A short, sober, pacifique Examination of some Exuberances in, and Ceremonial Appurtenances to the Common-Prayer.
ALthough I have in my judgement and practise alwayes approved the use of set-forms of publick Prayers, and Administration of the Sacraments in Churches, as warranted by 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. Scripture, the antient practise and 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 [...]. Liturgies of the Greek, Latine, Gothick, Aethiopick, and other Churches (some whereof are spurious Impostures, others interlaced with modern Sophistications and Superstitions by Popish Innovators) and of all or most Churches at this day throughout the Christian world, whether Episcopal or Presbyterial, Papists, or Protestants; and albeit I was never an Oppugner of, [Page 2] or Seperatist from the Book of Common-Prayer, and administration of the Sacraments, established in the Church of England, whereunto I have constantly resorted; yet I must ingeniously professe I am clear of opinion,
1. That a set sta [...]ding form of Common-Prayer and Sacramental Administrations, is not absolutely necessary for the being, thoughSee 2, & 3 E. 6. c. 1. 3, & 4 E. 6. c. 10. 5, & 6 Ed. 6. c. 1. 1 Eliz. c. z. convenient for the well-being, and unity of a National Church. Therefore not to be prescribed as a thing of absolute indispensable necessity; but only of conveniency, decency, as tending to publick unity.
2. That there are and may beAct [...], 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, Processionals, Liturgies, Books of Devotion, in antious or present use among the Papists, 3, & 4 E 6. c. 10. Officium be [...]ta M [...]ria secundum usum Sarum; secundum usum Bangor; secundum usum Walsingham, Lincoln, used in England, 2, & 3 E 6. c. 1. The divers forms of Liturgies and Administrations used in the Protest [...]n [...] Churches of England, Scotland, France, Germany, Helvetia, Denmark, and in the Greek, Russian, Ethiopian Churches. several set-forms of publick, as well as of private Prayers and Devotions, used in several Provinces, Kingdoms, National Churches, and that all Churches, Nations are no more obliged to used one form of publick Prayer and Administration of Sacraments, than all private Christians are to use the self-same form of private Prayers in their several Families, Closets, or one kind of Grace before and after meat: but are all left at liberty to embrace or establish what forms they deem most beneficial for the Peoples spiritual edification, best conducing to their salvation, and union in Gods publick worship.
3. That no one form of publick Liturgy is so compleat, exact, or unalterable, but that upon grounds of Piety, Prudence, and sundry emergent occasions, it may be altered,Ephes. 6. 18. [...]. 3. 14, to 22. Rom 15. [...]0, 31. Phil. 1. 4, 9, 10, 11. varied, amended, or totally set aside; and a new form of Common-Prayer established in its stead (as In their Bulle prefixed to Missale Romanum, Salm. 1588. and An [...]w▪ 1630. Pope Pius the 5. and Clement the 8. acknowledg) being only of human and Ecclesiastical, not Divine institution.
4. That the prescription or use of set-forms of publick Prayers ought not to suppresse, discontinue, interrupt, or disparage the exercise of the gift or grace of conceived, extemporary Prayers or Thanksgivings by Ministers and other Christians in publick or private upon ordinary or extraordinary occasions; nor yet to hinder or disturb the constant preaching of the Word in season, and out of season; as is evident by the whole Book [Page 3] of Psalmes the2 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▪ throughout. [...]. 4. Dan. 9. 3, &c. Joel 2. 9, to 18. [...]. 14. 2. [...]. 11. 1, 2, 3. special Prayers and Thanksgivings of Moses, David, Solomon, Nehemiah, Ezra, Hezekiah, [...]a [...]iel, Jeremiah, in the old, and ofMatth 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. Christ and his Apostles, recorded in the new Testament; being all compiled and used upon extraordinary occasions; theActs 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. publick Prayers in the Primitive Church never secluded or diminished the use of private conceived prayers or preaching; Therefore they should not do it now.
5. That the bare-reading or chanting of Common-Prayers in the Church (which every Parish-Clerk, Chorister, Singing-man, Scholar, or Parishioner who can read, may and can perform as well as any Archbishop, Bishop, Dean, Prebend, or Minister;) and wearing of Canonical Vestments is no principal part of a Bishops or Ministers Duty, as many now of late suppose it: but only theMat. 10. 7. c. 28. 19, 20. Mar 16. 15. constant, frequent preaching of the Gospel, and administration of the Sacraments; wherein too many Bishops and Ministers are over-negligent, as if it were the least part of their Function; when as their Ministerial and Episcopal Office consists principally therein; as is evident by Christs own first and last Missions of, and charges to his Disciples, Goe ye into all the world and preach the Gospel to every Creature, Teach all Nations, baptising them in the Name of the Father, and of the Son, and of the Holy Ghost; Teaching them to observe all things whatsoever I have commanded you. ByMat. 26. 55. Mar. 14. 49 Lu. 19. 47. c 22. 52. Ps. 62. 11 Lu. 4 [...] ▪ 18, 19, 31, 43, 44. Christs and hisActs 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▪ Apostles daily constant preaching the Gospel publickly, and from House to House, in all places where they came, without intermission, By Pauls asseverations,1 Cor. 1. 17. c. 9. 16. 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 [Page 4] 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 ourSee Bishop Downhams Consecration Sermon; Bishop Halls Remonstrance, and Divine Right of Episcopacy; Mr. Sudbu [...]yes; Mr. Sandcro [...]es, and Dr. Allestryes Sermons at the last Consecrations of Bishops, 1660. Bishops and their Chaplains, as well in their late as former Consecration Sermons and Discourses, will needs make to be a Diocaesan Bishop or Metropolitan by Divine institution, upon whom they found their Episcopacy, and therefore must be equally lyable to this injunction, as well as Timothy)2 Tim. 4. 1, 2, 3. fully refuted in my Vnbishoping of T [...]mothy and Ti [...]us. 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, Acts 20, 28, 20. Take heed therefore unto yourselves, and to all the flock over the which the Holy Ghost hath made you Bishops to feed the Church of God (by teaching publickly, and from House to House) which he hath purchased with his own blood. The due consideration whereof should terrifie and amaze all Non-preaching, or Rare-preaching Bishops and Ministers, 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 preachings; when as theSessio 14. Decr. de Reformatione, cap. 4. Surius C [...]ncil. Tom. 4. p. 976, 977. Council of Trent it self resolves, That preaching of Gods word is the principal part of a Bishops Office, and belongeth chiefly to Bishops; Whereupon it enjoyns them, and the Parish-Priests throughout their Diocess, to preach every Lords day, and Holy day, and in the time of Fasts, Lent, and Advent, to preach the word of God daily, or at least thrice a week, and at all other times whenever it may be oportunely done, for the salvation of their people, whom they are diligently to admonish, that they repair to the Church to hear Gods word, when ever they can conveniently do it. YeaSermo 10. De Observantia Sab [...]ati. Bernardinus Senensis, a famous Popish Fryer, is not afraid to assert, [Page 5] That the People are more obliged to hear, and Priests to preach the word of God, than to hear or say Masse; and that experience manifests, that the People will incomparably suffer more prejudice both in Faith and Manners, and grow more void of the fear, love, knowledge of God, and veneration of 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 diligently press and apply themselves to the diligent frequent preaching, and all People to the assiduous hearing of Gods word, than to the reading or hearing of Common-Prayers, which too many esteem the principal means to instruct and save their Souls, and more necessary than preaching of the Gospel of Christ, though Rom. 1. 16, 17. c. 10▪ 13, 14, 15. 1 Cor. 1. 16, 17▪ 21. the Power of God unto Salvation, and principle means of faith, of converting and saving the souls of those who believe it.
6. That there are some things in the Book of Common-Prayer very necessary and fit to be amended; As 1. the mis-recital of Ezech. 18. 21, 22. in the very beginning of the Book, which many much abuse, to the deferring of their repentance. 2ly. The continuance of the old English Translations of the Psalmes, Epistles, Gospels, and other Texts of Scripture, according to the Versions of Mr. Tyndal, Thomas Matthews, and Mr. Coverdale, which are not so exact, so agreeable with the Original, and Dialect of this Age, as the more compleat, refined Translation made by King James his Command, now onely read and used in our Churches, and most private Families: Therefore most fit to be used, and henceforth inserted into the Common-Prayer-book, to take away all former controversies and exceptions against the old Translation, as well by Mr. Thomas Cartwright, the Lincoln-shire-Ministers, Altare Damascenum, the Assembly of Perth, and [Page 6] others heretofore, and ofIn their Necessity of Reformation of the Publike Worship▪ Rites, Ceremonies, L [...]nd. 1660. [...]. In nomine Jesu [...]ne gen [...] flecta [...]ur. sundry Ministers of late times; especially against that of [...]sal. 105. v. 28. (occasioned by the Printers omission of one syllable, to wit, obedient, for disobedient,) not the Translators. Only I shall observe, that the old Translation of Phil. 2▪ 10. in the Epistle for Palm-sunday; according to the Greek Original, all Latin Translations but one, all English Versions whatsoever but the Geneva, and that of King James, (which ought to be amended in this particular) truly rendred the words, That IN (not AT) the Name of Jesus every knee be bowed, or should bow (in the passive, not active verbe and sense) of things in heaven, and things in earth, and things under the earth, &c. till corrupted and turned into A (not IN) the name of Jesus every knee should bow, &c. in the active not passive signification, by Dr. Cosins, about 25. years past: expresly against the Original, the Latin, and most other Translations whatsoever, the old English translations of Trevisa, Tyndall, Matthews, 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 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 prescribed by Pope Gregory the 10. about the year of Christ 1272. at the reading of the Gospel only; after that enjoyned by other Popes, Popish Canons, Decrees and Masse-books, with indulgences annexed for the users thereof to induce them thereunto; though never intended nor prescribed by this Text, nor practised in the Primitive Church for above 1200 years space, nor in the [Page 7] Reformed Churches abroad, nor enjoyned by the Common-Prayer-book, or any Injunctions or Canons of our Church confirmed by Parliament, to make them valid, as I haveIn the Appendix to my Ant [...]arminianism, concerning 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. elsewhere proved at large.
3ly. The frequent repetition of the Lords Prayer, purposely instituted, prescribed to prevent much babling, and vain repetitions in prayer, (in1 King, 18. 26, 27, 28. See Ecclesiasti [...]us 7. 4. use only among the heathens, who thought they should be heard for their much speaking) expresly prohibited by our Saviour, Mat 6. 7, to 16. and by Eccle [...]. 5. 1, 2. Prov. 10. 19. Which Repetitions seem to countenance theSee my pleasant Purge for a Roman Catholick▪ Papists vain Battologies and abuse of the Lords Prayer in their M [...]ssals, Offices, Rosaries, Psalters, Beads, by many successive rehearsals thereof, against the express command and institution of Christ.
4ly. The often rehearsals of Good Lord deliver us; Wee beseech thee to hear us good Lord, by all the People in the reading of the Letany: Which Antiphonies and Responsals between Minister, Clerk and People (exceptDeut 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. Amen at the cloze of every Prayer) have no Precept nor President in Scripture or solid Antiquity, but only in Popish Missals, Pontificals, Offices, Processionals, Ceremonials, Psalters, Primers. And the interposition of it no lesse than twice, in the midst of the Letany, and Prayer for THE KING, dividing it into three parts; seems not onely superfluous, but incongruous and ridiculous to many.
I shall not at all insist upon kneeling at the Sacrament, the Crosse in Baptism, the King in Mariage, for which there is neither command nor example in Scripture or the Primitive Church next after the Apostles, which Mr. Cartwright, Mr. Knewstubs, the Lincolnshire Ministers, Mr. Parker, Mr. Paybody, Doctor John Burgesse, Archbishop Whitguift, Master Hooker, Doctor Prideaux, and sundry others have at large debated, pro & See Gulielmus Stuckius, Antiqu. Conviv. l. 2. c▪ 34. De more sedendi, & accumbendi ad Mensam, &c. Tho. Beacon his comparison between the Lords supper & the Mass f▪ 100, to 104 and Catechisme, f. 484, &c. 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, Canticles, Songs, Scriptures, to which God never annexeth it; and at the close of Athanasius his Creed.
THe first thing I shall here examine, is the reasonablenesse, and Grounds of this Rubrick in the beginning of the Book of Common-Prayer; At the end of every Psalme throughout the year; and likewise at the end of Benedictus, Benedicite, Magnificat, Nunc Dimittis, (and after O Lord make 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, superfluous, unreasonable, offensive, unlawfull, and fit to be redressed, to many judicious, conscientious, sober Christians who resort to Common-Prayers, as well as to Seperatists from them, upon these ensuing considerations.
1. God himself never prescribed this form of Doxalogie, [Page 9] 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 the1 Tim 1. 17. 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-worship 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 Oblations, I am weary of them. Col. 2. 20, 22, 23. Wherefore if ye be dead with Christ from the rudiments of the world, why as though living in the world are you subject to Ordinances, after the rudiments and doctrines of men; which things have indeed a shew of wisedom in will-worship, and humility.
3. It was never thus used by Gods people in any parts of his publick worship in the Old, or New Testament, nor by any of the Apostles, Primitive Churches, Bishops, or Christians for above 300. years after Christ; Therefore not just to be so peremptorily enjoyned or practised now.De Divinis Off [...]iis, c. 39, 40▪ Deinde imponitur Gloria Patri, & Filio, & Spiritul sancto. Quae verba ad diversionem Psalmorum, qui prius indifferenter cane [...]antur. B. Hieronimus, Damaso Papa Petente, composuit. Sed cum nequaquam id sufficeret, prae dicto Apostolico suggerente, addidit ad [...]uc, sicut erat in principio, &c et hac ad nutum Diaconi dicit Cantor. Al [...]uinus, [...]ulores Histor. An. 376. p. 139. Mat. Westminster, Mr. [Page 10] Acts and Monuments, vol. 3. p. 11. Fox, Bellarmin de Messa l. 2. c. 16. others relate, and Mr.Ecclesiastical Polity. l. 5. sect 42. Hooker, Dr.Exp [...]sition of the Liturgy in his works. p. 7. 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.’ AndDecreta Eccles. Gall. l. 1. Tit. [...]. cap. 7, 8. 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 2d. Provincial Council of Vasio in France, in the year of Christ 450. not before; Seeing then God himself commands us,Jer. 6. 16. [...] [...]hn▪ 2. 7. Matthew 19. 8. L [...]u. 5. 39. 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; AndDe Praescriptionibus advers haereticos. Tertullian assures us, Illud verius quod antiquius; We ought not to follow this Innovation so long after the Apostles time, introduced by a Popes authority.
4. It was first inserted into, and prescribed to be used in and by Popish Missals, and Mass-books after every Psalme, Hymne, Prayer, in the self-same manner as it is in the Common-prayer-book, into which it was originally transplanted out of theseSee Ordo Romanus Antiqu de Divinis Officiis, Bibl. Patr. Tom. 8. p. 39 [...]. &c. Romish Missals; as is evident by Officium, & Processionale secundum usum Sarum, Missale Romanum, ex Decreto sancti Concilii Tridentini restitutum Pii 5. Pontificis Max. jussu editum. Salmanticae 1588. Rubricae Generales Missalis. Missale Romanum, Clementis 8. aucthoritate recognitum. Antuerpiae 1630. &De Divinis Officiis, c. 39. 40. 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 repetition, prohibited by Eccles. 5. 1, 2. Prov. 10. 19. and Matth. 6. 6, 7, 8. And an imitation, if not justification of the Papists use of the Ave Mary after every Pater noster, which they have annexed to the Lords Prayer, as well as Gloria Patri to the end of every Psalm and sacred Hymn, with an addition to the Ave Maria it self; which [Page 11] makes it a See my pleasant purge for a Roman Catholick. 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 introduced & still continued in the Church only as a paraphrastical exposition of Ro. 11. 36.See Basil. Epist. 78. Theodoret Eccles. Hist. l. 2. c. 24. Sozomen, l. 4. c. 19. to manifest our sound judgement concerning the sacred Trinity against the Arrians; asEcclesiastical Polity, l. [...] sect. 42. Mr. Hooker, In his works, London, 1622. p. 7. Dr. Boyes, and other Patrons of it affirm. And if As it was in the beginning, &c. was superadded thereunto by the 2d. Provincial Council of Vasio, and yet continued, by reason of the incredulity and craft of Hereticks, who blasphemously 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 andDecreta Ecclesiae, Gal. l. 1. Tit. 7. c. 7. 8. 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 generation: 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, baptising 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 possessed me in the brginning of his way, before his works [Page 12] of old: I was set up from everlasting, from the beginning, 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 judgement concerning the right worship, eternal being, generation, 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 humane invention? (wherein theLeo [...]tius Antiochiae Episcopus cum Clerum & etiam Laicorum multitudinem in duas partes divisam c [...]neret, & alteram quo laudes Filii magis celebra [...]ent hanc conjunctionem, &, exhi [...]e [...]e: alteram cu [...]em hana pr [...]positionem, Per in eodem penere & cum ad Spiritum Sanctum ventum esset prepositionem In ad [...]ere, (viz Gloria Patri per fil [...], in [...] sancto) ipse totam glorificationem taci [...]us secum recitavit, adeò ut qui propè eum erant, solum hanc particulam, In saecula, saeculorum, audirent, Theodoret Eccles Hist. l. 2. c. 24. Sozomen. l▪ 4. c. 19. 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 Morning and Evening Prayer, by the rehearsal of the Apostles, 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. Therefore 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 eternal 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 generation, 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 eternal generation in the beginning, cannot properly be said, is now, and ever shall be world without end, without some [Page 13] 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 mustSee Basilii Epist. 76. Theodoret Eccles. Hist l. 2 c. 24. Sozomen l. 4. c 19. Hookers Ecclesiastic [...]l Polity, l. 5. Sect. 42. 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 refers to the Father and Holy Ghost as much as to the Son; it cannot peculiarly express or declare the eternal Generation of the Son, but rather the eternal being and immutability of the Father, Son, and Holy Ghost, in a true Grammatical and Logical construction. 5ly. Any Heretique may easily evade this Clause by applying it onely to the Father, who is first, or to the Holy Ghost, last mentioned in Gloria Patri, and not to the Son. 6ly. The illiterate Vulgar, yea Ignorant reading Priests, Vicars, Atheists, 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, contrary 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 corroborate, 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) [Page 14] to render Glory and Praise to God, and the Trinity in Unity; no doubt this may be far better, and more effectually 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 Su [...]ius concil. Tom. 1. p. 185. Honorius Augustodunensis, Gemma Animae, l 1. c▪ 93. Gratiande Consecrat distinct 2. & distinct. 4. cap. Statuimus. Tho. Waldensis, Tom 3 Tit. 4. c 31. sect. 7. Gul [...]lm. Durantus Rationale Divinorum l. 3. Fox Acts and Monuments, vol. 3. p. 7. & Missale Rom [...] n [...]m. Pope Telesphorus, in the year 139. long before the invention 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, immortal, invisible, the only wise God, be honour and glory for ever and ever Amen. 2 Tim. 4. 18. And the Lord shall deliver me from every evil work, and will preserve me unto his Heavenly Kingdom, to whom be glory for ever and ever Amen. 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, strengthen, 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 glory, and honour, and power, for thou hast created all things, and for thy pleasure they are and were created. And I heard [Page 15] 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 Creature 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 exceptions, than this frequent Repetition of Gloria Patri, &c. a mere superfluous humane invention and tradition, 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, impertinent, or superfluous at the best. The greatest part of the Psalms are either Supplications, Intercessions, Prayers, Exhortations, Imprecations, Lamentations, Instructions, 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, [Page 14] [...] [Page 15] [...] [Page 16] and absurdity; especially whenCaeremoniale Episco [...]o [...], Paris [...]s 1633. l. 1. c. 2 [...] p. 140. 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, Thanksgivings, and Gratifications to God for his Spiritual, Temporal, and Eternal Mercies and Deliverance; concluding withPsal. 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. Praise ye the Lord, or beginning with it: and to annex Gloria Patri to them, is either a meer unnecessary superfluity or Tautoligy, an adding of Water to the Ocean, and of humane inventions to Divine Thanksgivings.
See Bibliotheca Patrum col. Agrip. 1618. Tom. 12. p. 1034. G. 1050, 1051. Honorius Augustodunensis, flourishing about the year of Christ, 1120. in his Gemma Animae, sive de Divinis [...]fficiis & antiquo rit [...] Missarum (out of which [...]lielmus D [...]rantus hath borrowed most part of his Rationale Divinorum) l. 1. c. 121. YeaRi [...]us Celebrandi M [...]ss [...], & Missa p [...]o Defunctis. Missale Romanum, set forth by Pope Pius Quintus, and revised by Pope Clement the 8th. with others inform us, That at the Mass of the Dead, Gloria Patri, and Allelujah, which signifie gladness, 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 Patri 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 Funerals. The same Honorius, l. 2. c. 2 & 10. informs us,H [...] Ps [...]lmi sub vna Gloria Patri canuntur quia j [...]sti illis temporibus Trinitatem [...] creduntur. S [...]guli Psalmi cum Gloria Patri canuntur, quia singuli supradicti ordines Trinit [...] [...]ibuntur Ideo etiam & [...] Psalmi canuntur, [...]. That the 1, 2, 3, and 6. Psalmes [...] which he applyes to the generation from Adam to Noah in general, and to Ab [...]l, Enos, Enoch & Lamech in special) are all said under one Gloria Patri, because the just men of that Age are believed to have worshipped the Trinity. And that all Psalmes are sung with Gloria [Page 17] Patri, because all the foresaid orders, (of Priests, Judges, Kings, in the several Ages from Adam to Christ) are written 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 upon this Account, which they never did; and we ought not to bePro. 26. 5. 12. 1 Cor 3. 18, 19, 20. 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 beginning is now, and ever shall be, &c. intimates that this Doxalogy 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, Jurisdictions, Temporal possessions, Ceremonies, Government, (by See Davidis Blondelli Apologia pro sententia Hieronymi De Episcopis & Presbyteris. And my Ʋnbishoping of Timothy [...]nd Titus. a joynt Council of Presbyters) Ecclesiastical censures. 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, [Page 18] doctrine, discipline, administration of Sacraments, Ceremonies, Vestments; Church-service, and contempt of Worldly Pomp, Riches, Honours, Heavenly conversation; and comply with his Majesties most gracious Declarations touching Ecclesiastical affairs, and the endowment of poor Vicaridges with competent maintenance for the benefit of the Peoples souls and bodies, to which they are very a verse.
11. The usual custom of repeating Gloria Patri, &c. As it was in the beginning, &c. interchangably by the Ministers and People; the Minister sometimes reciting the first clause, and the Clerk and People the latter; sometimes the Clerk and People rehearsing the first part, and the Minister the last, by way of Dialogue, Antiphony and Responsals; as it is contrary to the Rubrick, which prescribes the Priest alone to rehearse it, not the People, who are but to say Amen thereto; So is it contrary to the practise of Gods Church in the first and purest times. And the recital thereof with a loud obstreperous voyce as well by Women as Men, repugnant to the Apostles express precepts, 1 Cor. 14. 34, 35. Let your Women keep silence in the Churches, for it is not permitted unto them to speak; for it is a shame for them to speak in the Church; Therefore most fit to be reformed for the future, and laid quite aside.
12. The repetition of Glory be to the Father, &c. after every Psalme, Hymne and Versicle, according to the Rubrick in times of Divine service, hath introduced a New disorderly, confused custom and ceremony in Cathedral and some other Churches, (though prescribed by no Rubrick, Law, Sanction, or Canon of our Church) of starting and standing up at every rehearsal of it, and quatting down again as soon as it is repeated; which gives a great offence to many, therefore I shall next discusse it.
SECT. II.
Of Ministers and Peoples rising and standing up at every Rehersal of Glory be to the Father, &c.
THough the Gesture of rising and standing up during any part of Divine Service, simply considered in it self, be a thing indifferent, and lawfull, as well as kneeling or sitting, as the2 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. Marginal Scriptures evidence, yet the customary, constant usage thereof at Gloria Patri in all Cathedral, most Parish Churches, Chapels, newly revived, gives great distast to many sober Christians, upon these ensuing Considerations, which make them to disgust the use of Gloria Patri it self, as an unnecessary superfluity which may well be spared.
1. Because there is no precept nor president for any such usage or custom, in the old or new Testament, nor in the Primitive Church, when purest, devoutest, for above 700 years after Christ.
2. There is no Rubrick, Law, legal Canon or Injunction for it in our own Church since the Reformation of Religion, as there was before in times of Popery; it being exploded upon the Reformation and Establishment of the Book of Common-Prayer, though since introduced by Degrees in Cathedrals and Parish Churches, by innovating Prelates, and Prelatical Clergy-men, without any Law, against the minds of our first Reformers who exploded it.
3. Because the frequent sudden starting & standing up in the reading of the Psalms, & other parts of the Liturgy, at and during every Rehearsal of Gloria Patri, & pronouncing it promiscuously with a loud voyce, as well by Men as Women, who are to keep silence, and not suffered [Page 20] to speak in the Church, whiles others sit as before, (because this Ceremony is not prescribed) and then quatting down again, to the disturbance of those who sit by or near them, and offence of those who scruple, dislike this illegal Innovation, is an undecent and disorderly custom introduced without any solid reason, contrary to the Apostles prescription and direction, 1 Cor. 14. 33, 34, 35, 40. and 1 Tim. 2. 11, 12. Let all things be d [...]ne decently and in order, for God is not the Author of confusion but peace; Let your women keep silence in the Churches, &c. This chaunting and rehearsing of Gloria Patri by all the people with a loud voyce, together with the Priest at the end of the Psalm, was long since thus censured as a strange disorderly Innovation, byCassianus Institut l. 2. c. 8. Friderici [...]indebrogi Gl [...]ssarium Tit [...]Gloria Patri. Cassianus a Presbyter of Marselles. Illud autem quod in hac Provincia vidimus, vt uno cantante in clausula Psalmi, omnes adstantes concinent cum clamore, Gloria Patri, et Filio, et Spiritui-sancto, misquam per Orientem audivimus; sed cum silentio omnium, ab eo qui cantat, finito Psalmo orationem succedere: Therefore most sit to be Reformed now, there being no Rubrick, Law or Canon that prescribes it in our Church.
4. Because it is directly contrary to the president and practise of the 24. Elders, and the great multitude of Saints of all Nations, and kinreds and people, Rev. 4. 11, 12. cap. 7. 10, 11, 12. Who when they gave praise and glory unto God, did all fall down on their faces (not stand up upon their feet) before the Throne, and him that sat thereon, saying, thou art worthy, O Lord, to receive glory, and honour, and praise: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever Amen. The same in substance and words almost with Gloria Patri, &c. at which all now use to rise and stand upright, insteed of falling down on their faces; Yea rise up not only from their seats, but knees, when they are praying, O Lord make hast to help us, to Chant or say Glory be to the Father &c. Subjoyned to that and other Prayers.
[Page 21] 5. Because this starting and standing up at Gloria Patri, was originally introduced, prescribed by Popish Missals, Councils, Canons, Priests, and taken up in imitation of Popish Prelates, Priests, Monks, Papists, in their Celebration of their Masses, in which they all stand up together when Gloria Patri is repeated at the entrances of their several Masses, the end of every Psalme, and other parts of their Masse. When and by what Popes and Councils it was first introduced, I cannot certainly define. Chronicon Reichespengense, In [...]is Glossarium▪ Tit. Gloria Patri. Frederic. Landebrogus Codex Legum Antiqu. p. 840. and his Glossarium, Gloria Patri. Fredericus Lindebrogus, with others fore-cited, inform us, That Pope Damasus, Anno 368. in fine cujusque Psalmi Gloria Patri cantari primus invenit & constituit: But that he enjoyned all or any to stand up when it was thus sung or read, no Author once records. The Capitularia of the Emperour Charles the Great, and Ludovicus Pius, collected by Abbot Ansegisus, and Benedictus Levita, l. 1. Tit. 70. De fide Presbyterorum ab Episcopis discutienda, ordain; ut Episcopi diligenter discutiant per suas Parochias, &c. 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 anyHere p. 9, 10, &c. 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 ProvincialSurius Concil. Tom. 4. p. 740, 741. L [...]ur. B [...] chell [...]s Decret. Eccles. Gal. l▪ 1. Tit. 7. c. 31. p. 63. Council of Senns in France, in the year 1528. cap. 18. De hori [...] Canonicis distinctè, reverenter & honestè in Ecclesia decantandis, which enjoyns, that in Cathedral, Collegiate and Conventual Churches, (not Parochial or Chapels) cum dicitur Gloria Patri, et Filio, et Spiritui sancto, omnes con [...]urgant; but why all should thus rise and stand up together when Glory be to the Father, &c. is said, it renders no reason at all, nor any Council else I have yet perused; neither can I find any probable reason for it, but that which is intimated in Ritus celebrandi Missam, [Page 22] 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 bowOrdo Romanus Antiquus. Bibl. Patrum, Tom. 8▪ p. 397, 398. his head to the Crucifix or Altar, (and the people together with him) which he and they could not so conveniently perform, unless they stood up and raised themselves from their seats. This Council of Senns, immediately 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 Soveraign 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 Mat. 25. 37, 44. Rev. 5. 18. 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 haveAppendix to my Anti-arminianisme concerning Bowing at the Name Jesus. Lame Giles his Hal [...] ings. Quaeres propounded concerning Bowing at the Name Jesus. 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 Decret. Eccl▪ Gal. l. 1. Tit. 3. c. 38. p▪ 86. Bochellus. In fine Psalmorum & ubicunque Gloria sanctissimae Trinitati redditur, omnes consurgant: that is, in the [Page 23] end of Psalmes, and wheresoever Glory is rendered to the most holy Trinity, let all rise (or stand) up together, & in invocatione 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 Provincial 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 prescribed by any Law, Rubrick, Injunction, or Legal Canon of the Church of England, I humbly submit to the Judgements, Consciences, of all zealous, sober, judicious 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, judicious, and no Enemies, but Friends to a well-reformed 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 prescribing 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 bySee Rubricae Generales Missalis, & Ritus Celebrandi Missam. prefixed to Missale Romanam, Pii 5. & Clementis 8. Honorius Augustodunensis, Gemma Animae, l. 2. & 3. Gulielmus Durantus, Rationale Divinorum l. 4. 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 Cathedrals, 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 Communion on Sundayes and Holy-dayes, is attributed by some to PopeSurius Concil. Tom. 1. p. 666. Clement the 1. and inserted into his spurious Apostolical Constitutions, in these words, Cum Evangelium legitur, omnes Presbyteri, Diaconi, & Laici Assurgant, cum magno silentio, Scriptum est enim; Deut. 5 & 27. 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 [Page 25] 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 the1 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. Gospel, and new Testament, as well, as much as any Chapter or part of a Chapter taken out of the 4 Evangelists) 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 reason. 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 Gospel toGratian de Consecratione distinct 2. Surius Concil. Tom. 1. p. 518. Thomas Waldensis, Doctrinalis, Tom. 3. Tit. 4. c. 32. sect. 5. f. 66. 67. Gulielmus Durantus Rationale Divin [...]um, l. 4. c. 5. de Evangelio Centur. Mag. 4. Baronius, Spondanus, and others. 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, nullatenus deinceps [...]ieri sinatis, Apostolica authoritate mandamus. Sed dum sancta Evangelia in Ecclesia recitantur, Sacerdotes et caeteri omnes praesentes, non sedentes, Sed venerabiliter curvi in conspectu sancti Evangelii stantes, Dominica verba intente audiant, et fideliter adorent. If this Decree be not forged (as most of this Nature are) yet I shall observe from it, 1. That a Pope [Page 26] 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 authority, 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 reading 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 standing up, notwithstanding this Decree. 5ly. That the Gospels (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 only to that now stiled the Gospel, not to any other Chapter, Lesson read out of the Gospel, is to contradict this Popes Decree. 6ly. That the end why they are commanded 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 Gospels, 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 authority 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 [Page 27] 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 Disciples, he usually sate down, not stood up, whence he useth this expression, Mat. 26. 55. I sate daily with you teaching 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. Rubrica, de Evangelio, writes thus of the original of standing up at the Gospel, and the reasons of it, and other Ceremonies 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, apparet, quod nec jacere, nec appodiare debemus Evangelium audiendo. 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 silento, 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 & armorum humilitatem notat, & Christianae perfectionis esse non se vindicare sed Domino reservare vindictam. And then he proceeds to sundry other Ceremonies, Customes, Crossings [Page 28] of the Body in several places, and antique gestures which Priests and Prelate [...] are to use in reading the Gospel, 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 theBochellus. Decreta Eccles. Gal. l. 1. Tit. 7. c. 115▪ p 72. Popish Council of Rhemes in France, Anno 1583. re-inforced it by this Canon; Dum legitur Evangelium, vel Praefatio, omnes assurgant; 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 Athanasius 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, orQuoniam Symbolum verbum est Evangelium quoad sensum, ideo stando illud audire sicut & Evangelium & illo dicto signum Crucis fa [...]ere debemus. Gul. Durantus, Ratio. Divinorum, l. 4. De Symbolo Rubrica. because the Creed is the word of the Gospel, according to its sense, or to distinguish 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 inspiration, authority; before the sacred Fountains from whence they flow; or toPsal 94. 16. stand up for, or2 Chron. 34. 32. stand to, or1 Cor. 16. 13. Gal. 5. 1. 2 Thes 2. 5. stand fast in them (as we use to speak) more than to any other parts of theNeh. 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. Scripture, being all of like sacred inspiration, 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 be 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. lawfully used in any part of Divine publick worship; so as it be not done out of singularity, opposition to decency and order, or for superstitious or unwarrantable [Page 29] 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, asTertullian de Corona Militis; lib. De Jejunio lib. ad Ʋx [...]rem, l. 2. & Apologeticus. See La Cerda & Beatus Rhenanus Ibid. Tertullian, Sermo de Oratione & Pamelius. Ibid. 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 Ludovicus Pius, c. 47. the Century writers, Cent. 3. cap. 6. col. 153. & Centur. 3, 5, 6, 7. c. 6. with sundry others attest. 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 distinction 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 bySurius Concil. Tom. 1. p 347. Tom. 2. p. 1052. Tom. 3. p. 2 [...]7. Pope Gregory the 10th. about the year 1272. who restraiued the use of it only to the celebration of the Masse, Sexti Decret. l. 2. Tit. 23. c. 2. See my Appendix to Lame Giles his Halting. and never practised before his time for ought appears by Ecclesiastical Historians, Fathers, Councils, or Decretals of Popes themselves. Yet notwithstanding this antient universally received Custom of the Church, though ratified by sundry 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 Churches; [Page 30] 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 Service and Sacraments in Churches.
THe last thing I shall examine, is the pretended necessity, decency or expediency of Bishops, Ministers, Deacons, Scholars, Choristers wearing of white Surplisses, Rochet, and other sacred Vestments, Habits, Ornaments in the celebration of Divine service and Sacraments, which many have formerly, and now of late over-rigidly contended for, refusing to admit such into Fellowships or Orders, who out of scruple of Conscience refused to wear them, and silencing, depriving many godly, orthodox, painfull, learned preaching Ministers, who could not in judgement or conscience submit to use them.
Not to enter into any General discourse concerning the several uses of Apparel, as 1. ToGen. 3. 21. c. 9▪ 23. 2. Chron. 28. 15. Mat. 25. 36, 38, 43, 44. Can▪ 2. 15, 16. Rev. 3. 18. cover our nakedness. 2ly. ToHag 1. 6. 2 Cor. 11. 27. Job 31. 19. keep our Bodies warm, and defend them from cold, heat, rain, winde, tempests. 3ly. toRev. [...]1. 2. Isay 61. 10. 1 Tim. 2. 9, 10. 1 Pet. 3. 3, 4, 5▪ adorn our [Page 31] Bodies in a modest, decent, comely manner; without lasciviousness, prodigality, or fantastickness. 4ly. ToDeut. 22. 5. Esther 6. 1 [...] 6. 8, 10 Acts 12. 21. 2 Sam. 13. 18. Lu. 7. 25. 2 Chron. 18. 9. See Aretii Prolemata Locus, 120. De Vestitu. distingiush 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 suppose must be acknowledged by the most zealous Contenders 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 sacred Writ, to Bishops Ministers or Deacons in and under the Gospel, as there was toExod. 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. 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 either 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 theirQuali genere vestitus usi sunt Apostoli, aut alii Christiani, non est annotatum. Cent Magd 3. cap 6. [...]. 106. Apparel 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 content to imitate and conform themselves to their Example, (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 asSee [...] de Moribus [...] Alezandri ab Alexandro, Gen. Dicrum; Purchas his Pilgrimage and Voyages Cent. Mag. 2, [...] ▪ 13. cap. [...]. different in their Manners, Habits, Fashions, Customs, Laws, Ceremonies, Governments, as in their Climates and Languages, it was neither possible, convenient nor reasonable to prescribe any one set-form of Bishops, Ministers or Deacons Vestments, Liturgy, or Administration of Sacraments to them all, [Page 32] but to leave them arbitrary and indifferent, with this general limitation,1 Cor. 14. 40. Let all things be done decently and in order.
4ly. That though all Qualifications and Duties of Evangelical 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 necessary, expedient, decent as they are now pretended, would certainly have there been specified, recommended, or prescribed to all succeeding Bishops and Deacons.
5ly. That the Apostle in this very Epistle to Timothy where he most particularly enjoyns the use of publick and private Prayers to Bishops, Ministers, and all other Christians, and the manner how they should perform the same; useth only these expressions,1 Tim. 2. 1. 2, 3, 8, 9, 10▪ 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, Rochets, Surplesses, Albees, Hoods, &c. had they been necessary, decent, expedient) without wrath or doubtings: In like manner also that Women adorn themselves with modest Apparel, with 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 array, (or spots, or patches, now much in fashion both in and out of Church) but (which becommeth Women professing 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 evidence) 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 [Page 33] 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 himselfM [...]. [...]. 24. 26. Lu. 12. 22, 23. gave this special charge to his Disciples, recorded by two Evangelists; Take no thought for your life, what you shall eat, or what you shall drink, nor yet for your body what you shall put on: Is not, or (for the) life (is) more than meat, and the body than rayment? If then the Apostles and Disciples themselves were thus specially prohibited to take any thought for their ordinary necessary Rayment and wearing Apparel, much more then for any extraordinary, unnecessary Surplisses, Rochets, Canonical or Pontifical Massing Vestments, wherein they preach, pray or administer the Sacraments. Of which Popes, Archbishops, Bishops, Priests, Deacons, and Cathedral-men have been heretofore, and some now be so over-carefull, so immoderately zealous, as byGratian De consecrat. dist. 1. Bochellus Decret. Eccl. Gal. l. 1. Tit. 7. l 3. Tit. 1.—l. 6. Tit. 17. sundry successive Councils, Synods, Canons, Decretals, Injunctions, Rubricks, Censures, indispensibly to impose, yea force them upon their Fellow-Ministers and Christians, against their judgements, wills, consciences, or else to deprive them of their Ministry, Gods publick Ordinances, Sacraments, contrary to this express Inhibition of Christ himself, whom the highly affront therein.
7ly. That God by St. Paul give; this Divine Precept or Admonition to Timothy, and all other Bishops, Ministers, Deacons, Christians,1 Tim 6. 6, 7, 8. 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 vexing, [Page 34] disquieting, discontenting themselves, and all others, 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 worldlyest, the proudest, and most avaritious of all men professing Christianity, even when they are departing out of this world, and dropping into their very Graves, if not into a deeper Pit, to the scandal of the Gospel, and their holy Function. Let me only mind them of two conclusions from this Text. 1. That if all Bishops and Ministers ought to be contented with bare necessary rayment, as well as food, then they ought not to lade and cloath themselves with so many superfluous, unnecessary Pontifical robes and Priestly vestments, as now they wear and put on, even in Gods own presence, House, whiles they are discharging their Duties, and performing Divine services unto him; much lesse to force or impose them upon their Brethren and Fellow Ministers, who are and would be content with their ordinary Garments, without these superfluities, and are highly discontented, that they are enjoyned to put them on against 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,Mat 10. 13, 10. Mat. 6. 9. Lu. 9. 3. not to provide, take, or put on two Coats, Neither to have [Page 35] two Coats a piece, as being an impediment to their preaching and Ministry. In obedience to which command, the most laborious preaching Gospel-spreading Saint Paul, whiles he was travailing from Country to Country, and City to City, to preach the Gospel,2 Tim 4. 13. left his Cloak at Troas with Carpus, as a cumbersom impediment 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, Metropolitans, 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 with See Honorius August dunensis his Gemma Animae, l. 1. c. 89. 198, to [...]35. Gratian, caus. [...]1. qu. 4. de Consecratione Distinct. 1. Gulie [...]mus Durantus, Rationale divinorum, l 3. de Indumentis, Tho. Waldenfis, Tom. 3. Tit. 4. c. 29. 30 Pontificale, Ceremoniale Romanum, Missale Romanum, Rubricae Generales Missalis. 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 comparison of the Lords supper with the Popes Masse. f. 101. and 104. Miters, Caps, Cassocks, Gownes, Rochets, Surplesses, Copes, Hoods, Stoles, Planets, Palls, Dalmaticks, Pectoral Crosses, Girdles, Colobiums, 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, Deacons, 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 Tippets upon them (which hinder and make them unapt to preach or discharge their Ministry) against these reiterated Precepts of our Saviour, recorded by three Evangelists for their own and all other Ministers imitation? 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 contemptuous, willful violations of this his sacred Injunction, their hating, reviling, persecuting, rejecting, depriving 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 Injunctions [Page 36] 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 Acts [...]. 19, 20. c. 5. 29. obey God rather than men.
9ly. That John the Baptist (our Saviours immediate fore-runner) gave this command to Priests and Clergymen, 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 another, when so many poor Christians are naked and destitute of clothing, to whom theirHonorius Augustedunensis Gemma Animae l. 1. c. 237. Tho. Waldensis, Tom. 3. Tit 4. c. 30. Sect. 5, 6. Gul. Durantes, Rationale Divinorum lib. 3. My Signal Loyalty and Devotion p. 219, 243. 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 allowing them such contemptible Salaries as will scarce provide them Cloaths, much lesse a competent substance for them and their Families.
10ly.Rom. 3. 11. 1 Pet. 1. 1 [...]. c. 2. 3, 4. Act. 10. 34. Jam. 2. 1, [...]. c. 1. 27. That God being no respecter of persons, and taking no notice of Bishops, Ministers, or Christians Vestments 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 Archbishops, [Page 37] 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 celebrate 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 Ministers, by their different habits, and Sacerdotal Vestments, as more honourable, holy, dear, near, acceptable 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 Priests [...]eccat graviter qui uutur in Missa vestibus non benedictis. Sylvester verbo Missa nu. [...]. Summa Angelica 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 Episcopalis, part 1. Tit. Vestimenta Sacara: Missale Pontificale & Ceremoniale Romanum. Bochellus Decreta Eccles. Gal. l. 1. Tit. 7. & l. 6. Tit. 17. grievously sin against God, who officiate 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 Apostles, Elders, Brethren, assembled in the first Synod and Council under the Gospel, Acts 15. resolved upon solemn debate,Acts 15. 19. 20▪ 28, 29. c. 16. 1, 4. 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 reputed 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 themselves above the Apostles.
[Page 38] 12ly. That our Saviour himself when he commissioned his Disciples and sent them into all the World to teach all Nations, and preach the Gospel to every Creature, gave them no instruction at all concerning Pontifical or Sacerdotal Vestments, or any other Ceremonies now contested for, but only enjoyned themMat 28. 19, 20. Mark. 16. 15, 16▪ compared with Eccl. 12. 13. Fear God and keep his Commandements, for this is THE WHOLE DUTY OF MAN, especially in his Worship. 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 commanded them to be used in any part of Divine Service or Worship.
13ly. That Christ himself sharply reprehends all suchMat. 15. 9. Col. 2. 20. who teach for Doctrines, the Traditions and Ordinances 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 Brethren and converted Gentiles,Acts 15. 1, 2, 24. 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 Pontifical, 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 Ministers, Scholars, Christians, as they will avoid Gods, Christs, and their heavy displeasure, censure.
[Page 49] These Scriptures and reasons premised, I shall in the next place proceed to shew the true Original, prescription, 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 byGemma Animae, l. 1. c. 118. Al [...]ui [...]us de Divinis Officiis, c. 38, 39.Rationale Divin [...]rum, l. 3. Honorius Augustodunensis, Gulielmus Durantus, Doctrinalis, Tom. 3. Tit. 4. cap. 29, 30. Thomas Waldensis, someBochellus Decret. Eccles Gal. lib. 6. Tit. 17. Popish Councils, and the very Roman Pontifical and Missal, That white Surplisses, and other Pontifical, Sacerdotal Vestments under the Gospel, were originally [...] from Aaron, and the Levitical Priests garments under the old abolished ceremonial Law. But who first invented, or enjoyned them to be worn in time of Divine service, Masse or Administration 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 toSurius Concil. Tom. 1▪ p. 253 Gratian de Consecratione, Dist. 1, 2. Summa Angelica, Tit. Vestis, Sylvester. Tit. Benedictio 1 Pontificale & Missale Romanum. Centur. Magd. 3. col. 246. Pope Stephen, Anno Christi, 261. this general Clause concerning Priests Vestments, That the Garments wherein Priests and other Ministers of the Church ought to celebrate 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 Persons. 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 Scholars, 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 Universities, against this Popes and other his Successors Decrees. This Decree the Century Writers stile, idle, superfluous, altogether disagreeing with the word of God, and savouring 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 Gemma Animae, l. 1. Gulielmus Durantus, Rationale Divinorum, l. 3. Tho. Waldensis, Tom. 3. tit. 4. cap. 29, 30. Franciscus [Page 40] Zerula Praxis Episcopalis, pars 1. Pontificale & Missale Romanum, with sundry others, have large discourses concerning the several sacred Vestments of Popes, Archbishops, Bishops, Deans, Deacons, Priests; and particularly of Albees 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 De Consecratione dist 1. Gratian, andSurius Concil. Tom. 1. p. 311. Centur. Magd. 4. c. 6. col. 480, 1271. 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 atque 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 Clergymen should celebrate the Sacrament of the Altar, not in a silken or died, but in a pure white linnen Garment 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 inference had been tollerable; But since he never did it, for ought appears; and the Evangelists precisely record, that at hisMat. 17. [...], 2, 3. Mar. 9. 28, [...]9. 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 another 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 disadvantage. 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 Ministers, (who are his2 Cor. [...]. 20. 1 Pet. 11. 23. 1 John. 2. 6. Eph. 5. 1. Phil. [...] 5. 1 Pet. 2. 21. Embassadors, and should imitate his [Page 41] Example) ought to do it after his death. 2ly. Christ did not put on these linnen Garments himselfe, or to officiate in them; but Joseph of Aramathea and Nichodemus, wrapped his dead Corps in them to bury it; Therefore 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 Winding-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 linnen Garments in their Graves when dead; and there leave them when they rise again; not consecrated Rochets, Surplesses, Albees, Stoles in the Church when living; 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 the Alexander [...] Alexandro. Gen. Dierum, l. 3. c. 7. Nasamones, Graecians, Spartians, A [...]gives, Syra [...]sians, Sycionians, and other Nations wrapped the dead bodies of their deceased Friends in white linen cloaths, with spices 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 Rochets, Surplisses, Albees, Stoles in Churches, as well as Popes, Archbishops, Bishops, Priests and Deacons, because they are all alike interred and wrapped in white linnen Grave cloaths, when buried in their Graves.
[Page 42] TheSee Centur. Magd. 2▪ 3. 4, 5, & 6. cap. 6. De Ritibus circa caenam Domini: & Romanae. Ecclesiae, & circa Missam Dr. Rainolds Conference with Hart ch 8. div. 4. 5. first probable authority in any true Antiquity, for Bishops, Ministers, and Deacons wearing white Vestments in the Celebration of the Lords Supper, is that of Hierom, about 410. years after Christ, Advers. Pelagianos. l. 1. c. 9. Ʋnde adjungis, genera vestium & ornamentorum Deo esse contraria. Quae sunt, rogo, inimicitiae contra Deum si tunicam habuero mundiorem? si Episcopus, Presbyter & Diaconus, & reliquus ordo Ecclesiasticus in Administratione Sacrificiorum cum candida veste processerint? Cavete Clerici, cavete Monachi, viduae & virgines, periclitamini nisi sordidas vos atque pannòsas vulgus aspicerit. Taceo de hominibus saeculi, quibus apertè bellum indicitur, & inimicitiae contra Deum, si pretiosis atque nitentibus utuntur Exuviis And in hisTom. 5. p. 876. D. 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 He writes it of the Jewish Priests, not Christian Ministers. religio divina, alterum habitum habet 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 further evidenced by St. Chrysostom, adTom. 5. Col. 338. D. & Tim. 2. Populum Antiochiae, 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 unworthy persons from the Lords Table) non ut albam et splendidam tunicam circumeatis induti. Which he repeats again in his 83. Homily upon Matth: 26. Haec est dignitas vestra, haec stabilitas, haec Corona praecipua, non ut tunicam induti candissimam per Ecclesiam ambuletis. Whence theCent. Magd. Tom. 5. c. 6. Col. 652. 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, Rationale Divinorum l 3. Durantus Ecclesiastical Polity l. 5. sect. Mr. Hooker and others justifie the Antiquity, use of Surplisses, though they do not positively define these [Page 43] 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. See Cent. Magd. 6. c. 6. Col. 337. 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 Canon or Law in that age, I yet remember none. About 700 years after Christ, PopeCent. Magd. 7. col. 153, 154▪ 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 manifold disguised Vestments, Ceremonies, Processions, Bowings, Crossings, ridiculous, antique, fanatick innovations, gestures, into a meer Pagentry or Enterlude, as is evident byBibl. Patrum Tom 8. p. 397, 398, &c. 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 divinis 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 findBochellus Decret. Eccles. Gal. l 1. Tit. 7. l. 3. Tit 1. l. 6. Tit. 17. several Canons made in divers Provincial Councils in France, for the use of Albees and Surplisses in the Celebration of Masses and Sacraments; the use of them being continued, and successively prescribed in all Popish Churches since that age to this very day, which not only make the putting on or Cent. Magd. 9, 10, 11, 12, 13▪ &c. cap. 6. Baronii Annales Spondanus, Missale, Pontificale, & Ceremoniale Romanum. wearing a Surplisse by every Priest in the Act of his Ordination, 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 prescribe in their Rubricks, but likewise in their Missals, Pontifical and Ceremonial of Bishops, enjoyn set forms [Page 44] 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 begin with their consecration of these Garments.
At the end of Missale Romanum, Ex Decreto Sacri Concilii Tridentini Reformatum, &c. Antuerpiae 1630. Benedictie [...]es Diversae, p. 101, 102. Pontificale Romanum, par. 2. p. 357, 358. 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 famulum tuum pontificalia & sacerdotalia, seu levitica vestimenta, ad explendum in conspectu tuo ministerium eorum, ad honorem & decorem nominis tui fieri decrevisti: adesto propitiusInnovationibus nostris had been better. invocationibus nostris & haec indumenta sacerdotalia, desuper irrigante gratia tua, ingenti benedictione per nostrae humilitatis servitium Here they make 3 Crosses. purifi care, & bene✚dicere, & conse✚crare digneris: ut divinis cultibus & sacris mysteriis apta & benedicta existant: his quoque sacris vestibus Pontifices, & Sacerdotes, seu Levitae tui induti, ab omnibus impulsionibus 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 rerum creator ac sanctificator intende propitius preces 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 digneris. Per Dominum nostrum▪
Oremus.
DOmine Deus omnipotens, qui vestimenta Pontificibus, Sacerdotibus: & Levitis, in usum tabernaculi foederis necessaria,Not Aaron Priests, Popes or Bishops. Moysen famulum tuum agere jussisti, eumque spiritu sapientiae ad id peragendum replevisti: haec vestimenta in usum & cultum mysterii tui bene✚dicere, sancti✚ficare, & conse✚crare digneris; atque ministros altaris tui, quia ea induerint, septiformis Spiritus gratia dignanter repleri, atque castitatis stola, beata facias cum bonorum fructu operum ministerii congruentis immortalitate vestiri. Per Christum Dominum. 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 cultui Praeparata, vel praeparatum, vel praepartam) virtute sancti spiritus bene✚dicere, sancti✚ficare, & conse✚ciare digneris, & omnibus eis (vel eo, vel ea) utentibus gratiam sanctificationis sacri mysterii tui benignus concede, ut in conspectu tui sancti, immaculati atque irreprahensibiles appareant, & auxilium misericordiae tuae acquirant. Per Dominum nostrum Jesum Christum filium tuum, qui tecum vivit & regnat in unitate spiritus sancti Deus, per omnia saecula saeculorum. Amen.
Deinde aspergit ea aqua benedicta.
[Page 46] Before and after which follow several Chapters and forms, De Benedictione Mapparum, seu Linteaminum sacri Altaris, De Benedictione Corporalium, De Benedictione novae Crucis, De Benedictione Crucis Pectoralis, De Benedictione Imaginum aliorum Sanctorum, De Benedictione vasorum & aliorum vasorum in genere. De Benedictione Tabernaculi sive vasculi pro Ss. Eucharistia Conservanda, De Benedictione Capsarum pro Reliquiis & alliis Sanctuariis includendis, De Benedictione & impositione primae lapidis pro Ecclesia aedificanda, De Ecclesiae Benedictione seu Consecratione, De Altaris consecratione, De Benedictione Tobaleorum, Ʋasorum & Ornamentorum Ecclesiae Altaris consecratorum, De Altaris consecratione 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 & Cimaeteris, De Reconciliatione Caemiterii, sinae Ecclesiae Reconciliatione, De Consecratione Patenae & Calicis, De Benedictione Signi v [...]l Campanae: (One Consecration and Superstition still engendring another almost in infinitum according 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, ridiculous, 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 Pontificals, 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 [Page 47] to put any of them on to say Masse, or administer Sacraments, 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 Pontificalibus celebrat.
- Ad Caligas.
CAlcea Domine, pedes meos in praeparationem Evangelii pacis, & protege me in velamento alarum tuarum.
- Cum exuiterSee Spelmanni Glossarium, Tit. Cappa. Cappa.
EXue me, Domine, veterem hominem cum moribus & actibus suis: & indue me novum hominem, qui secundum Deum creatus est in justitia, & sanctitate veritatis.
- Cum lavat manus.
DA Domine virtutem manibus meis ad abstergendam omnem maculam immundam: ut sine pollutione mentis & corporis valeam tibi servire.
- Ad Amictum.
Or Impone Domine, Capiti meo Galeam Saluti [...]. POne Domine galeam salutis in capite meo, ad expugnandas omnes diabolicas fraudes: inimicorum omnium versutias superando.
- Ad Albam▪
DEalba me, Domine, & à delicto meo munda me: ut cum his qui stolas suas dealbaverunt in Sanguine Agni, gaudiis perfruar sempiternis.
- Ad Cingulum.
PRaecinge me, Domine, cingulo fidei, & virtute castitatis lumbos meos, &Priests mariage would do this better than a Girdle, 1 Cor. 7. 1, 2. 3, 4, 5, 9. 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.
- [Page 48] Ad Stolam.
REdde mihi, domine, obsero, stolam immortalitatis, quam perdidi in praevaricatione primi parentis: & quamvis indignus accedere praesumo ad tuum sacrum mysterium cum hoc ornamento, praesta ut in eodem in perpetuum merear [...]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 tuus, pelliculis hoedorum opertis manibus paternam benedictionem, oblato Patri cibo potuque gratissimo, impetravit; sic & oblata per manus nostras salutari hostia, gratiae tuae benedictionem merear. Per Dominum nostrum Jesum Christum filium tuum, qui in similitudinem carnis peccati pro no [...]is obtulit s [...]metipsum.
- Ad Planetam.
DOmine, qui dixisti, Jugum meum suave est, & onus meum 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 meorum insidias inoffensus [...]vadam.
- Ad Annulum cordis.
COrdis & corporis mei, Domine, digitos virtute decora, & septiformis Spiritus sanctificatione circumda.
- Ad Manipulum.
MErear, precor Domine, manipulum portare mente flebili, ut cum exultatione portionem accipiam cum justis.
Orationes dicendae cum Sacerdos induitur Sacerdotalibus paramentis.
CƲm lavat manus; Ad Amictum dum ponitur super caput; Ad Albam, cum ea induitur; Ad Cingulum, cum se cingit; Ad Manipulam, dum imponitur brachio sinistro; Ad stolam 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.
TheP. 12, 13, 30, 32, 38, 39. Roman Pontifical, in the Title De Clerico faciendo, prescribes, that when any Clerk or Clergy-man is to be made, quilibet ordinandorum habere debet suum Superpellicium super brachium sinistrum, & candelam in manu 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 sitting 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 Minoribus Ordinibus, follows this Rubrick: Ordinandi omnes ad quatuor minores Ordines, esse debent Superpelliceis 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 stolam in sinistra manu, et candelam in dextra, ac dalmaticam super brachium sinistrum tenentibus, &c. the Archdeacon presents them to the Bishop to be ordained. Post haec Pontifex accipiens Stolam, &c. et Dalmaticam, induit ea quemlibet 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 cuilibet; [Page 50] Accipe stolam ✚ candidam de manu Dei, &c. Induat te Dominus indumento salutis, et vestimento laetitiae, et Dalmatica justitiae circumdet te semper, in nomine Domini. R. Amen. TheirIbid. p 49. 58. Ordination being ended, in loco convenienti sacras vestes deponunt. So in the Consecration of a Bishop elect, among other things, Vestments for his Consecration, there are prepared,Pontificale Romanum, p. 57, to 81. ‘Item Paramènta omnia Pontificalia, coloris tempori & Officio Missae convenientis, videlicet, sandalia, amictus, alba, cingulum, crux pectoralis, stola, tunicella, dalmatica, chiroticae, planeta, mitra auriphrygiata, annulus pontificalis, baculus pastoralis & manipulus, &c. Adsunt duo ad minus Episcopi assistentes, qui induuntur Rocheto, & si sint regulares, superpelliceo, amictu, stola, pluviali, coloris tempori & 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 deposito pluviali, Acolythi induant illum sandalia, ipsos Psalmos & orationes consuetas legente. Deinde tunicella, dalmatica, casula, & manipulo induitur, quibus indu [...]us incedit ad suum altare, &c.’ After which his Miter, Ring, Pastoral staff are consecrated, put on, and delivered to him by the Bishop, with many Prayers, Solemnities, 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 Ceremonies and Formalities, recorded in the Roman Pontifical: 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 Babies, Toyes and Rattles.
The first forein Synod wherein I find the use of white Garments and Surplisses prescribed to Priests, Canons, [Page 51] Chaplains, is that held underBochellus Decret. Eccles. Gal. l. 6. Tit. 7. c. 24, 25▪ p 1020. 1221. 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 So Surplices are frequently stiled Therefore Punishments, rather than Ornaments. 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 Surplisses and white Garments as well in their Houses as in the Church; wherefore it adds,Bochellus Decret. Eccl. Gal. l. 3. Tit. 1. De Eucharistia. c. 32. 15. 62. See c. 43, 44. 45. Nullus permittatur deservire 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 another, till endlesse, it proceeds further; Item linteamenta Altaris & indumenta Sacerdotalia non nisi a Sacerdote 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 dedecerent etiam in profanis. Bochel. ibid. c. 114, 115, 116, 117, 118. The like concerning their washing, was decreed in the Synod Ecclesiae Trecensis in France, Anno 1427. and by other French Synods.
The next Synod (prescribing the use of Surplisses under pain of Excommunication) in the time of divine service, is the Popish Synod of Poictiers in France under Americus, Anno 1367. which thus decreed, Bochel. Dec [...]. Eccl. Gal. l. 6. [...]. 17. c. 31. p 1322. Praecipimus sub paena excommunicationis, quod cum Clerici, [Page 52] seu Capellani in Ecclesiis parochialibus adstant administrantes cum divina celebrantur, honeste Superpelliciis sint induti.
TheBochellus Decret Eccles. Gal. l. 3. Tit. 1. c. 5. p. 304. Synodalia Ecclesiae Trecensis in France, An. 1427. thus decree the wearing of Surplisses by Priests, Attendat etiam Sacerdos vel Clericus ministrans in Missa, ut se habeat honestè, & si fieri potest, capam habeat s [...]u Superpelliceum 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 vestimentis Sacerdotalibus, & pannis altaris, si sint sanguine maculati.
Bochellus Decret Eccles. Gal. l. 1. Tit 6 c. 54. p. 60. 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 Superliciis induti, et sine ipsis ad Divina Officia publice accedere non praesumant.
Bochellus Decret Eccles. Gal. l. 3. Tit. 1. c. 78. p. 371. c. 114. p 378. Synodus Synonensis in France, An. 1524. enjoyns the Priest to wear a Surplisse when he carries the Sacrament to sick persons. Quotiens contigeri [...] Sacerdotem deferre sanctam Eucharistiam ad infirmos, habeat Sacerdos Superliceum et Stolam, & incedat tàm [...]undo quàm redeundo usque ad Ecclesiam in habitu decenti, faciatque ante se deferri lumen, & campanulam pulsantem praeire.
Ibid. c. 79. p. 311. c. 91. p. 374. Synodus Carnotensis in France, An. 1526. ordained the like in these words, Ordinamus, quod ubi ad infirmos deferendum erit corpus Christi. Sacerdos delaturus primum lavet manus, deinde induat Superliceum, et stolam superpo [...]at, incedensque cum honestate, reverentia & honore, orationes & preces ad Deum fundat, faciat lumen ante se deferri tàm eundo quàm redeundo, & campanulam pulsari.
[Page 53] The Synod of Paris, Anno 1557. decreed Su [...]plisses to be worn at Mattins, Masses, publick Prayers, Litanies, Confessions, and at Celebration of the Eucharist, Marriage, and extreme Unction. Bochellus l. 6. Tit. 17. de vestibus & Dornatu Clericorum, c. 20. p. 1020. 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 Euchari [...]ae verò Matrimonii, & Extremi Ʋnctionis administratione, slolam addant Suppel [...]iis. After this Bochellus l. 3. Tit. 17. c. 14. p. 1018, 1019. Synodus Aquensis in France, Anno 1585. made this Decree concerning Clergy-mens wearing of Surplisses and other Vestments, Clericalis ordinis homines, cum Ecclesia versantur quo tempore Superpelliceum induere non debent, ne sint sine toga exteriori, praesertim horis quibus divina celebrantur, aut populus ad Ecclesiam accedere solet: Nec 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 utantur, quae non lacera sint, non sordida, et quae etiam manicas habeant. Superpellicea autem illa quae manicis carent, & quae non Superpelliceorum sed Mantilium nomine potius digna sunt, omnino prohibemus. Canoniciverò Catbedralium & Collegiatarvm, quo tempore Cappa induuntur, ii Rocheto induantur sub Cappa. Cleric [...] autent cum Superpelliceis fuerint induti, nullo modo in manibus flores, nec aliud quod statui suo & Ecclesiae non conveniat, habeant; non vagentur per Ecclesiam, nec deambulent, nec circumoursitent, sed graves semper sint in incessu & sta [...]. Singuli autem praeterea praesertim qui in aliquo minorum saltem ordinum sunt, proprium Superpelliceum habeant, quo [...]tiam in Ecclesia, cui ascripti sunt et alibi, cum ipsi suis fungi muneribus contigerit uti possint. Si quis personatus, vestes Clericales aut Monachales, vel ad eorum formam induerit, & is qui eas assumpserit, & is qui accomodarit, graves poenas subeant. Qui verò Clericus, cujusvis etiam gradus ordinis, dignitatis in aliquo de praemissis non obtemperaverit, is praeter poenas jam inflictas, aut salutari poenitentia, aut pecunia, aut suspensione ab ordinum munere, et [Page 55] beneficiorum administratione, aut ipsis etiam beneficiis, aut carcere, aut exilio, aut pluribus simul ex iis paenis, aut gravioribus pro modo culpae, Episcopi arbiratu mulctetur. Qui iterum in eadem re peccaverit, duplicata paena pro ratione criminis, ab codem plectur.
This Synond likewise decreed, that the Parish Priest who is to carry the Eucharist to sick Persons, do wear a Surplisse, and proceed in this manner, Bochellus, l. 5. Tit. 1. c. 79. p▪ 373. Ʋbi manus laverit, tum Superpelliceo, Stola, pluviali ubi potest indutus, ad altare genibus flexis oret. Sacerdotes verò caeteri Clericive qui comitantur Superpellicem adhibeant. Si Canonicorum capitulum sit, cappam vel almutiam, aliudve indumentum, ut illis in choro moris est. Reliqui fideles bini prosequantur capite aperto, & quamplurimi candelis accensis, ac primo loco viri, in quibus scholares sanctissimi Sacramenti praecedant, postremo foeminae: Omnes, praesertim Ecclesiastici homines, hymno, & Psalmos paenitentiales, aliosve intima animae pietate, sim [...]l cum Parocho, sed alternatim pronunciant, atque alii etiam religiosi orent. It likewise adds, Bochellus Decreta Eccles. Gal. l. 1. Tit. 7. De celebratione Missae c 5 p. 60. In celebratione Missae Sacerdos ne se confer at ad altare, nisi Clericum in decenti habitu, & cum Superpelliceo mundo cum manicis, sibi inservientem habuerit; injoyning the Parish Clerke to wear a Surplisse as well as the Priest.
This last French Popish Synod prescribes the constant use of Surplisses to all Canons, Prebends, Parish Priests and Curates under several Ecclesiastical and Temporal punishments, with greatest rigour and severity; when as Ordo Romanus Antiquus de Divinis Officiis, & Missa, the Roman Pontificals, Ceremonials, Missals, in their Rubricks of saying or singing Masse, prefixed to them, do only enjoy their use without any penalties Ecclesiastical or Civil expressed in them, to be inflicted on NonConformists thereunto.
For the use of Surplisses in our British Churches, during the Britons or Saxons times, I remember nothing in Canons or Histories; only our Alchuinus, Tutor to Charls the Great, An. 800. De Divinis Officiis, c. 38, 39 writing [Page 54] of the several Vestments wherewith Priests were clad in the Old Testament, Opera Luttiae. 1617. col. 1085, &c. observes, Habent etiam nunc Ministri Ecclesiae Christi superhumerale quod amicium vocamus, quando ad altare ministrant; quod fit ex lino purissimo. Per linum quod ex terra sumitur, & per multos labores ad candorem ducitur, designatur corpus humanum, quod ex terra constat. Sicut ergò linum per multos labores ad candorem reducitur, ita corpus humanum multis calamitatibus attritum, candidum & purum esse debet ab omni sorde peccatorum. Posteà sequitur Pederis, quae vulgo Alba dicitur; significat autem perseverantiam in bona actione. After which he mentions the Stola, Dalmatica, Ca [...]ula, used by Priests; and Pallium Archiepiscoporum, to distinguish the Archbishop from his Suff [...]agans, subjoyning, Stepha [...]u [...]s natione Romanus ex Patre Labio (ut legitur in gestis Pontificalibus) [...]nstituit Sacerdotibus Levitis (que) Vestes sacras in usu quotidiano non uti nisi in Ecclesia. Whether any of these Garments were then used in England, or the same with Surplisses for fashion, as colour, I cannot define. The first mention I observe in our Historians of Surplisses and their wearing by that Name, is in the year of our Lord, 1237. the 21. of Henry the 3d. where Hist. Angl. Tiguri. 1589. p. 431. 432. Londini, 1140. Mat Paris records, That Otto the Popes Legate summoning all the Popish Bishops, Abbots and Clergy to a Council in Pauls Church, London, to which he went in great Pomp, entering the Church he put on his Pontifical Garments, and among the rest a Surplisse, which he thus expresseth: Pontificalibus se induit, scilicet Superpelliceo, et desuper cappa Chorali pellibus variis furrata, et mitra; et precedentibus Archiepiscopis Cantuariensi et Eboracensi cum cum processione solemni, cum cruce & caeriis acconsis et cum Letania. The second day the Council being begun, missi sunt ex parte Domini Regis, Comes Lincolniensis Johannes, et Johannes filius Galfridi, et Gulielmus de Raele, Canonicus sancti Pauli, ut dicto Legato ex parte Regis et Regni inhiberent, ne ibi contra Regium Coronam et Dignitatem aliquid statuere attemptaret, et remansit ibi, ut hoc observaretur, Gulielmus de Raele Capa canonica et [Page 56] Superpelliceo, aliis reedentibus. By which it seems the Canons sate in this Council in their See Spalm [...]n & Gul. Somneri Glosserium Tit. Capa, Cappa. Simeon Dunelmensis Hist Col. 61. 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 festive vestiti Superpelliciis et Capis, [...]um suis Cl [...]ricis decenter vest [...]tis, cum vexillis, crucious et caereis accensis, die erastina, Mat. Paris, Hist. Angl. p. 713. viz. S. Edvardi summo mane ordinatè et reverenter convenirent apud S. Paulum, to a accompany the King, Bishops, and Nobles, thence to the Church of Westminster in solemn procession to bring the viol of Christs blood, sent to the King from Jerusalem (who carried the viol himself from Pauls to Westminster, under a Canopy) which they accordingly performed; the Masse Priests of that Age using Surprisses in their Processions here in England. About the year, 1290. John Peckham Archbishop of Canterbury, appropriating the Church of Preston to the Monks of Canterbury, and endowing a perpetual Vicar in it, granted in the Instrument, that the Monk [...], Chronica W. Th [...]rne. Col. 2120. Onera reparationis et rejectionis Cancelli praedictae Ecclesiae de Preston intus & exterius, necnon et inventionis librorum, Vestimentorum Superpelliceorum, & ornamentorum dictae Ecclesiae, quae per Ecclesiarum Rectores inveniri & reparari debent aut solent, subeant. Which intimates that Priests and Vicars did then use to wear, and find their own Surplisses, and that by the same Archbishops Provincial Constitutions, who decreed, Provincialis G [...]lielmi Lindw [...]de, l. 3. De Euch [...]stia, fol. 180. Dignissimus ut Sacramentum Eucharistiae circumferatur cum debita reverentia ad Egrotos, Sacerdoti s [...]ltem induto Superpelliceo gerente orarium cum lumine praevio in lucerna, cum campana, ut populus ad revetentiam debitam excitetur qui ad prosternendum se, vel adorandum saltem humiliter, informatur Sacerdotali prudentia, ubicunque Regem gloriae sub panis latibulo evenerit deportari, The original ground of kneeling at, as well as to the Sacrament. This is the 1. Constitution in our English Church I have yet observed, prescribing Priests to wear Surplisses when they delivered the Eucharist, or caried it to sick Persons, on which Lindwode hath this Glosse, [...]t [Page 57] sic tolerare potest licet Minister Sacerdotis non sit indutus, Superpelliced, licet honestus sit quod ipsius Minister Superpelliced induatur considerata qualitate Beneficii et facultatibus ejusdem. Which intimates that Parish Clerks should wear Surplisses as well as Priests.
Robert Winchelsie,Provincialis Gul. Lindwode l. 3. De Ecclesiis edificandis, f. 182 Joannis de Aton Constitutiones Provinciales f. 146 b. his next successor in the See of Canterbury, as Lindwode, or Simon Islip, as John de Aton records, about the year 1300. decreed, what Popish Trinkets, Books, Ornaments, Vestments should be provided in every Parish Church by the Parishioners, amongst which he enumerates, Dalmatica tunica & cum Capa de Choro, tria Superpell [...]cea, unum Rochetum: On which Lindwode hath this Glosse, Tria Superpellicea ad usum scilicet trium Ministrorum Ecclesiae, vizt. Sacerdotis, Diaconi & sub Diaconi. Rochetum, quod differt à Superpelliceo, quia Superpellicium habet manicas pendulas, sed Rochetum est sine manicis, & ordinatur pro Clerico Ministraturo Sacerdoti, vel forsan ad opus ipsius Sacerdotis in Baptizando pueros, ne per manicas ipsius brachia impediantur. His next Successor Walter Raynods, decreed, Provincialis Gul. Lyndwode, l. 1. De Officiis Archidiaconi. fol. 38. That Arch-deacons amongst other things, should take care that there should be in every Parish Church, ad minus duplicia Sacerdotalia Vestimenta (the one for Lords dayes, the other for holydayes, as Lindwode Glosseth it) & ut honor debitus divinis Officiis in omnibus impendatur, praecipimus etiam, ut qui altari ministrat Suppelliceo induatur. On which Lindwode hath this Glosse, vizt. Presbytero celebranti assistens, et idem in Missae tempore ministrans: vel potest intelligi de Sacer dote quovis tempore accedente ad altare ut aliquid faciat vel disponat circa corpus Christi, ut videlicet, illo tempore sit indutus Suppelliceo, et juxta communem intellectum die supplicio, i. e. veste linea ad talem usum praeparata, de qua tamen veste non memini me legisse in toto corpore Iuris Canonici vel civilis nec etiam in sacra Scriptura: sit tamen de eo mentio 1. de Eccles. edif. c. ut Parochiani, et potest significare per tunicam Lineam qua induebantur filii Aaron, in veteri l [...]ge, de qua legatur, Exod. 28. ac finem, sed estimo quod propriè Suppllicium est indumentum de pellibus [Page 58] confectum, sed in nostro communi usu, intelligatur ut prius dixi.
The use of these Rochets, Surplisses, and other Massing Vestments introduced by Popish Councils & Decrees to celebrate the Masse, & Masse Priests, Prelats officiating in them at their consecrated Altars, (who likewise clad and wrapped up their consecrated Host or Breaden God in a pure white linnen Corporal, by the prescription of the self-same Constitutions, Canons, Missals, Pontificals, Ceremonials, Rituals, which enjoyn Rochets, and Surplisses) continued in our Church till the abolishing of all Romish Masses. Pontificals, Missals, by K.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. [...]d. the 6. and his Parliaments, by certain steps and decrees in the 1, 2, 3, 4▪ 5 and 6▪ years of his Reign, not without some opposition, and an open Rebellion in Devonshire, Cornwall, and other places, by Popish Priests and their Confederates. In the first Edition of the Book of Common-Prayer, E. 6. c. 1. not only allSee Dr. Corn. Burges his reasons shewing the necessity of Reformation p. 33, 34. Bowing to, and towards the Altar, and Hostia, praying towards the East, standing up at Gloria Patri, the Gospels, Creeds, bowing at the Name of JESUS, reading second service at the High Altar when there was no Sacrament there administred, with other Ceremonies prescribed by former Massebooks, 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 Archbishops, Bishops, and Surplisses only by Priests and Deacons) were totally laid aside as Popish superfluities, or unnecessary Disguises; and it was generally expected by divers zealous Protestants, that Rochets, Surplisses, and square Caps, would have been then likewise taken away upon the same accout, being all appurtenances to the M [...]sse▪ Masse-Priests, and only prescribed by Popes and Popish Missals, Pontificals, Canons, Decretals. But the King and Counsel not holding it necessary or convenient to reform all things together at [Page 59] first, but by degrees; retained and enjoyned the use of the Surplisse and Rochet, by this Rubrick prefixed to the Order for Morning Prayer. And here is to be noted, that the Minister at the time of the Communion, and at all other times in his Ministration SHALL USE NEITHER AL BE, VESTMENT, NOR COPE; but being Arch-bishop or Bishop, HE SHALL HAVE AND WEAR A ROCHET; and being a Priest or Deacon, HE SHALL HAVE AND WEAR A SURPLISSE.Fox Acts and Monuments, vol. 3. p. 146, 147. Dr Heylins History of the Reformation of the Church of England, p 90▪ to 98. Mr. John Hooper (a learned Divine in great reputation with the People, Lord Protector, and others for his excellent constant daily preaching and piety) being soon after elected Bishop of Glocester, scrupling to wear a square Cap, Rochet, Surplisse, and refusing to be consecrated in his Pontificalibus, reputing them as TRIFLES, tending rather to SUPERSTITION than otherwise: and learned Peter Martyr (then Regius Professor in the University of Oxford) though a Prebend of Christ-Church, constantly refusing to wear a Surplisse in the Quire there at any time; and in a Letter to a private Friend, July 1. 1550. (desiring his judgement concerning square Caps and Surplisses) declaring, That though they were things indifferent in themselves, which make no man of themselves godly or ungodly by their use or forbearance; yet he thought it most expedient for the good of the Church, that they and all others of that kind should be taken away when the next opportunity should present it self: because where such Ceremonies were so stifly contended for, which were not warranted and supported by the word of God, commonly men were less Solicitous of the substance of Religion, than they were of the circumstances of it. Tho Beacon, his comparison between the Lords Supper and the Popes Masse. f 100. 101, 102, 103. & Catechism, f 485, 486. in his works. 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, Popish, Massing attire, altogether as unfit for the Ministers of the Holy Gospel, and Evangelical Bishops, as those other Vestments then abolished;’ And Mr. Calvin, [Page 60] Excogitavit haec avaritia qua se Hypocres [...]s [...]uco ad hunc modum vinditat. Nobis Christus uni [...]e spectand [...] est. Quicquid aliter geritur atque ipse gessit, flagitium est De luxu mundi Ecclesiastic [...] just [...] liber extruandas est si quis d [...]gne ve [...]t confutare. Zuinglius, De Canone Missa Epicherisis operum, pars 1. f. 187. Zuinglius, with other eminent Protestant Divines, quite exploding their use in forein Churches and declaring their judgements against them to the Lord Protector, Cranmer, Ridly, and other Bishops; thereupon in the parliament of 5, & 6 E. 6. c. 1. the Common-Prayer-book was revised, amended in sundry particulars, the forecited Rubricks expunged, andSee Dr. Corn. Burgess his reasons shewing the necessity of Reformation, &c. p▪ 33▪ 3 [...]. the use of the Rochet, Surplisse, and Vestments prescribed by the Book of 2, & 3 E. 6. quite laid aside, the reason whereof are expressed in the Preface to the Book, why some Ceremonies were continued, and others laid aside, and in the Articles of Religion set forth by Edw. the 6th. Anno 1552. Artic. 21. 23. Neither were they actually or legally revived by the Common-prayer-book revised, corrected ratified by the Statute of 1 Eliz. c. 2. that Act injoyning all things to be done according to the Book of 5, & 6 Ed. 6. and none other or otherwise, in which there was nothing concerning these Garments.
What hot, unchristian Schismes, Contests about Rochets, Surplisses, the form of Bishops Priests ordinary Vestments, and Formalities afterwards sprung up between our most zealous Protestant Bishops and Ministers, in the first 7. years of Q. Elizabeths reign; you may read at leasure inSee p. 115, to 122, 12 [...], 143, 134, 139, 140, 158, 259, 164. to 269, 174, 175, 176. Dr. Heylins late partial History of the Reformation of the Church of England, and of Qu. Elizabeth, wherein he layes many black aspertions upon K. Edw. the 6. himself, his Government, the L. Protector, sundry of our godly Bishops, Martyrs, Divines at home, and Peter Martyr, Calvin, Zuinglius, Alasco, 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. Cartwright, Mr. Ʋdal, Penry, Martin Mar-Prelate, Altare Damas [...]num; A Brief Discourse against the outward apparel, [Page 61] 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 London, refusing to wear the Apparel prescribed. Mr. Philip Stubs, with sundry more on the one side, and Queen Elizabeths Advertisements in the seventh year of her Reign, by her High Commissioners advice; Archbishop Whiteguist his Answer to the Admonition to the Parliament; and Defence of his Answer against the Reply of T. C. 1574. in Fol. Dr. John Bridges his Defence of the Government now established in the Church of England, 1584. Mr. Rich. Hooker of the Laws of Ecclesiastical Policy, 1593. with others on the other hand evidence.
Neither did these unnecessary, unhappy Controversies, about Priests Vestments and Ceremonies, which perplexed our Church, and gave great advantage to our Romish Adversaries, expire with Queen Elizabeth, but survived, and grew to a heighth at the beginning of K. James his Reign; who to silence or allay them, appointed a specialSee the Conference at Hampton Court, printed 1604. p. 76, &c. Conference at Hampton Court, between the Bishops and Non-Conformists Party (whereof Learned Dr. Ranolds was one) about Reformation of Church matters, Anno 1603. which many hoped would have put a period to these Contests; but instead thereof did much increase them, through the Bishops obstinacy, potency, pride; who refusing to comply with the moderate, just defires of their Fellow-Ministers, and Protestant Christian Brethren in some superfluous Trifles, particularly concerning the wearing of the Surpliss, then, and yet commonly termed A Ragge of Popery: soon after in their Convocation held at London, 1603. prescribed the constant wearing of Surplisses, (and Copes, Hoods besides) not only to Cathedral Church-men, but likewise to all Ministers, Curates reading Divine Service, or administring the Sacraments, in Parish Churches or Chapels, and likewise to Fellows and Scholars in the Universities; (for which there was no former binding Law [Page 62] nor Canon) by these ensuing Constitutions.
Canon 16, and 17. In the whole Divine Service, and Administration of the Holy Communion in the Colleges and Halls in both Universities, the Order, Form and Ceremonies shall be duely observed as they are set down and prescribed in the Book of Common-Prayer, without any omission or alteration, (even in the faulty old English Translation) all Masters and Follows of Colleges and Halls, and all the Scholars and Students in either of the Vniversities, shall in their Churches and Chapels, upon all Sundayes, Holy-dayes, and their Eves at the time of Divine Service, wear Surplisses, according to the Order of the Church of England, (which had no such Order that I can find before) and such as are Graduates, shall agreeably wear with their Surplisses, such Hoods as do severally appertain to their Degrees.
Canon 24. In all Collegiate and Cathedral Churches, the Holy Communion shall be administred upon Principal Feast-dayes, sometimes by the Bishop if he be present, and sometimes by the Dean, and sometimes by a Canon or Prebendary, the principal Minister using a decent Cope, and being assited with the Gospeller and Epistolar agreeably, according to advertisements published by Queen Elizabeth, An. 7.
Canon 25. In the time of Divine Service and Prayers in all Cathedral and Collegiate Churches, when there is no Communion, it shall be sufficient to wear Surplisses, saving that all Deanes, Masters and Heads of Collegiate Churches, Canons and Prebends, being Graduates, shall daily at the times both of Prayer and Preaching, wear with their Surplisses such Hoods as are agreeable to their Degrees.
Canon 58: Every Minister saying the Publick Prayers, or ministring the Sacraments, or other Rites of the Church, shall wear a decent and comely Surplisse with Sleeves, to be provided at the charge of the Parish. And if any question arise touching the matter, decency or comelinesse thereof, the same shall be decided by the discretion of the Ordinary. Further more, such Ministers who are Graduates shall wear upon [Page 63] 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 Ministers as are no Graduates, To wear upon their Surplisses instead of Hoods, some decent Tippet of Black, so it be not silk. After which followes this 74. Canon, prescribing the form, species of their ordinary wearing Apparel.
‘The true, antient and flourishing Churches of Christ being ever desirous that their Prelacy and Clergy might be had as well in outward reverence, as otherwise regarded for the worthynesse of their Ministry, did think it [...] by a prescript form of decent and comely Apparel, to have them known to the People, and thereby to receive the honour and estimation due to the special Messengers and Ministers of Almighty God. We therefore following their grave judgement, and the antient Custome of the Church of England, and hoping that in time newfanglenesse of Apparel in some factious Persons will dye of it self, do constitute and appoint, That the Archbishop and Bishops, shall not intermit to use the accustomed Apparel of their degrees. Likewise all Deans, Masters of Colledges, Archdeacons, and Prebendaries in Cathedral and Collegiate Churches, (being Priests or Deacons) Doctors in Divinity, Law, and Physick, Batchelers in Divinity. Masters of Arts, and Batchelers of Law having any Ecclesiastical living, shall usually wear Gownes with standing collers, and sleeves straight at the hands, or wide sleeves as is used in the Universities, with Hoods or Tippets of Silk or Sarcenet, and square Caps. And that all other Ministers, admitted, or to be admitted into that Function, shall also usually wear the like Apparel, as is aforesaid, except Tippets only. We do further in like manner ordain, That all the said Ecclesiastical Persons above mentioned, shall usually wear in their Journeyes Cloakes with Sleeves, commonly [Page 64] called Priests Cloaks without Gards, Welts, long Buttons, or Cuts. And no Ecclesiastical person shall wear any Coif, or wrought Nightcap, but onely plain Nightcaps of black silk, Satten, or Velvet. In all which particulars concerning the Apparel here prescribed, our meaning is not to attribute any holinesse or special worthinesse to the said garments, but for decency, gravity and order, as is before specified. In private houses, and in their studies, the said persons Ecclefiastical may use any comely and Scholar-like Apparel. Provided, that it be not cuts or pincks, and that in publik they go not in their Doublet and Hose, without Coats or Cassocks: and that they wear not any light-coloured Stockings. Likewise poor beneficed men andSuch are most of our Bishops, Deans, Chapters Curates, to their infamy. 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, See Joannis Langeerusius, de vita & honestate Ecclesiasticorum l. 2. c. 2, 3, 4. De habitu & honestate Clericorum, recorded by John Aton, and William Lyndwode; the premised Popish French Synods, Canons, and sundry others collected by Laurentius Bochellus, Decreta Ecclesiae Gallicanae, l. 1. Tit. 7. l. 3. Tit. 1. l. 6. Tit. 17. Shall at first view discern that they were almost verbatim taken out of them, and more extensive than they in relation to all Scholars and Students in both Universities, who were never before by any Popish Councils, or Popes Decrees enjoyned constantly to wear Surplisses in tme of Divine Service and Sacraments.
These Constitutions and Canons (never approved nor assented to by the Lords and Commons then or afterwards assembled in Parliament, but by the King alone under his Great Seal, and so not binding to the Subjects in their Liberties or Freehold, against Magna Charta, ch. 29▪ and sundry other Acts recited in Rastal, Tit. Accusation, and the Petition of Right) instead of allaying, composing [Page 65] the Spirits, wounded the consciences, and augmented the number of Nonconformists, many hundreds of godly preaching Protestant Ministers, Scholars, who could not conform unto them, being thereupon suspended, deprived, and thrust out of their Benefices, Curatships, Fellowships, Scholarships, to their own and their Families ruine, and many learned hopefull Scholars inforced to desert our Universities, decline the Ministry, and betake themselves to other callings, and persons of lesse piety, worth, merit, thrust into their places, the Ministry, by our Bishops and High Commissioners, and some of them imprisoned, fined, forced to forsake the Kingdom, and flie to forein Countries or Plantations, to the great grief and discontent of their People, friends, allies, and moderate Protestants; which occasionedSee Th [...] Whe [...]hall of the Abuses now in the Church of Christ 1906. See a Christian and modest offer, &c. and a most indifferent Conference between the Prelates and late silenced Ministers, printed 1606. The Linco [...]nshire Ministers Apology. A Reply to Dr. Mort [...]s general Defence of the three nocent Ceremonies, and Dr. John Burgesse his Answer rejoyned thereunto, and the Authors quoted therein, Land [...]n 1631. Necessity of [...] and hundreds more. many new books of Controversie and Apologies on both sides touching Church Vestments, Ceremonies, and many great complaints, animosities against the Bishops and High Commissioners, during all King James and King Charles late Reigns, till at last they were both suppressed by publick Acts, Ordinances, and ejected by force of Armes in England and Ireland as well as Scotland, which their moderation and prudence in dispensing with these unnecessary Formalities, might easily have prevented, and their rigorous re-inforcing of, or over-eager contending for them against the Letter and purport of his Majesties late pious and gracious Declarations, after so long a discontinuance and universal dislike by all sober-minded men in this time of discontent, may without Gods infinite mercy and miraculous Providence, end in their second subvertion, and future suppression, which they should timely consider, as well for their own preservation, as his Majesties and his peoples general satisfaction, and the Churches publike Peace, Unity, after so many dangerous Schisms, and Convulsions.
Having given you this account of the true original institution, prescription, progress, forms of consecration, and putting on of these Pontifical and Sacerdotal Vestments [Page 66] in the Churches of Christ, of the principal Papal, Episcopal Decretals, Councils, Canons, that enjoyn them, and Scriptures, Arguments against them, I shall in the next place examine, answer the Scripture Texts, Arguments produced by Popish Prelates, Canonists, School-men and our own Protestant Bishops, Writers, for their use and continuance in the Church, which in my apprehension are very impertinent, weak, contemptible, unable to satisfie any tender Conscience, or judicious sober Christians Judgement, though highly magnified and cryed up with great gravity, seriosity by some Reverend Prelates and Clergy-men, as well as many illiterate Novices.
The 1. Texts produced for the institution, Argum. 1. 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 described;) 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) upon Aaron and his Sons, and their Garments, and he and they shall be hallowed and their Garments with them. Which Garments being accordingly made by B [...]zaliel, by Gods prescription, were put upon Aaron and his Sons, who were consecrated by [Page 67] 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, Doctrinalis Tom. 3. Tit. 4. c. 29. De sacris vestibus quibus Sacerdos intrat ad Missam, Gulielmus Durantus, Rationale Divinorum, l. 3. the Roman Missal, Pontifical, Ceremonial, and all who write of Bishops and Priests Vestments under the Gospel, and their Consecrations, See Dr. Reinolds Conference with Hart, ch. [...]. div. 4, 5. derive both their pattern and legitimation.
To which I answer,Answ. 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, together with their matter, form, colour, use, by God himself 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 himself, or Christ, either in respect of their matter, form, colour, use, directly or indirectly, nor by any one Text in the Old or New Testament, but merely invented, prescribed by Popes, Archbishops, Bishops, Priests, Monks, according to their own vain doting fancies. Therefore 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, warrant, law, not by Popes, Bishops, Councils, Decretals, Injunctions, Constitutions, Canons, Visitation Articles, alone, as all Pontifical, Sacerdotal Garments, Rochets, [Page 68] 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 nowSee Ponti [...]icale R [...]manum, Caeremoniale Episcop [...]um. My Ʋn [...]sh [...]ing of [...] and [...]. Bishop Halls Divine Right of Episcopacy and Remonstrance Mr. Sanderofts Consecrations Sermon on Tit. 1. 5. newly printed. only ingrosse and claim the right of ordaining, consecrating all Archbishops, 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 ordain or consecrate any of them, or order ought concerning them, but at their requests, and as their Substitutes.
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 Tabernacle, 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. Therefore no presidents for Bishops, Priests, or Deacons to imitate when they preach, read Prayers, officiate or administer 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, Romans, Collossians, Acts 15. and whole New Testament, all [Page 69] Commentators on them, Old and New, resolve; especially Hebr. 7, & 8, & 9, & 10. Therefore these Vestments may not, ought not to be revived, continued under the Gospel, unlesse we will revive the Aaronical Priesthood, High Priest, Priest, Levites, with their Sacrifice [...], Altars, Tabernacle, Temple, and all other Levitical 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 Garments 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 Aaronical, Levitical Priestly Vestments or Ornaments; which Text I desire them all to answer at their leisures.
8ly. If any allege,Objection. they onely use these Garments by way of allusion or imitation, not prescription.
I answer,Answer. 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 inconsistent 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 [Page 70] for above 300. years after Christ.Exod. 28. 42. [...] 39. 28. Lev. 6 10. c. 16. 4 23 32. 1 Sam. Ezech. 44. 17, 19. 2 Chron. 5. 11, 12. 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 Bishops, (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, Breeches, Bonnets, and none but linnen, not Ezech. 44. 1 [...], 18. 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, Ministers, 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 Here, p. 67. 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 byMissale Romanum, Benedictiones diversae & Pontificale Romanum. Archbishops, Bishops, Priests or Presbyters. 2ly. With sprinkling of blood and holy anoynting oyle upon the Tip of their Ears, Bodies, Garments, 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, Levitical Garments, as fatally destructive to those they contend for, upon what ridiculous reasons, similitudes, dissimilitudes, and mystical Monkish reasons and mystical significations, you may read in Al [...]uinus De Divinis Officiis, cap. 38, 39. Honorius Augustodunensis in his Gemma Animae, lib. 1, 2. & Gulielmus Durantus in his Rubrick [Page 71] to his Rationale Divinorum, lib. 3. De Indumentis, 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 superstitious ridiculous mystical whimsies, frenzies, perversions of Scripture, which all sober Christians cannot but reject with greatest contempt, though insisted on with much gravity and ferosity by some who would be reputed the Chief Fathers, and Pillars of the Church.
IN quotidiano us [...] non est vestibus sacris utendum,Gul. Duramus R [...]t. Divinorum, l. 3. 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 dignis 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 convarsationis: 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 revelanda, intelligimus, xlij. dist. in mandatis. §. siq. iij. nolite. Et nota, quod tempore Ludovici Imperatori [...] filii Ca [...]oli magni, Episcopi & Clerici cingula auro texta, exq [...]isitas vestes & alia secularia ornamenta deposuerint.
Sacrae autem vestes à veteri lege videntur assumptae, praecepit enim Dominus Moy [...], ut faceret Aaron Sacerdoti & filiis ejus vestes sanctas, in gloriam & decorem, ut loti, & sacris vestibus induti fungerentur officio in sacris. [Page 72] Exo. xxviij xxxi xxxv. & xl. c. Docuit enim Dominus Moysem per. xl. dies facere Pontificalia & Sacerdotalia vestimenta Sacerdotibus, & Levitis suis ornamenta quoque & linteamina: sed & Maria texuit & fecit illa in usum ministerii Tabernaculi saederis. Et Ecclesiasti. xlvij. dedit in celebrationibus decus, &c. Quaedam tamen ab Apostolis sumuntur, sed tam illae quam istae virtutes designant, vel mysterium incarnationis. Sane Pontifex celebraturus exuit vestes quotidianas, & induit mundas & sacras. Et primo sandalia calciat, ut sit memor Dominicae incarnationis. Secundo, sibi ponit amitum, ut motus & cogitatus fauces & linguam cohibeat, ut fiat cor mundum spiritum rectum percipiens in visceribus innovatum. Tertio, albam talarem, ut habeat mundiciam carnis perseverantem. Quarto, singulum, ut impetus luxuriae refrenet. Quinto, stolam in signum obedientiae. Sexto, tunicam jacentinam. i. coelestem conversationem. Septimo, superinduit Dalmaticam, id est sanctam religionem, & carnis mortificationem. Octavo, Cirothecas ut declinat vanam gloriam. Nono, annulum ut diligat sponsam, i. Ecclesiam ficut se. Decimo, Casulam, i. charitatem. Undecimo, sudarium, ut quicquid fragilitate vel ignorantia peccat ponitentia tergat. Duodecimo, pallium supponit, ut sftendat se imitatorem Christi qui langores nostros tulit. Decimotertio, mitram, ut sic agat quod coronam mereatur percipere aeternam. Decimoquarto, baculum, i. auctoritatem potestatis, & doctrinae. Et postea tabeta calcat, ut terram despicere & amare coelestia discat. Omnibus autem praemissis vestibus induitur à ministris, quia ei ut vestes i [...]duat spirituales angeli suff [...]agantur, vel quod vicarius est Christi, cui angeli ministrant & omnia serviant. R [...]sus, pontifex versus aquilonem aspiciens, quamvis versus orientem seu versus altare si sit magis accommodum respicere possit, tanquam advocatus & pugil cum hoste pugnatu [...]us antiquo, vestibus sacris, quasi armi induitur, juxta Apostolum ut jam dicetur. Primo, sandalia pro ocreis, habet, ne quid maculae vel pulveris affectionum [Page 73] inhereat. Secundo, amitus pro galea caput contegit. Tertio, alba pro lorica totum corpus cooperuit. Quarto, cingulum proarcu, sub-cingulum pro pharetra a [...]mit, & est sub-cingulum illud quod dependet a cingulo quo stola pontificis cum ipso cingulo colligatur. Quinto, stola collum circumdat quasi hastam contra hostem viprans. Sexto, manipulo pro clava utitur. Septimo, casula quasi clipeo tegitur, manus libro pro gladio armatur. De cingulis etiamWhere he gives other mystical reasons for them. 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 diaboli. 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 ipse passionis, prout infra dicetur. Provideat ergo diligenter Episcopus & attendat studiose Sacerdos, ut signum sine significato non ferat, i. ut vestem sine virtute non portet: ne forte similis sit Sepulchro à foris dealbato, intus vero omni spurcicia pleno. Quisquis, n. sacris indumentis ornatur & honestis moribus non induitur quanto venerabilior apparet hominibus, tanto redditur indignior apud Deum: Pontificalem itaque gloriam non jam honor commendat vestium: sed splendor animarum: quoniam & illa quae quondam carnalibus blandiebantur obtutibus ea potius quae in ipsis erant intelligenda poscebant: ut quicquid illa velamina in fulgore auri, in nitore gemmarum & in multimodi operis varletate signabant, hoc jam in moribus actibusque, clarescat: cum & apud veceles reverentiam ipsa significationum species obtineret, & [Page 74] apud nos certiora sint experimenta rerum quam enigmata figurarum, prout haec & alia in Pontificali, ubi agitur de Episcopi consecratione leguntur. Sic itaque munitus 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 orationes & alia recitat, quasi totis viribus cum diabolo pugnat. 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 sequentiae 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 populi quies hoste prostrato insinuetur. Et deinde populus data licentia per ite Missa est, cum gaudio de victoria & pace obteuta ad propria redit. Celebraturus itaque Missam Episcopus aut Presbyter, indumentis suo ordini congruentibus se exornat & vestium cultui actionis quoque conveniant ornamenta, c. di. rationit. Circa quod notandum est quod sex sunt indumenta Sacerdotibus & Episcopis communia, quia & sex sunt in quibus communis Presbyterorum & Episcoporum potestas consistit. Novem vero sunt ornamenta pontificibus specialia, quia & novum sunt in quibus spiritualis Episcoporum potestas consistit. Per hunc Ergo communium & specialium indumentorum numerum, communitas & specialitas potestatum inter Episcopos & Sacerdotes significatur, de quo in parte praecedenti dictum est sub tit. de episcopo. Hoc etenim tam in novo quam in veteri testamento legitur constitutum, ut Pontifices praeter communes vestes [Page 75] 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, sexto die sub hora sexta redemit genus humanum. Senarius ergo numerus perfectus est, quo suo ordine numeratus perficitur. Nam cum unum duo & tres dicuntur, senarius numerus impletur; vel quia in tribus partibus dividitur, i. in sexta tertia & dimedia, vizt. in uno duobus vel tribus. Novenarius etiam spiritualibus convenit, quia novem sunt ordines angelorum qui secundum prophetam 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 Sacerdotes ornari, secundum illud propheticum: Sacerdotes 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 tunica dicetur. Sic ergo noster Pontifex plura quam octo induit vestimenta, quamvis Aaron non nisi octo habuisse legatur, quibus moderna succedunt, quod ideo est quoniam oportet justitiam nostram magis habundare quam Scribarum & Pharisaeorum, ut intrare possumus in regnum 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: vestimentum potius pertinet ad nostrum quam ad Aaron, quia [Page 76] nostris dictum est, euntes in omnes gentes, &c.
Denique praeter praemissas vestes sacris ordinibus & ministris deputatas, est & alia quaedam vestis linea quod superpellicium 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 castitatis designat. Juxta illud, Omni tempore vestimenta, id est opera tua sint candida & munda, propter nomen vero suum carnis mortificationem figurat. Dictum est enim Superpellicium, eo quo antiquitus super tunicas pellicias de pellibus mortuorum animalium factas induebatur, quod adhuc in quibusdam Ecclesiis observatur, representates, qd. Adam post peccatum talibus vestitutus est pelliciis. Tertio, denotat innocentiam, & ideo ante omnes alias vestes sacras saepe induitur, quod divino cultui deputari innocentiam vitae cunctis virtutum actibus super ponere debent. Juxta illud Psal. Innocentes & recti adheserunt mihi. Quarto, propter sui latitudinem congrue charitatem designat. Unde super prophanas & communes vestes induitur ad notandum quod charitas operit multitudinem peccatorum. Quinto, propter 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 crismatibus lineis, quae ponuntur super infantulos baptizatos, 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 tunica 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 aeterna [Page 77] se [...] quod eorum vita patere debet aliis in exemplum, xi. q. iij. non sunt in fi [...]e. Rursus per cappam gloriosa corporum immortalitas intelligitur, unde illam non nisi in majoribus festivitatibus induimus, aspicientes 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 spiritulia sacta nullis animam obturabunt angustii [...]: simbriis etiam subornatur, quia tunc nostrae nihil deerit imperfectioni, sed quod nunc ex parte cognoscimus tunc cognoscemus sicut & cogniti sumus. Quidam au [...]em haeretici garriunt, nusquam reperiti in novo testamento, quod Christus vel Discipuli ejus praemistis vestibus induerentur, 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 revestimus in missam qua caenam ipsam imitamur, & Dominus 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, abhominatio est apud Deum. Error autem iste ex praemissis apertissime confutatur. Legitur quoque Ezech. xlii. & xliv. Cum ingredientur sanctuarium meum & accedant ad mensam meam ut mihi ministrent & custodiant ceremonias meas, vestibus lineis induentur, nec ascendet super eos quicquam laneum. Cum ingredientur atrium exterius ad populum, exuent se vestimentis suis in quibus ministraverant, & non sanctificabant populum in vestimentis suis. Et nota, quod hostiarii, lectores, exorcistae & accoliti vestibus albis utuntur, videlicet Superpelliceo, amicto, & alba, & baltheo, ut Angelos Dei ministros per castitatis mundiciam imitentur, & eis in carne gloriosa effecta spirituali quasi [Page 78] in albis vestibus socientur. Inde est quod potius lineis vestibus utuntur, quia sicut linum multo labore ad candorem perducitur, fic necessa est per multas tribulationes ad Regni gloriam pervenire. In concilio Magon. xi. q. 1. Episcopus Presbyter, statutum est, quod Episcopus in ordinatione sua recipiat orarium baculum & annulum, Presbyter orarium & planetam; Diaconus orarium & Dalmaticam; sub-Diaconus patenam & calicem, & cum degradantur ea perdunt. Et in Concilio Toletano, xciij. di. Diaconus, in conventu statutum est quod Diaconus tempore oblationis tantum, scil. quando legit Evangelium, utatur Alba & Dalmatica. Notandum quoque est quod vestes Evangelici Sacerdotis aliud designant in capite scilicet, in Christo; aliudque figurant in membris, quamquam & caput & membra Sacerdoti [...]nomine nuncupantur: ad caput dicit Psalmigraphus: 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 membris, consequenter secundum quod capiti scilicet Christo conveniunt, prout in quolibet capittulo distinguetur. De ornamentis autem & palleis & vestibus Ecclesiae vel altaris, in prima parte dictum est, ubi agitur de picturis. Porro sex indumenta Sacerdotibus & Episcopis communia sunt haec; amictus, alba, zona, seu cingulum, stola, manipulus, planeta. Novem vero pontificibus specialia sunt haec, caligae, sandalia, succinctorium, tunica, Dalmatica, Chirothecae, mitra, annulus, baculus pastoralis. De quibus omnibus singulatim prosequimur, & etiam de sudario, & de pallio, & de coloribus quibus Ecclesia in Ecclesiasticis utitur indumentis, & de legalibus indumentis sive veteris testamenti.
After which he prosecutes at large in sundry distinct Chapters, the reasons of instituting each of these particular Pontifical, Sacerdotal Vestments, and their mystical [Page 79] tropological significations, with such frantick, ridiculous conceits, and impious pervertings, wrestings of sacred 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 demonstrat. Haec ob speciem candoris mundiciam demonstrat; secundum quod legitur; Omni tempore vestimenta tua sint candida. Fit autem de bisso, vel lino, propter quod scriptum est, bissum sunt sanctificationes sanctorum. Est autem bis [...]us linum egyptiacum. 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, sortitur per gratiam. Sacerdos ergo secundum Apostolum, castiget corpus s [...]um & in servitutem redigat, ne forte cum aliis praedicaverit, ipse reprobus fiat. Habet autem alba capu [...]ium, quod est professio castitatis. Habet etiam linguam, quae significat linguam sacerdotalem quae ligat contumaces & absolvit penitentes. 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 Christus 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 lumbi vestri praecincti. Manicae quoque tam albae quam etiam tunicellae convenienter debent esse strictae, non minus laxae, ut labantur & brachia nudentur, habentes in summitatibus aurifrisia, ad designandum aureos torques, quia brachia nuda beati Martini missam celebrantis miraculose decenter operuerunt, prout [Page 80] in sexta parte sub ejus festo docetur. Per albam etiam qua corpus à sursum usque ad deorsum tegitur, spes quem ex gratia provenit eccelesiae desursum, & ex meritis ecclesiae deorsum figuratur. 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. Porro, 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 & habuit & docuit & tribuit in baptismo; de quo dicit Apostolus; Exuite veterem hominem cum actibus suis, induite novum qui secundum Deum creatus est.
Nam in transfiguratione resplenduit facies ejus sicut sol, & vestimenta ejus facta sunt alba sicut nix, semper enim vestimenta Christi munda fuerunt & candida, quoniam peccatum non fecit, nec inventus est dolor in ore ejus. Haec etiam vestis 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,Arg. 2. 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 Durantus, Archbishop Whitguift, Mr. Hooker, and sundry other Writers argue.
[Page 81] To which I answer,Answer. 1. That White is not alwayes a sign, badge of Purity and Innocency, but oft times of Corruption, Defilement, Guilt, & that in the Scriptures, Priests and Prelates account. As 1. in the Case of Leprosy (the worst,Levit. 13. 38. 44. 45. uncleanest of all Diseases) a white scab, spot, skin, was a sign, symptome, consequent of the plague of Leprosy; whence it is recorded ofLevit 13, & 14▪ Miriam and Numb. 12▪ 10. 2 Kings [...]. 17. 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 Hypocrisie, especially in false Prophets, Priests and Clergymen, against whom Christ himself gives this description, caution, Mat. 7. 15, 16. Beware of false Prophets, who come unto you in Sheeps cloathing (which is commonly Ezech. 27▪ 18. Rev. 1. 24▪ Isay 1. 18. white, as Wool is) but inwardly they are ravenous Wolves, ye shall know them by their fruits; compared with Mat. 23. 2, to 12. Mar. 12. 38, 39, 40. Beware of the Scribes and Pharisees, which love to go in Long-cloathing, (longSee page 12 [...]. 123. white Surplisses, Gownes, Gassocks, Cloakes, as Bishops, Priests, Deacons use to do) which devour widows houses, and for a pretence make long Prayers; But all their works they do to be seen of men: They make broad their Philacteries and enlarge the borders of their Garments: And love the uppermost 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 ApostlesWickliff Di [...] logorum, l. 4▪ c. 16, 17. De Pap [...]. c. 12. John Wickliffe and others applyed to the Popish Prelates and Clergy, their Surplisses and Vestments,Doctrinalis, Tom. 3. Tit. 4. c. 29. 30. 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 within they are full of extortion and excess. Thou blinde Pharisee, cleanse that first within the Cup and Platter, that the outside may be clean also. Wo unto you Scribes and Pharisees, Hypocrites, for ye are like unto whited Sepulchers, which indeed appear White (or beautifull) outward, but are within [Page 82] full of dead mens bones, and of all uncleannesse: Even so ye also (in your long white Surplisses and Priestly Garments) appear righteous unto men, but within ye are full of Hypocrisie and Iniquity. Upon which account Paul stilesActs 23. 3. Annanias a whited Wall. Degradandus indumentis Sacerd [...]talibus, si Sacerdos sit, induitui▪ & sic de reliquis Ordinibus, Pontificale Romanum p. 456, to 462. Fox Acts and Monuments vol. 3. p. 998, 999. 3ly. Popes and Bishops themselves 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 Congregation to their shame, by way, of punishment. Whence the Synods under Galo and Simon the Popes Legats; the Synods of Paris Here, p. 51, 53. forecited; and other Authors usually stile a Surplisse, Supplicium, a Penance or Punishment, because Offendors did Penance in a Surplisse 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,Lib▪ 1. Advers. Jovinianum. and Caelius Rhodiginus out of him, censure the wearing of white Garments by Monks, Antiqu. Lect. l. 5. c. 13. p. 220. 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 themselves from,Pontificale Romanum p. 13. but advance themselves above Lay Christians; as appears by this Prayer in the Roman Pontifical, when they put on their Surplisses, and Priests Vestments at their ordination, as Clerks, Omnipotens sempiterne Deus, propitiare peccatis nostris, & ab omni servitute saecularis habitus hos famulos tuos emunda, ut dum ignominiam saecularis habitus deponunt, tua semper in aevum gratia perfruantur, &c. And these words of the Archbishop to the King at the time of his Coronation, when he placeth him in his Throne,My Signal Loyalty and Devotion of Gods true Saints, &c. to their Soveraigns, Part 2. p. 287, 179, 190, 231. Stand and hold fast from henceforth that Place, whereof hitherto thou hast been heir by the succession of thy Forefathers, being now delivered unto thee by the [Page 83] Authority of Almighty God, and all the Bishops and Servants 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. Finally if white Garments be a token of Innocency, purity, then Porters, Carters, Groomes, Virgins and Country Lasses, who usually go clad in White Frockes, Wastcoats, Garments all the day, week, year long, should be more holy, innocent, pure than Bishops, Priests, Deacons, who wear them only for 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.Genialium Dierum, l. 3 c. 7. Alexander ab Alexandro, De Moribus Gentium. Bremus andRomanae quaestiones. others record, that the Grecians, Spartians, Argivi, Syracusians used to put on Albas vestes white Garments, when they mourned for their deceased Friends and Kings, in which they followed their Corps to their Graves, involved usually in white Winding sheets and Cere-cloathes; Plutarch, andProblematus, Locus, 120. de Vestitu. Aretius out of him informs us, That the Roman Matrons, mourned in white Garments. InPurchas Pilgrimage, l. 1. 4. cap. 19. China at this day the Nobles and better sort of Women use to mourn in White array; The better sort ofSands Europae Speculum, Purchas Pilgrimage, l. 3. c. 12. Turks use to mourn in White; and in Japan White is a Funeral colour, Black a Festival. Yea,Lins [...]h [...]t, l. 1. c. 22 Purchas Pilgrimage, l. 5. c 15. p. 667. at this Day theBenedicti Are [...]i. Problemata L [...]us 120. p. 36 [...] [...], Antiqu. [...]onviv. l. 2. c. 26. Queens of France after their Husband Kings decease wear White Garments during their Widow-hood, in token of Grief and Retiredness: and in many places of England when any Maids dye before mariage, other Virgins use to accompany their Hearse to their Graves in white Wastcoats, Gloves, Ribonds; Therefore white Garments cannot be of themselves, a badge of Joy, Chearfullnesse, Triumph, for then white Winding-sheets should be, wherein we all inter dead Corps.
[Page 84] 3ly. White Garments are no peculiar badge of Evangelical Bishops or Ministers of the Gospel, and that only in Divine administrations; For as I never read that Christ or his Apostles, or the primitive Evangelical Bishops, Ministers, Deacons, or for above 350. years after Christ used any such Vestments, Surplisses, Rochets in Divine administratious, which doubtlesse they would have done had they deemed them necessary, decent or expedient; so on the contrary, I read, 1. That the Strabo, Solinus, Pomponius Mela, Alexder ab Alexandro Gen. Dierum l. 5. c. 18. f. 291. & Boemus De Moribus Gentium. Tapyrae, Bactriani, Iberi, and other barbarous Nations about Hyrcania, compell their Women to wear and walk abroad Albis Tunicis in White Coats, and short cut hair; when as the Men only wear Black Vestments, and let their Hair grow long. 2. That the Romans in their Circentian Playes had 4. Factions, clad in 4. several sorts of coloured Garments,Alexander ab Alexandro Gen. Dicrum [...] l. 5. c. 8. f. 263. lib. 6. [...]. 1 [...] f. 664. (just like the Popish Priests and Prelates) according to the four seasons of the year; to wit, in Green-coloured Garments, dedicated to the Spring: in Rose-coloured Vestments, devoted to the Harvest: in Violet-coloured, consecrated to Winter: Antiqu [...]ect. l. 14. c. 16. and in White Garments, dedicated to Autumn, when men (as well as fruits and leaves) usually drop into their Graves. And that the Romans used to resort to, and behold their Playes, Toga Candida in a white Gown or Surplisse, which was no act of Religion, but Pastime. 3ly. That those who stood for any elective Offices among the Romans were usually clad in white Garments, from whence they were stiled Candidati, as Caelius Rhodiginus proves at large out ofHist. Rom l 4. Titus Livius, Problemata. Plutarch, Hist. Naturalis. l. 8. Pliny, Digestorum. l. 1. De Officio Quaestoris. Ʋlpian, Juvenal and others; which Candidates Alexander ab Alexandro Gen. Dierum, l. 3. c. 17. f. 153. Paulus Aemilius Consul legem tulit ad populum, 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 precio 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. 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, [Page 85] Citizens, Burgesses now use to bribe their Electors before and at every Parliamentary election, with Gifts, Feasts, and drunken entertainments, for which they deserve expulsion out of the House of Commons, far better than Cooks 4. Institutes. p. 23. Thomas Long, who in the Parliament of 8. Elizabeth was expelled the Commons House, upon examination of his Case, only for giving the Maior of Westbury (in Wiltshire) 4. l. to be elected a Burgesse to serve in that Parliament for this his corrupt dealing (which was to poyson the very Fountain it self;) and the Maior fined and imprisoned; whereas some now spend one, two, or three thousand pounds a piece in Countries to be elected Knights: and others one, two, three, four or five hundred pounds a piece or more to be chosen Citizens and Burgesses for the last, & this approaching Parliament, in Bribes, wine, ale, beer, tobacco, feasts, and drunken entertainments, (which will hardly produce a sober Parliament, and for which the Elements now mourn, yea drop down showers of Wrath upon us) for which bribery they well deserve to be cast out of the Parliament-house,Alexander ab Alexandro, Gen. Dierum, l. 3. c. 17. Quoties contrae ambitum istorum qui appetunt Majes [...]iatus pluribus lebus à Romanis obvium item fit. and fined treble the value of their Bribes and Expences, to his Majesty; since the Pagan Romans were so just as by the Law of C. Petilius Tribune of the people, to impose a fine and penalty of ambition upon Q. Coponius, quod vini amphoram ei cujus suffragio magistratum petebat, dono dederat. And if his giving but a Quart or Pottle of Wine was reputed a Bribe deserving punishment, what do they demerit who give whole Tuns, Buts of Wine, and many Barrels of Ale, Beer to their Electors for their Voyces? Yea those Mercinaries who thus unworthily sell their Voyces, deserve to be for ever disabled to have any voyce in future Elections; and this Roman Law is now fit to be enacted among us, Ʋt in petendis honoribus, candidati sine toga ad Comitia descenderent, ne pecuniis in sinu reconditis tribuum suffragia mercarentur. 4ly. That the idolatrous 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. Priests of Isis amongst the Aegyptians, when they sacrificed to this Idoll, did shave their Crowns, and wear white Surplisses, Garments, (just as the Popish Priests do now) above a 1000. [Page 86] years before Christians took up this fashion; and theAlexander, ab Alex. Gen. Dierum▪ l. 6. c. 19. f. 364. Roman Matrons in the Feast of their Goddesse Ceres, did annually sacrifice to her, veste candida, in a white Garment, ut tunc Diis gratum esse censerent, si à laetis, nec à funere pollutis celebraretur. 5ly. That theBochellus Decret. Eccles. Gal. l. 5. Tit. 2. c. 3▪ p. 702, 706. Seldens Titles of Honour, part [...] c. 8. p. 222. four Monks of St. Denis Abbey in France, who carry the Canopy over the viol of Holy Oyl (pretended to be sent from Heaven) at the French Kings Coronation, albis induti, are arrayed in white Surplisses and Rochets, though not in holy Orders. 6ly. That our Bishops themselves, and the Abbot formerly, but now the Dean of Westminster, at our Kings Coronation, stripping off his ordinary Apparel, put on him aMy signal Loyalty and Devotion of Gods true Saints and pious Christians to their Soveraigns, part 2. p. 131, 237, 242, 244, 253, 255, 391▪ Tho. Walsingham, Hist. Angl. p. 295, 296. Collobium, Dalmatica, or close Pall, linnen Gloves and Sandals, immediately after his consecrating, as they use to do on Bishops and Priests, of whose holy Vestments, these are parcel. Either therefore they must acknowledge our Kings to be Bishops and Priests as well as themselves, or disclaim these Vestments as proper or peculiar to Bishops, Priest and Clergy-men.
4ly. Admit white Garments, Rochets, Surplisses a Badge of Innocency, Purity, Holynesse, as is pretended, and therefore fit to be worn in time of Divine service and Sacraments by Bishops, Priest, Deacons, and other Ecclesiastical Persons; Then it will certainly follow from hence.
1. That all Christians whatsoever ought to wear white Surplisses, Rochets, Albees, as well as Popes, Archbishops, Metropolitans, Bishops, Arch-Deacons, Deans, Prebends, Priests, Ministers, Deacons, and other Church-men. 1. Because they are all equally purified, washed from their sins externally by Baptisme, and internally by the blood of Jesus Christ, yea justified, sanctified, and made holy without spot or blemish; as well as any Prelates, Priests or Clergy-men whatsoever, Eph. 5. 25, 26, 27. Rev. 1. 5, 6. c. 7. 14. 1 John 1. 9. c 2▪ 1, 2. 1 Cor. 6. 11. Tit. 3. 5▪ Hebr. 10. 22. Psalm. 51. 7. Isay 1. 18. 2ly. Because they are all commanded to be pure, holy, blameless, undefiled in all manner of conversation, and godlynesse, even as [Page 87] God is holy, as well as Clergy-men. Upon which account they are usually stiled Saints, holy men, holy brethren; and redeemed by Christ for his very end, that they should walk before and serve him in holyness and righteousness all the daies of their lives, 1 Pet. 1. 15, 16. Rom. 11. 49. c. 19. 2. c. 20. 7. 2 Pet. 3. 11. Eph. 5. 25, 26. Col. 3. 10, 11, 16, 17. 1 Thes. 5. 16, 23, 27. Hebr. 3. 1. Rev. 1. 5, 6. c. 3▪ 18. c. 7. 14. Lu. 1. 74, 75. Tit. 2. 12, 14. Rom. 1. 7. c. 6. 1. 4, &c. c. 8. 10, 11, 29, 30. Ephes. 4. 24. c. 1. 4. Phil. 1. 1. Philem. 5. 7. 2 Cor. 1. 1. c. 13. 13. Col. 1. 2, 4, 12, 26. Rev. 15. 3. c. 19. 8. Psal. 34▪ 1. Psal. 62. 8. Psal. 106. 3. 1 Tim. 2. 8. 3ly. Because they are all equally a chosen generation, a royal Priesthood, a holy Nation, a peculiar people, yea made Kings and Priests to God the Father by Jesus Christ, as much as Prelates and Clergy men, 1 Pet. 2. 9, 10. Rev. 1. 5, 6. c. 9. 10. c. 20. 6. Exod. 19. 6. 4ly. Because God is no respecter of Persons, (especially in his immediate worship, service) but in every Nation he that feareth God, and worketh righteousness is equally accepted of him, Acts 10. 34, 35. 1 Pet. 1. 17. Ephes. 1. 6. 5ly. Because all the Saints and redeemed of Christ, have equally washed their garments, and made them white in the blood of the Lamb, and are arrayed in Spiritual (not Corporal) white garments, as well as Prelates and Priests, Rev. 3. 4, 5, 18. c. 6. 11. c. 7. 9, 13, 14. c. 19. 8. Therefore if necessary, decent expedient in Gods Divine service, all Lay Saints should wear them as well as Bishops or Clergy-men.
2ly. Then it will necessarily follow, that not only Prelates and other Clergy-men, but likewise all Christians should wear Rochets, Surplisses, and white Vestments at all times, as well as in time of Divine Service, of Sacraments administrations; especially in all their private Prayers, Devotions in their Closets, Houses, Families, (where Bishops, Priests, Deacons themselves use not to wear them) and in all places as well as in Cathedrals, Churches, Chapels, since they ought to be alwaies holy, innocent, undefiled, white, pure in all their actions, conversations, showing as lights of the world in the midst of a polluted [Page 88] 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 [...]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. an antient custom in the Primitive Church (long before Bishops, Priests or Deacons wore white Rochets, Surplisses, and linnen Vestments) beginning before 300. years after Christ, and continuing near 1400. years space, or more, in most Christian Churches, to put on long white Robes, Surplisses, Garments, on all such Christians as were baptized, immediately after their Baptisme, in testimony of their Purification and washing from their sinnes in their Baptism, by the blood of Jesus Christ. Hence Lactantius flourishing about 300. years after Christ, in his Book De Resurrectione Christi, hath this elegant expression,
This custom of apparelling Baptized Persons in white Robes and Garments, is likewise attested by Gregory Nazianzen Oratio 3. Ambrose De Sacramentis, l. 3. c. 1. and De his qui initiantur, c. 7, 8. within 370. years after Christ, and not long after by Olympidorus in Eccles. c. 9. Gregorius Turonensis, Hist. l. 9. c. 4. and our Venerable Beda, Hist. Ecclesiastica Gentis Anglorum, l. 2. c. 14. where relating the History of our King Edwins and his Peoples conversation to the Christian Faith, and baptizing by Paulinus, Anno Christi 627. and of his Sons soon after, addes quorum primi Albati adhuc (that is, whiles clad in white Garments after their Baptisme) erepti sunt de hac vitae. Abbot Alchuvinus Scholar to Beda, and Tutor to Charles the Great, describing the forms and Ceremonies of Baptisme about the year of Christ 800. [Page 89] De Divints Officiis c. 19. De Sabbato sancto Virgil. Paschae Operum Col. 1062. records, that the person baptized, after his baptisme, elevatur de fonte, ut per Gratiam surgat ad vitam. Deinde Albis induitur Vestimentis propter Gratiam regenerationis, et castitatem vitae, et Angelici splendoris decorem. Tunc sacro crismate caput perungitur & mystico tegitur velamine, ut intelligat se Diadema Regni & Sacerdotis dignitatem 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 account ought not to advance themselves above, or distinguish themselves from other baptized Lay-Christians. De Institutione Clericorum. l. 1. c. 29. Rabanus Maurus, flourishing about 840. years after Christ, writing of the Formes and Ceremonies of Baptism, relates that after Baptism, a white Garment was delivered to every Person baptised. Post baptismum traditur Christiano Candida vestis, quae signat innocentiam & puritatem Chrstianam, quam post ablutas veteres maculas statio santae, conversationis immaculatam servare debet ad praesentandam ante tribunal Christi. Cujus verò renati Albis induuntur vestibus, ad mysterium resurgentis Ecclesiae futurum. Ʋtuntur vestibus albis, ut quorum primae Nativitatis infantiam vetusti erroris pannus suscaverat, habitus secundae regenerationis gloriae praeferat indumentum. The continuance of this custom in After-ages is attested by Vincentius Beluacensis, spec. Hist. l. 23. c. 145. Enfordiensis, c. 66. Aponius, l. 6. in Cantica Caut. the Century Writers, Cent. 8, 9, 10, 11, 12, 13. c. 6. Tit. De Ritibus circa Baptismum, and to name no more, by our Thomas Waldensis, about the year of Christ 1420. Doctrinalis Tom. 3. Tit. 5. cap. 52. sect. 1, 2. De veste candida quam accipit baptizatus, which he largely descants upon as a badge, of their Purification, innocency, washing away their sins, and making them as white as Snow, and putting on the Lord Jesus Christ, citing Rom. 12. Ezech. 16. Psal. 50. Exod. 24▪ Heb. 3. Mat. 12. Isaiah 1. Cant. 1. (all produced by him and other Papists, for Bishops and Priests, white [Page 90] Rochets, Albees, Surplisses.) Dionysius Areopagita, Origen, Ambrose and Rabanus, to justifie this custom, from whence the Lords day, Easter week, and the Feast of Pentecost, on which Christians heretofore were usually baptized, and then clad in White Garments, were stiled Dominica et feria in albis, and by our English Calanders, Nation till this day, called White-sunday, and White-sontide, 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 LearnedGul. [...] 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. George Cassander. If then this antient custom of Clothing all baptized Persons in white Robes, Rochets, Surplisses, so long continued in the Churches of Christ, before any such Vestments wore by Bishops, Priests, Deacons, grounded on the self-same Texts, reasons, and some better grounds than Bishops, Priests, or Deacons wearing these Garments, he now totally laid aside, (through the Pride, Usurpation of Popes, Prelates, Clergy-men, who appropriate them only to themselves by way of distinction from other Christians) without any scandal or prejudice to Religion; then à fortiori Bishops, Priests, Deacons 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 virtues, 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 [Page 91] 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, Handkerchiefs, 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 Sacraments; 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 Bishop, 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, purity, 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 incentives to purity, innocency, chastity; rather than all other white ordinary Vestments, Utensils, Meats, Creatures: or why Archbishops, Bishops, Priests, Deacons, and Clergy-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 rendered to satisfie any reasonable mans judgement, or conscience.
[Page 92] 7ly. If White be a badge of Innocency, Holynesse, chastity, purity, as is pretended, then why should not Archbishops, Bishops, Priests, Deacons, and all Cathedral-men wear white Hats, Caps, Gownes, Cassocks, Girdles, Doublets, Breeches, Stockings, Shooes, (but only black, red or russet Vestments as sundryB [...]chellus De [...]ret Eccles. Gal. l. 6. c. 17. Johannis de Aton. Const [...]t Provincialium, fol. 129, 131, 135. Lyndewood Provincial l. 3. c. 11▪ De vita & honestate Cleric. Canon 6. 1603. Can. 74. 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 Surplisses, 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 aMr. Iohn [...]adger [...] [...] of the [...]er Temple who [...] pratling Girle of seven years old demanded 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 Bishop 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 unordained Singing-men, Parish Clerks, Choristers, Scholars in our Universities, should be commanded, as now, but prohibited to wear Surplisses in the Church. 2ly. Bishops and Ministers respective Consecrations, Ordinations, presentations, inductions, installments to their Bishopricks, & Benefices, perception of their Rents, profits, tythes, and their constant preaching, praying, officiating, baptizing, administring the Lords Supper, and diligent [Page 93] exercising of their Ministry in the Church, are sufficient of themselves without any Rochet or Surplisse, to difference them from the people, As 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. good trees are best known by their fruits, not leaves: so are good, pious, holy Bishops, and Ministers of the Gospel, best known and distinguished from the Laity by their good fruits, by their diligent discharge of their Duties, Functions; their exemplary, transcendent Piety, Charity, Humility, Heavenly-mindednesse, and by renouncing the Pomps, vanities, riches, honors of this present world, and all the sinfull lusts of the flesh, according to their Baptismal vow, even as Pope Coelestine the 1. asserted long since in his Epistle to the French Bishop, cited in the Title page. The Spelmarni Concil. p. 293, 294, 259, 246, 264. Council of Calchuth under our King Alswoold, Anno 787. cap. 3. prescribes 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 Excerptions 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 secularibus negotiis, plusquam D [...]i servisiis (quod absit, as most have done) subditi existant, sed maxime curam animarum habeant, ut secundum Apostolum, populum Dei suis exemplis benè corrigant, & sanae quoque Doctrinae Sermonibus instruant; bonis utique moribus, abstinentiae virtutibus, justitiae operibus, doctrinae studiis adornati. Yea the Su [...]ius Concil. Tom. 3. p. 278, 279. 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, & scrutentur mysteria verborum Dei, quibus in Eccles [...]is Doctrinae fulgore splendeant, & verborum Dei alimentis animas sibi subditas saciare non cessent. Ʋt ea quae legendo persecutantur, opere compleantMat. 4. 17. Psal. 102. Rom. 2. 1▪ Cor. 14. juxta illud, caepit Jesus facere & docere. Et memoria ferentibus mandatum ejus, ut faciant ea. Et quia non auditores legis sed factores ejus justificabuntur [Page 94] Et ut Regnum Dei non est in sermone sed opere, sint subditis norma vivendi, ità videlicet, ut & verbis & exemplis populo ad aeternam patriam pergenti ducatum praebent; Ʋt vita eorum & doctrina nequaquam discordent, sed quod dicunt, faciant, & quae faciunt docere studeant, et Praedicatione assidua plebem admoneant, & falce justitiae à credentium mentibus vitiorum spinas eradicent, & verbi Dei semine agros mentis eorum ad faecunditatem perducant. 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,2 Tim. 2. juxtà illud quod ait Scriptura; Nemo militans Deo implicat se negociis secularibus, ut ei placeat cui se probavit. The Surius Concil. Tom. 3. p. 864. Bishops in the Council of Paris under Lewis and Lotharius, Anno 829. unanimously decreed. Statuimus pari voto, parique consensu, ut unusquisque nostrum dictis & exemplis, plebes parochiae suae attentius ad meliora incitens, studeat, easque ut se à malis cohibeant, &c. solicitè admoneant, cum itaque praedicatores sine cessatione populo Dei praedicare necesse sit, juxta illudIsay. 58. Isaiae. Clama, necesses, quasi tuba exalta vocem tuam, & annuncia populo meo scelera eorum, &c. tum maximè) id facere necesse est, quando iram Domini contra populum Dei, meritis exigentibus, grassari perspexerint. Juxta illud quod Dominus per Ezechielem Prophetam loquitur, Ezech. 3. 17. &c. & c. 33. 7, 8, &c. Which is seconded by many other Bochel. Decr. Eccl. Gal. l. 5. Tit. 18, De Archiepiscopis & Episcopis & l. 1. Tit. 3. De Praedicat [...]ae & expositione Verbi Dei. Councills in and after that age. Hence Spelmanni Council. p. 416. Odo Archbishop of Canterbury in his Constitutions about the year 943. cap. 3. De Officio Episcopi, admonished all Bishops and Presbyters, Quatenus cum honestate & modestia, bonis exemplis in sanctae religionis pietate praedicent, & populum Dei Doctrina sua erudiant & informent, ut suas Parochias omni anno cum omni vigslantia praedicando verbum Dei circumeant: Absque ullo timore vel adulatione cum omni fiducia verbum Dei praedicare, Regi, Principibus populi sui, omnibus dignitatibus, & nunquam veritatem subter fugere. Upon which considerations our famous Martyr * John Purny preached at Bristow, An. 1392. Quod quilibet [Page 95] Sacerdos magis debet demittere Matutinas, Missam & Vesperas, & caeteras horas Canonicas quam praedicationem verbi Dei, eo quod solum traditione humana ordinantur; and Nicholas de Hereford then publickly taught, Nullas est verè Praelatus, nec habilis ad Praelaciam nisi sit doctor et praedicator, which positions our un-preaching and rare-preaching Prelates then deemed Heretical, though the very doctrine of St. Paul, 1 Tim. 3. 2. 2 Tim. 4. 1, 2, 4, 5. Acts 20. 28. The discharge of these their Episcopal and Sacerdotal duties, would more adorn and demonstrate them to be Bishops and Ministers [...], then all their Episcopal or Sacerdotal Vestments, wherewith they now load and make themselves more unable to discharge these duties. I shall close up this particular with the words of our famous John Wicliff, Dialogorum l. 4. c. 17. De avaritia Cleri. f. 128. Sic intelligunt aliqui dictum Christi, Mat. 10. Nihil tuleritis in via, ne peram, &c. Non enim debent viri Apostoloci tardari cum alique temporali, quod vel eorum affectionem, vel occupationem, quo ad suum Officium impediret. Nuda autem & moderata habitio per vergam gestam in manibus potest intelligi. Ʋnde sicut oneratus multiplici vestimento est saepè per hoc indispositus ad iter: sic (Episcopus & Sacerdos) oneratus temporalibus est saepè indispositus ad prodessendum Ecclesiae: Et ad istum sensum dixit Christus ubi supra, neque duas tunicas habeatis, & ista lex Christi est fundata in lege Naturae cum qua nemo poterit dispensare: Therefore no Popes no Bishops can dispence therewith, much lesse Decree against it.
9ly. For the objected Text of Eccles. 9. 8. Let thy Garments be alwaies white: if taken only in aSee here, P. 75, 76. mistical sence for purity of life, chastity, innocency, or justification by the blood, robes of the righteousnesse of Jesus Christ, as some expound the place, it is nothing to the purpose; If literally interpreted, it quite subverts the Objectors. For 1. It is universal, extending equally to all Lay-men and Clergy-men, not confined to Bishops, Priests, Deacons, and Ecclesiastical persons alone, [Page 96] to whom white Rochets and Surplisses are appropriated. 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 Sacraments; to which times and places alone the wearing of Rochets, Surplisses, principally confined by Popish Councils, and our Bishops Canons, against the words of this Text. 3ly. This Text no wayes relates to Common prayers, Divine service or Sacraments in the Church, or to Bishops, Priests, Deacons; (not then in use) but to mens See Gulielm. Stuckius, Antiqu. Conviv. l. 2. c. 26. Here, p. 114. 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 Clergymen, their Rochets and Surplisses, is a most grosse abuse, and perversion of this Text, and theSee Bochellus Decret. Eccles. Gal. l. 6. Tit. 13, 14. Claudius Espensaeus in Tit 2. & de continentia, lib. John Bales Acts of English Votaries, Bishop Halls honour of the maried Clergy. Popish Canons prohibiting the marriage of Priests, prescribing the wearing of black Gowns, Cassocks, by Bishops, Priests, Deacons, (if ever intended in this Text) are diametrically repugnant thereunto. 4. The words are in the Plural Number, Let thy Garments be alwayes white; Therefore Bishops, Priests, Deacons should alwayes wear white Hats, Gownes, Dublets, Stockings, Shooes, as well as white Rochets, Surplisses; yea wear their Rochets, Surplisses alwayes as they do their Shirts; not wear Black Goats, Gowns, Cassocks, Dublets, Hose at any time, and their Rochets, Surplisses only in the Church, as theirSee Bochellus l. [...]. Tit. 17. Councils and Canons prescribe, point-blank against this Text, under severe penalties. 4ly. The Roman Missals, Pontificals, and Gulielmus [Page 97] Durantus prescribe the wearing of other coloured Garments, even in time of Masse, Divine service, and Sacraments, beside White, and the laying aside of White Garments in the Church it self on sundry Festivalls and dayes of publick worship. As namely blacke Vestments, (not white Rochets or Surplisses) all the Passion week before Easter, on dayes of Affliction, and Abstinence for sinne, in Rogations, in Masses or Processions for the Dead, from Advent till the Vigills of the Nativity, and on the Feasts of Innocents; on which Day some used to weare Blacke, others Red; upon sundry other Lords dayes and Feasts they prescribe Bishops and Priests to wear Red, on other daies Green or Violet vestments, and White only on other Sundayes, Festivals, in the Celebration of Divine service and Administration of Sacraments; whence they style White, Red, Black, Green, theQuatuor sunt principales colores quibus secundum proprietates dierum, sacr [...]s vestes Ecclesia distinguit; albus, niger & violdis, &c. Durantus Rat. Divin. l. 3. four Principal colours used by the Church; to which they reduce these five other Colours, used likewise in the Roman Church, viz. Scarlet, Silken, Violet, Saffron, Rose-colour, producing several Texts of Scripture (miserably wrested by them) for to prove the use of all these respective Colours in the time of Gods publick worship, as well as the use of White, seconded with sundry mystical Reasons and significations, which those who please to make themselves merry with, may read at large in Durantus, l. 3. De quatuor coloribus quibus Ecclesia in Ecclesiasti [...]is utitur indumentis: Now this objected Text, Let thy Garments be alwayes White, routs all these Romish regiments of Black-coats, Red-coats, Green-coats, Blew-coates, Yellow-coats, Scarlet-coats, Silken-coats, Rose-coats, at once, and White-coats too, as appropriated onely to Churches, Divine service, Sacraments, Bishops and Ecclesiastical Persons. Therefore they must henceforth either renounce this their objected Text, or all these their sacred Vestments and foreceited Robes, to which they are so much devoted.
The third Scripture Argument for the necessary use of white Rochets, Surplisses in Divine service and Sacraments [Page 98] administration, is from Dan. 7. I beheld till the thrones were cast down, and the Antient of dayes did sit; WHOSE GARMENT WAS WHITE AS SNOW, and the hair of his head like the pure wool, &c. compared with Mat. 17. 2. Mark 9. 3. Luke 9. 3. Jesus taketh Peter, James and John and bringeth them into a high mountain apart, and was transfigured before them, and his face did shine as the sunne, and his Garment was WHITE as the light: (so Matthew) And his rayment became shining, exceeding WHITE as snow, so as no Fuller on earth can white them; so Mark records it: Ergo, Bishops, Priests, Deacons must wear white Rochets and Surplisses in time of Divine service and Sacraments in all Churches, Chapels, is but a ridiculous Non sequitur.
For First, That Text in Daniel relates onely to Christ sitting on the Throne as a Judge, at the end of the world, not officiating as a Priest in the Church. Ergo, all Judges must wear white Robes, Surplisses when they sit on judgement, is a better inference thence, than that Bishops, Priests, Deacons must wear them when they mininister in the Church. Secondly, His hair was white as wool, as well as his garment, therefore they should all have white Hair or Periwigs, as well as white Rochets and Surplisses, when they celebrate Divine service or Sacraments. Thirdly, OurSee here. p▪ 40, 41. Saviours Transfiguration was miraculous, not ordinary; but once, not weekly; in a high mountain apart, not within a Temple, Synagogue, Church, Cathedral, before three onely of his Disciples, not the whole congregation or multitude: and his ordinary wearing garments miraculously became white and shining as the light, not as linnen; and so exceeding white as no Fuller on earth can white them, and that onely during this transfiguration, not afterwards. Therefore this miraculous President gives not the least shadow of warrant or president for Bishops, Priests, Deacons ordinary wearing white Rochets or Surplisses when they read Common-prayer, or administer Sacraments in Churches; And they might, like Christ, forbear [Page 99] such white garments, till by miracles their faces become shining as the Sun, and their black, ordinary wearing garments become as white and shining as his. Fourthly, Our Saviour never put on a white Garment, Robe or Rochet whiles he publickly prayed, preached upon earth; nor yet when he was thus transfigured in the mount, nor did Peter, James or John, who were present at, and witnesses to his transfiguration, nor any other of his Apostles we read of, wear any white Rochets, Surplisses, or linnen vestments when they preached or celebrated the Lords Supper, or Baptisme in imitation of our Saviour white shining Garments, neither were they or their garments thus transfigured or made white when present at Christs transfiguration, or afterward. Therefore Bishops, Priests, Prelates upon all these accounts, should henceforth lay aside these vestments, since Christ himself and his Apostles never used them; and no longer wrest our Saviours miraculous transfiguration, and these sacred Texts, beyond all bounds of reason, modesty, Christianity, to maintain their own Popish superstitious inventions, and abuse the ignorant vulgar with such grosse delusions, which all judicious sober Christians must either abominate or deride.
The fourth plea insisted on for Bishops Rochets, and Priests white Surplisses in time of Divine service and Sacraments, is that of Matth. 28. 3. and Mark 16. 5. At the time of Christs resurrection, an Angel of the Lord descended from heaven, rolled back the stone from the Sepulchre and sate upon it: His countenance was like lightning, and his rayment WHITE as snow. And his Disciples saw a young man (to wit this Angel in a young mans shape) sitting on the right hand of Christs sepulchre, cloathed in a long WHITE garment: who said unto them, be not afraid, for ye seek Jesus of Nazareth which was crucified: he is risen, he is not here: Ergo, Bishops, Priests, Deacons must weare white Rochets or Surplisses in Divine administrations.
I answer, First, That the Person thus clad in a long white garment, was an Angel of the Lord descending from [Page 100] Heaven, not a Bishop, Priest, Deacon or Minister. Secondly, His long white Garment was no Rochet nor Surplisse. Thirdly, He wore it not at all in any Temple, Church or Synagogue, but once at or in our Saviours Sepulchre. And that but once, at his miraculous resurrection, not constantly or ordinarily: Fifthly, To roll away the stone, and instruct Christs Disciples of his resurrection, not to say Mass, preach, or read Common Prayer, or administer the Lords Supper. Sixthly, The Disciples who saw him thus clad never imitated his white garments while they lived, much less should Bishops and Priest (who never saw him) after their decease, without warrant from Christ, the Angel or Disciples. The self same Answer serves to the Objection from Acts 1. 10▪ where two Angels in the shape of men stood by the Disciples in WHITE apparel, whiles they behold Christs ascention into heaven, and spake the words there recorded to them: which Waldensis, Durantus and others impertinently alleadge, for the use of long white Surplisses, vestments, or Rochets of Bishops and Priests in the Church.
5. The Fifth Text produced is that of Rev. 3. 4. Thou hast a few names in Sardis, which have not defiled their garments, and they shall walk with me in WHITE for they are worthy. Ergo, Bishops must wear white Rochets and Surplisses in time of Masse and Divine Service: Acute Logick, worthy of laughter rather then reply.
For 1. These few persons in Sardis were neither Bishops nor Priests; these words being not spoken to nor of the Angel of the Church of Sardis; (whom our Bishops and Prelatists will needs have to be the sole Bishop of that 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 undefiled, must wear Rochets and Surplices, not temporizing Bishops or Priests. 3. They are promised, hereafter to walk in white with Christ in heaven, and that by way of reward, witnesse ver. 5. He that overcommeth the SAME SHALL [Page 101] BE CLOATHED IN WHITE RAYMENT, and I will not blot his name out of the book of life, but I will confesse his name before my Father and his Angels; not commanded to say Masse, or Common-Prayer in the Church on earth by way of duty, ministry or distinction from other Saints. 3. The white garments here meant, are only the robes of eternal glory in heaven; not white Rochets, lawn sleeves, or material Surplisses, as the abusers of this Text pretend and must acknowledge.
6. The sixth Text produced for Surplisses and Rochets is Rev. 4. 4. And round about the throne, were twenty four seats, and upon the Seats I saw twenty four elders sitting CLOATHED IN WHITE RAYMENT, and they had on their heads crowns of gold. Ergo, Bishops must wear white Rochets, Miters of gold, and Priests white Surplisses.
The sequel is denyed. 1. Because there is no Bishop but only Elders mentioned in the Text. 2. These Elders are but twenty four, and they only had white rayment. 3. They sate in heaven upon Thrones in their white robes, not in any Church or Cathedral on earth. 4. They sate constantly in those white vestments, and never did put them off. 5. They had no other rayment on them but these white robes: Therefore all Bishops and Priests, if they will be like these Elders, and pursue these presidents, must wear no black doublets, cassocks, gowns, cloaks, Wastcoats, but only white Rochets, Surplisses as they did. 6. They sate in them upon Thrones, and had all crowns of gold upon their heads: If this then be a president for our lordly royal Prelates, and Clergyes punctual imitation, they must all sit upon thrones with golden crowns on their heads, like Kings, as well as with white Rochets, Surplisses on their backs like Prelates and Priests; which I presume they yet dare not do, and his Majesty with his Nobility will not now suffer, should their pride and ambition prompt them to it.
7. The seventh president insisted on is, Rev. 6. 9, 10, 11. Where St. John saw under the Altar, the souls of them [Page 102] that were slain for the word of God, and for the testimony which they held, &c. and WHITE ROBES were given to every one of them.
If any consequences can be hence deduced, they are only these. 1. That those Saints and Laymen, who suffer martyrdom for the word and testimony of God on earth, shall have white robes, not of fine linnen, but of eternal glory, given them by God for a reward in Heaven. Not that Bishops and Priests alone, which were never slain nor martyred for Christ, and none else but they must now wear white Rochets and Surplisses, on earth.
2. These Souls lay interred, crying to God from under the Altar, to avenge their blood on them that dwell on the earth. therefore they are no presidents or warrant for Bishops or Priests to wear Surplisses or white Rochets when they officiate at or upon their new erected Altars, and dispence Christs Body and blood sacramentally to their people, in their Cathedrals and Parish Churches. 3. These white robes were not material ones, made of [...]awn or linnen by semstresses, nor bought with money; but spiritual and heavenly, made, and freely given unto them by God himself: therefore Bishops and Priests who contend for material Rochets and Surplisses from this Text; must now quite renounce them, and produce some better proof.
8. This they presume to do in the eighth place, from Rev. 7. 9, 13, 14. cha. 15. 6. and cha. 19. 14. which I shall couple together to make the proof more strong. After this I beheld and a great multitude which no man could number of all Nations, and kindreds, and people, and tongues stood before the throne, and before the lamb, CLOATHED WITH WHITE ROBES, and palms in their hands. And cryed with a loud voice, Salvation to our God which sitteth upon the throne, and unto the Lamb, &c. And one of the Elders answered saying unto me, what are these WHICH ARE ARRAYED IN WHITE ROBES? and whence came they? And I said unto him, Sir, thou [Page 103] knowest: and he said unto me, these are they which came out of great tribulation, and HAVE WASHED THEIR ROBES, and MADE THEM WHITE IN THE BLOOD OF THE LAMB; Therefore are they before the throne of God, and serve him day and night in his Temple, &c. And the seven Angells came out of the Temple, having the seven plagues, CLOATHED IN WHITE, and having their breasts girded with golden girdles. And I saw heaven opened, and behold a white horse, and he that sate upon him was cloathed in a vesture dipt in blood, and his name is called, the Word of God. And the Armies which were in heaven followed him upon white horses, CLOATHED IN WHITE LINNEN, FINE AND CLEAN. Ergo, Bishops and Priests, ought alwayes to wear white Rochets and Vestments in time of Mass, Sacraments and Divine service.
Can any wise men or fools either, forbear laughter at such a ridiculous conclusion from these premises, as Durantus, Walden with other Papists, and some of our own Prelates and Ceremony-mongers deduce from them with great seriousnesse, but little candor and sobriety.
Especially if they well consider, 1. That those arrayed in white Robes, Rev. 7. 9, 13, 14. were not Bishops, Priests or Ecclesiastical persons alone, or under any such capacity; but a great number which no man could number, of all Nations and kindreds and people, and tongues. Therefore if any proper consequence can be hence deduced in relation to white Rochets or Surplisses, it is only this, That all sanctified, regenerate Christians, Saints, of what nations, kindred, people and tongues soever, ought to wear white Rochets and Surplisses.
Secondly, All this innumerable multitude of all nations and people thus cloathed with white Robes; stood clad continually in them before the Throne and Lamb, serving God in them day and night, and never put them off, having no other Vestments besides, vers. 15, 16, 17. Therefore if this Text be pressed home, in relation to [Page 104] Bishops, Priests, Ministers, they ought alwayes to wear their Rochets and Surplisses day and night, but not vestment else, and never to put them off; and alwayes to stand before God in his Temple day and night, as these Saints did but never to sit in their Thrones, Stalls, Pues, nor yet to kneel as they now usually do.
Thirdly, that Bishops and Priests ought alwayes to have palms in their hands, as well as long white robes and Rochets, on their backs in the Temple, because all these white Saints had so.
Fourthly, These Saints white robes wherewith they were clad, were only spiritual, not corporal or material; even their white and immaculate holinesse by the washing away of their sins in the blood of Christ; as is evident by the Text, these are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb, compared with Rev. 1. 5. Ephes. 5. 27, 28.
Fifthly, The seven Angels comming out of the Temple cloathed in pure white linnen, had the seven Plagues, and poured out the viols of Gods wrath upon the earth: Therefore if real Bishops (as our Prelates pretend the Angels of the seven Churches were, ch. 2. 1, 3.) who went constantly clad in their white robes, as well out of the Temple as in. It will be no great honour to them to be thus arrayed, since they only carried the Plagues, and poured out the viols of Gods wrath upon the earth, when thus arrayed.
Sixthly, If the last Text be truly inforced, it will thence most properly be inferred, That Bishops, Priests and Clergy-men should alwayes ride and march about upon white Horses, cloathed in clean and fine white linnen, not on black or bay Horses, nor in black Canonical coats, cassocks, cloaks, as now they usually do. 2▪ That they must march many together in Troops and Armies thus arrayed. 3. That all other Christians following Jesus Christ, (the Word of God) should do the like, rather then that they should only say Masse, read [Page 105] Common-prayers, Preach, administer the Sacraments in fine white linnen Garments, Rochets, Surplisses, in their Cathedral or Pari [...]h Churches, wherein they never use to ride on Horses, but onely out of them. These are all the Scriptures produced for the justification of the use, conveniency, and decency of Bishops Rochets, and Clergy-mens Surplisses; which though alledged with very great gravity and seriousnesse, by chose who pretend themselves the most reverend, learned Fathers of the Church, are most palpable abusers, and wretched Perverters of Gods sacred Word, to countenance their own vain Innovations and Superstitions, as the premises demonstrate.
To draw towards a conclusion of this Discourse: I have oft times admired, that when most sorts of Labourers, Workmen, Servants, set themselves to their occupations and work, they constantly put off their outward wearing Garments, and ordinary wearing cloaths, as impediments thereunto, that yet Popes, Bishops, Deacons, Ministers, when they are to officiate and labour in the work of their Ministry, should put on far more garments on their backs, than they had on before, contrary to the Apostles practice, and our Saviours command, who bid them when he sent them forth to preach, Mat. 10. 10. Mark 6. 9. Luke 9. 3▪ Not to provide, or put on two Coates apiece: which would hinder them in their Ministery. We daily see Watermen, when they intend to row and ply their Oars, that Carters, Threshers, Mowers, Reapers, Carpenters, Masons, Bricklayers, Carriers, Tanners, Butchers, Fullers, when they buckle themselves to their respective works; Footmen, when they travel or run a race; yea, Noblemen, Gentlemen, and others, when they seriously set themselves to their very recreations in the Tennis-Court, or Field, dousually strip themselves to their very Shirts or Wastecoats, that they may more vigorously pursue their work, callings and recreations. And why Bishops, Priests, Deanes, Prebends, [Page 106] Archdeacons, Ministers, Deacons, should not do the like when they are to discharge the work of their Ministery; but on the contrary, load themselves with Cassockes, Gowns, Copes, Surplisses, Rochets, Girdles, Planets, Palls, Chymeres, Pectoral Crosses, Hoods, Caps, Miters, Crosiers, or three or four more Vestments than they had on before, seems a riddle unto all who seriously consider it; of which no other true, solid reason can be rendered, but that they intend to loyter, or do their work coldly, negligently, or by halves, rather than vigorously, zealously to pursue it. This experience it self sufficiently manifests to be the genuine reason; for ever since Popes, Archbishops, Bishops, Deanes, Chapters, and other Clergy-men (contrary to the Apostles, primitive Bishops, and Ministers practice) have loaded themselves with Cassockes, Gownes, Copes, Palls, Rochets, Miters, Surplisses, Hoods, and other superfluous Vestments, they have been very negligent and remisse in preaching, (the principal work of their Ministery) in administring the Sacraments, fasting and praying too, which they translate to their Curates and Choristers: Ingentos Curati (as we [...]l as Curae) stupent, leves loquuntur. Yea, Popes, Patriarchs, Archbishops, Bishops, Deanes, Prebends, who have greater Honours, Revenues, and more variety of Vestments on their backs than other Ministers, usually have been, and still are, lesse frequent, diligent, zealous, fervent, and more cold, frozen, sloathfull, in preaching, praying, and the work of the Ministery, than the inferiour Clergy, and poorest Curates; it being a general observation, that poor Country Curates, Lecturers, Ministers, who have small Pensions, Benefices, and scarce money in their Purses to buy a Cassock, Gown, Hood, Surplisse, or Canonical Coat, do Preach, Fast, Pray, read Divine Service, baptize, administer the Lords Supper, Catechise, visit the sick more frequently in one year, than Popes, Archbishops, Bishops, Deanes, Canons, and other rich Pluralists in ten or twenty years space.
It is a common observation, that the forehorse in [Page 107] the Teame, which carries all the Plumes, Bells, trappings, usually draws and works the least; that Sumpter Horses, which carrie Kings, Nobles, Judges, Prelates, Commanders Robes, Vestments, when they travel, are more slow in their pace than Hackney horses, which bear no such lumber; that Officers and Souldiers who are most loaden with multiplicity of offensive or defensive Armes, are slowest of all others in their march, like David in Sauls heavy armour, 1 Sam. 17. 38, 39, 40. yea, most unweldy, unserviceable when they come to fight; that the little Creepers, not the great Brasse shining Andirons, bear all the Wood, and heat of the Fire: And is it not so with Bishops & Clergymen? the more rich, great, pompous they grow, the more Pontifical or Priestly vestments they wear, the less spiritual work and service they perform; yea, so sloathfull are they (for the most part) in the1 Cor. 15. 58. Rom. 1 [...]. 11. work of the Lord, wherein they should alwayes abound; that instead of sweating in the Lords Harvest, they put on double or trebble the cloaths they had before, when they are to read, preach, pray, or administer the Sacrament, to keep them from freezing, even when they are at their harvest labour. God preserve his Church from such cold, frozen, unzealous, lazy Workmen, and Mat. 9. 37, 38. and 10. 2. send forth more painfull Laborers (not so muffled up in variety of vestments) into his Vineyard and Harvest. Nothing more (that either I know or have read) can be objected for these Surplisses and superfluous Church Vestments, but their pretended Antiquity and usage in the Church.
To which I answer, 1. That they were neither known to,Dan. 7▪ 9. 21. nor used, nor prescribed by Christ himself, the antient of dayes, nor by his Apostles, nor by the primitive Christians, Bishops, Ministers, Deacons, for above three hundred years after Christ; therefore they are all but modern Novelties, in respect of Apostolical, real, primitive antiquity; and so rather to be decryed, rejected as Innovations, then approved for their pretended, not true Antiquity, as well as otherSee Thomas Beacons Reliques of Rome. old Popish Prelates.
[Page 108] 2. For their pretended Decency, I have not only read many learned, discreet, consciencious, sober Scholars Treatises, censuring them as undecent as well as superfluous; but heard some Ladies, Women, yea Children, deride them as meer antick disguises.
3. If Tertullians Book de Pallio, or 2 Tim. 4. 13. may be umpire, a cloak will be more ancient, decent for a Minister, Bishop, Christian, then a Rochet or Surplisse.
4. Antiquity is no plea at all in point of Vestments, whose forms, fashions,Gen. 7. 7. 21. and 15. 12. Heb. 11, 37. matter, are alwaies various, mutable with times and places; whence the Holy Ghost himself useth this expression in sacred Writ,Psal. 102. 26 See Aretius, P [...]bl locus 122. de vestimentis. Gul Stuckius Antiq C [...]al. 2, c. 2 [...], 27. As a Vesture shalt thou change them, and they shall be changed, but thou art the same. That English man or woman who should now take up or retain the Garments, fashions used in Adams, the Britains, Saxons, Danes, Normans times; or but in the Reigns of King Edward the third, fourth, fifth, sixth, Henry the eighth, Queen Elizabeth, or King James, would be reputed a Cynick, Fantastick, or Fanatick (especially at Court) and the very boyes in the streets would shout at them. Why then should not Bishops and Ministers Rochets, Surplisses, Church Vestments be as changeable as other mens Garments, or their own ordinary wearing cloathes, which they all change with the times? We know by experience, that all Nations, Manners, Laws, Governments, Governours, Customs, Languages, are variable, yea changed with times and occasions; that all things under the Sun are subject to variation; why not then these Ecclesiastical Vestments, about which there have been formerly so many frequent and sierce contentions, for our Churches and Kingdoms peace? Our very humane bodies (and Bishops, Ministers bodies too, as well as others) are daily subject to alterations: from infancy to youth, from youth to manhood, from manhood to age, yea to old age, from health to sicknesse; and shall Bishops or Priests Vestments only be immutable? though originally grounded on Popes Decrees; instituted by them to adorn their exploded [Page 109] Sacrifice of the Masse, and Altar-services, and founded upon strange perversions of sacred Scriptures, or most absurd, ridiculous, monkish, fanatick Reasons, mystical significations, crochets, and the pretended transubstantiation of the Bread and Wine into Christs natural body & blood, which all Protestants cannot but disclaim.
Since therefore what the Apostle concludes of meats, is likewise true of all these Vestmets:1 Cor. 8▪ 9, 10, 11, 12, 13. But meat (a Rochet, Surplisse, Hood, &c.) commend us not to God; for neither if we eat (or wear them without scandal to others) are we the better; neither if we eat (or wear them) not, are we the worse. Let all Bishops, Ministers, Christians, upon the consideration of the premises, henceforth take up the same Apostles resolution and inference from thence, recorded for their imitation: But take heed lest this liberty (or power) of yours, become a stumbling block to those that are weak; and through thy knowledge shall the weak brother perish, for whom Christ dyed? But when ye sin so against the Brethren, and wound their weak consciences (by using or imposing these Garments on them, with rigor, against their wills and judgements) YE SIN AGAINST CHRIST; Wherefore if meat (much more then if wearing these pontifical, Sacerdotal Vestments) offend, or make my brother to offend, I will eat no flesh (much lesse wear or impose all or any of these Church Vestments) whilst the world standeth, lest I make my brethren to offend. And seeing these old Proverbs are most true, inserted into the Canon Law it self,Caeliu [...] Rho▪ [...]ig. Antiqu▪ [...]ect. l, [...]. v. 12▪ Gratian. Dist▪ 40. Cucullus non facit Monachum, non item Isiacos linostola; aut Sacerdotes amictus linei: Non Cathedra sacerdotem facit, sed Cathedram sacerdos; nec locus seu vestis sanctificat hominem, sed locum & vestem homo. Upon which considerations, theSurius concil, tom. 4. p. 513, 514. 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 CALCEAMENTIS DECOREM QƲAERAT, (which is since inserted by Gratian into the body of the Popes Canon Law, [Page 110] though he truly addes in his Glosse, Hoc hodie non tenet quia modo habent amplas possessiones.) I shall heartily, humbly, and importunately beseech all Bishops, Ministers, Deacons and Christians whatsoever in general, and all true members of the Church of England in special, upon serious perusal of all the premises, from henceforth, not with the Roman Pontifical or Durantus Magno Conatu Nugas agere, as Popes, Popish Prelates, Priests, Fryers, and little children use to do; nor yet to place the least holinesse, piety, necessity, or indispensible expediency in the use or wearing of Episcopal and Sacerdotal Vestments, in celebration of Divine-service and Sacraments; nor any longer rigorously to impose, or unchristianly to contend about them, they being just like accidents in relation to the substance of Gods worship and true Religion, which may be as well absent as present, without destruction of, or prejudice to either; but rather seriously to fix all their meditations upon those WHITE Windingsheets, wherein they shall all shortly be Interred in their graves, stript naked of all those Priestly Rags, Robes, Vestments, about which they now overmuch contend; and seriously to endeavour to put off those old filthy rags of fin, and put on all those spiritual Garments, Armour, Graces, which the Gospel it self in direct terms enjoyns them to put on, and that under pain of eternal damnation, in these ensuing texts (wherewith I shall conclude) about which there will, there can be no disputes, Rom. 13. 12, 13, 14. Let us therefore cast off the works of darknesse, and put on the Armour of light: Let us walk honestly, as in the day, not in rioting and drunkenness, not in chambering and wantonnesse, 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 righteousnesse [Page 111] 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 therefore, having your loins girt about with truth, and having on the breast-plate of righteousnesse, and your feet shod with the preparation of the Gospel of peace; Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the Devil: And take the helmet of salvation, and the Sword of the Spirit, which is the Word of God: Praying alwayes, WITH ALL PRAYER AND SƲPPLICATION (not with common or Canon prayer alone, to which too many now confine themselves and others) watching thereunto with all perseverance and supplication for all Saints. Col. 13. 12, 13, 14, 15. PƲT ON therefore (as the Elect of God holy and beloved) bowells of mercy, kindnesse, humblenesse of mind, meeknesse, long-suffering, forbearing one another, and forgiving one another, if any man have a complaint against any, even as Christ forgave you, so also do ye: And above all these things, 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 Father through him. The putting on of all these Evangelical WHITE sacred garments, the using of such Church prayers and musick, in all Cathedrals, Collegiate and Parochial Churches, by our Bishops, Ministers, Deacons, and others; and the abandoning all Papal, unevangelical, 3 Car. Petition of Right. Surius Concil. Tom. 3. p. 279, 280. Laur. Bochellus Decret. Eccl. Gal. l. 3. Tit 2. c. 85. p. 402. illegal, dangerous Oaths of Canonical obedience from Ministers to Bishops, not warranted by Law or Gospel, (thus censured, inhibited, by the whole second Council of Cavailon, under Charles the Great, about the year 812. cap. 12) Dictum est de quibusdam fratribus, quod eos, quos ordinaturi sunt Iurare cogant, [Page 112] quod digni sint, & contra Canones non sint facturi, et obedientes sint Episcopo, qui eos ordinat, & Ecclesiae, in qua ordinantur: Quod Iuramentum, quia periculosum, omnes una inhibendum statuimus, which Oaths are now rigorously inforced, against his Majesties Declaration, and Petition of Right, 3 Caroli, to support these superfluous Vestments and Ceremonies) will throughly reconcile all dissenting Parties; but a period to all future controversies concerning the premises, and make us all the Temples of the living God; 2 Cor. 6. 16. who will then say, I will dwell in them▪ (walk in them) and will be their God, and they shall be my People.