A RATIONAL ACCOUNT Why some of His Majesty's Protestant Subjects Do not Conform To some Exuberances in, and Ceremonial Appurtenances TO THE Common Prayer: PUBLISHED For the Instruction of the Ignorant, satisfaction of all Contenders, and the Church's Union in God's public Worship.  Rom. 4. 13, 19 Let us therefore follow after the things which make for Peace, and things wherewith one may edify another. Let us not judge one another any more, but judge this rather, that no man put a stumbling-block, or an occasion to fall in his Brother's way. Phil. 2. 1, 2, 3, 4. If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfil ye my joy, that ye be like minded, having the same love, being of one accord, of one mind. Let nothing be done through strife or vainglory, but in lowliness of mind let each esteem other better than himself. Look not every one on his own things, but every man also on the things of others. 
LONDON, Printed, and are to be Sold by Booksellers in London and Westminster-Hall, 1673.   

To the Kings most Excellent Majesty, CHARLES the IId. By the Grace and admirable Providence of GOD, of Great Britain, France and Ireland KING, Defender of the Faith; and all sincere Professors of it, within His Dominions.  
HAving had the Honour on last Easter-Eve, to present Your Majesty with a Brief Account of my Service that Week in the almost-accomplished Great goodwork of Paying and Disbanding Your Majesty's Army and Navy (which for 7. Month's space engrossed all my time from Morning till Night, and oft till Midnight) to Your Majesty's great content, and your People's ease from future incessant heavy Monthly Taxes; I humbly crave leave to prostrate at Your Royal feet my Easter-holy-dayes studies, to exonerate the Backs of hundreds, and truly tender Consciences of thousands of Your loyal, pious, sober-minded Protestant Subjects of all Degrees, from some Exuberances in the Common-Prayer Book, and superfluous Ceremonies, Vestments attending it, (which give them offence, and may well be laid aside, if your Majesty and your approaching Parliament shall judge convenient) for our Churches future peace, union in Gods public worship, in pursuance of Your Majesty's late most Gracious, Pious, Prudent, elegant Declaration to all Your Loving Subjects of Your Kingdom of England and Dominion of Wales, concerning Ecclesiastical Affairs, which gave Life and Birth to this Publication.  
It is very observable, that albeit the 
a Surius Concil. Tom 1. p. 218, 251, 381, 382. Tom 2. p. 588, 589. Tom. 4 p. 45●. Bellarmine De Romano Pontif▪ & de Concilii●, l. 2. c. 2. G●eg▪ de Valentia Com. Theolog. Tom 3. p. 247. Dr. john Whites Way to the true Church, Sect. 17 p. 45. and Defence of the Way, c. 47, 48▪  Popes of Rome, and their Flatterers, hold themselves infallible in their Chair, and their Church, Councils inerrable, yet they all accord, that their Public Missals, Liturgies, though made, confirmed by their joint advice with greatest care and diligence, are amendable, alterable upon just occasions. Witness their late Council of 
b Sessio 22 Decretum de observandis & evitandis in Celebratiene Missae, Sarius Tom. 4. Concil. p. 962.  Trents Decree for the correction, amendment of their formerly established Catechism, Missal, Breviary; and the subsequent amendations of them, and institution of A NEW MASS BOOK, by Pope Pius the 5. with the advice of Learned men, expressed in his Bull dated at Rome July 1557. prefixed to Missale Romanum, ex Decreto Sacro-sanctii Concilii Tridentini RESTITUTUM; Pii 5. Pontificis Maximi jussu editum, printed at Rome that year: enjoined by that Bull, to be universally observed, without any subsequent addition, alteration, or mutation, under pain of his Papal indignation: Yet notwithstanding by another Bull of his own, dated at Rome 17 December 1570. beginning with this memorable Clause; 
c Ad hoc nos Deus unxit oleo laetitiae ac haereditatis suae participes effecit, ut ad ipsius Sacerdotium voca●i tanquam Aaron, non solum ea quae ad divinum cultum pertinent salobriter disponamus; Veri●m etiam ea quae aliquando per Nos statuta suerant, salubrius moderemur, ac ali●s desuper disp namus, prout rerum & personarum qualitate pensata, conspicimus in Domino salubriter expedire.  For this purpose God hath anointed us with the oil of gladness, and made us partakers of his Inheritance, that being called to his Priesthood like Aaron, we should not only wholesomely order those things which pertain to divine worship, but should also more wholsomely moderate those things which have been formerly enacted by us, and moreover alter and dispose of them, as upon serious consideration of things and persons, we discern to be wholesomely expedient in the Lord; He did (upon this account) by reason of some difficulties concerning the use of this New Missal, arising in the Kingdom of Spain, tendered by some Grave men sent to him from Philip their Catholic King, to which he gave undoubted credit; Of his own mere motion, without the instance of any Petition tendered to him thereupon, out of his certain knowledge and plenitude of Apostolical power, think fit to reform several things in this New Missal, as to the Kingdoms of Spain, and alter, dispense with it in no less than 21. particulars (expressed in this Bull) notwithstanding all his former Bulls and Prohibitions to the contrary. After which Pope Gregory the 10. his immediate Successor, by another Bull (dated at Rome 30 December 1573.) to take away some other new scruples and differences about this Missal in the said Kingdoms of Spain, (upon the motion of other Delegates sent thence from that same King Philip) granted several other dispensations and amendments of this Missal in sundry Particulars, comprised in his Bull; Notwithstanding his Predecessors Letters, and all and singular clauses, prohibitions, and Decrees to the contrary; Which two Bulls of theirs, are printed before Missale Romanum, etc. Cum licentia & privilegio, Salmanticae 1589. Some thirty years after Pope Clement the 8. observing divers Errors to be crept into this Missal of Pope Pius the 5. by the Trent Councils Decree; through the Printers Errors, and some alterations in the Epistles, Gospels, Psalms according to the vulgar Edition different from the Original Text, commanded his learned Cardinals to revise and correct this Missal according to the original copy of Pius Quintus: 
d Verum in illo munere peragendo factum est, ut nonnulla ex dilige●ti librorum antiquorum collatione in meliorem formam redacta, & in regulis & rubricis aliqua uberiùs & clariùs expressa, quae tamen ex illorum principiis & fundamentis, quasi deducta, illorum sensum imitari potius & supplere, quam aliquid novi afferre videantur: Mi●●am itaque quod idem Pius 5. ediderat, si● RECOGNITUM in nostra Typographia quam emendatissimè imprimi, & ad communem utilitatem publicari justimus.  which task they undertaking, put some things into better form in the Missal itself, and expressed some things more clearly and fully in the Rules and Rubrics; which being notwithstanding deduced from their principles and foundations, may seem rather to imitate and supply their sense, than to induce any innovation. Which being thus revised, amended, enlarged with new Masses for new canonised Saints, and proper Masses of Saints, expressed at large for the easier benefit of those who celebrated them, he caused to be most exactly printed in the Vatican, and published for the common good, in the year of our Lord 1604. as he declares in his Bull prefixed to this Missal dated at Rome the 7. of July the same year, with this additional Title;— Missale Romanum ex Decreto Sacro-sancti Concilii Tridentini Restitutum, Pii 5. Pont. Max. jussu editum; Clementis 8. auctoritate RECOGNITUM. ET CUM MISSIS NOVIS DE SANCTIS à Paulo 5. Gregorio 15. & S. D. N. Urbano 8. ordinatis. Missae propriae de Sanctis OMNES AD LONGUM POSITAE SUNT PRO FACILIORI CELEBRANTIUM COMMODITATE.  
If therefore the Council of Trent itself thought meet to reform the ancient Roman Catechism and Missal formerly established, 
e Sessi● 22. Decretum de observandis & evitandis in celebratione Missae, Surius Concil. Tom. 4. p. 961.  into which it confesseth, either by the vice of times, or unwariness or dishonesty of men, many things had crept, which were far from the dignity of so great a Sacrifice, and had need to be reform, that due honour and worship to the glory of God and edification of faithful people might be restored to it. Yea, to set out a new Masse-book by authority of Pope Pius the 5. and this Pope, within few years after, held it necessary and expedient to make some alterations, and dispense with other things in it, relating to the Kingdoms and Church of Spain; and Pope Gregory the 13. within 3. years after, to dispense with some other Formalities and Rubrics thereof upon the same reason. And Pope Clement the 8. (about 30. years after) held it necessary to revise the whole Masse-book, to correct the Printers errors, the Mistranslations of the Epistles, Gospels, Psalms therein varying from the Original Text; and add new Rules, Rubrics to it, explaining, supplying the defects of the former, together with New Masses, for New Saints, notwithstanding all former printed Bulls, Prohibitions, Decrees, to the contrary, and the pretended Infallibility and Inerrability of their Chairs, Church, Councils; Then by the selfsame Precedents and better Reasons, Your Majesty, with advice of Your pious, learned Divines and Parliament, who have by 
f 13 Eliz c. 12.  Law established these Articles of our Church's Belief (to which all Bishops, Ministers have subscribed) 
g Article 21. 34.  That (not only Popes, but) General Councils may err, and sometimes have erred, even in things pertaining to GOD. That it is not necessary that Traditions and Ceremonies be in all places one, or utterly like; 
h See Centur. Magd. 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12. p. 3 c. 6. where this is proved at large.  FOR AT ALL TIMES THEY HAVE BEEN DIVERS, AND MAY BE CHANGED ACCORDING TO THE DIVERSITY OF COUNTRIES, TIMES, AND men's MANNERS, so that nothing be ordained against God's word. Every particular or National Church, hath authority to ordain, CHANGE AND ABOLISH CEREMONIES OR RITES OF THE CHURCH (and Liturgies too) ORDAINED ONLY BY MAN'S AUTHORITY, so that all things be done to edifying; may with much more Justice, Piety, Prudence reform all errors, mistranslations of the Epistles, Gospels, Psalms, and obsolete or unfit expressions in the Book of Common Prayer, 
* 2, & 3 E. 6. c. 1. 5, & 6 E. 6. c. 1. 1 Eliz● c. 1.  twice altered, reform in some particulars, in few years after its first Publication by Authority, Acts of Parliament) yea, change, abolish such unnecessary Rites, Ceremonies attending it, which have given just offence, & occasioned much Schism, Dissension in our Church between the Protestant Members of it, as well of the Clergy as Laity, ever since its first establishment in the 3d. year of K. Edw. the 6. till this very day, and will do so in perpetuity, if not removed by your Majesty's Piety and Wisdom, according to the purport of your late Incomparable Declaration (for which the whole House of Commons and all Your Protestant Subjects whom they represented, returned Your Majesty their most cordial, public Thanks by their 
* Novemb. 9 1660.  Speakers own mouth) the blessed fruits whereof they all now hope and long to reap; not only without the least prejudice to our Religion, Church, & main fabric of the former Liturgy, but with great advantage to them all.  
It is a received Maxim among all Politicians, Artists, that no human institution, Laws, Inventions, Edifices are so absolutely exact, useful, wholesome, necessary, but that they may upon just reasons of Policy, piety, sundry emergent occasions and necessities be amended, altered, with wisdom, honour, safety, and public utility. Your Majesty since your most happy miraculous restauration, have with great prudence and glory, made some laudable alterations in Your Royal Palaces, Walks, Parks, of Whitehall, Hampton-court, and in Westminster hall itself, as well for Conveniency as Delight (though very noble, useful, complete before) without any prejudice to their Structures, Foundations, Soil: And those Bishops, Deans and Chapters who seem most opposite to the least alterations in our public Liturgy or Ceremonies, have yet very much altered, improved their old Rents (and Tenants likewise) to which they will not be confined by Your Majesty's late Declarations, or Commissions: yea they daily violate and dispense with the very Rubrics in the Common Prayer Book, and several 
* 2, & 3 E. 6. c. 1. 21. 5, & 6 E. 6. c, 1. 12. 1 Eliz c. 1. 5 Eliz. c. 1.  Acts of Parl. by selling Licenses to marry all sorts of People for filthy lucre, without ask the Banes three several Sundays or Holidays in time of Divine service, the People being present, after the accustomed manner; In reading the Epistle, Gospel and second Service at the Communion Table when there is no Communion; and in not receiving the Communion in their Cathedral Churches every Sunday at the least, though they have no reasonable cause to the contrary, as the Rubrics enjoin them. And may not your Sacred Majesty then with as much wisdom, honour, and all your Bishops and Cathedral Clergymen with far more piety, justice, prudence, (in obedience to Your late Royal Declarations and Engagements to all Your Subjects) dispense with the Oath of Canonical Obedience, the use of Surplisses, and other Ceremonies for which there is no Rubric, Statute, or known Law of the Land; the reading of Psalms, Epistles, Gospels in the Church, according to the New Translation of your Royal Grandfather of famous memory, KING JAMES; yea freely admit of all able, godly Ministers ordained only by Presbyters during the late unhappy Differences and Confusions of Government, to Benefices, Fellowships, Lectures, Cures of Souls, without a Re-ordination by Bishops, as well as admit reclaimed Popish Priests ordained by Bishops in the Church of Rome, without the least opposition, contest, for future Peace, Amity, Unity between all Your Protestant Subjects of different persuasions in these dividing particulars? To facilitate, promote this much desired work, I have spent my few vacant Holiday hours in compiling this Seasonable, short, sober, pacifique Examination, consisting principally of 4 Particulars (discussed in several Sections) to wit; the Use, and Frequent Repetition of Gloria Patri; standing as it, and at Gospels, Creeds, Wearing of Surplisses, with other Pontifical & Sacerdotal Vestments in the celebration of Divine Service and Sacraments; in the last whereof (because most peremptorily insisted on from pretended grounds of Scripture, Reason by many Romanists, and some Protestant Prelates, and 
* Peter Heylin his History of the Reformation of the Church of England, p 91, 92, 93. History of Queen Mary, & Queen Eliz. p. 59, 60, 115, 116, 131, 132, 164, 165, 166, 176.  Divines) I have most expatiated, I hope, without the least offence to moderate sober Christians, or your Sacred Majesty, and good satisfaction to all judicious Perusers.  
We all use to alter the proportion, matter, quality, fashion, number of our Garments, Attires, according to the several ages of our lives, the seasons of the year, the temper of the Climates where we live, and extraordinary occasions of solemnity, joy, grief or humiliation; not only without offence to others, or prejudice to our healths, lives, but with much applause, and that for the necessary preservation both of health, life, and humane society. The like we do in our Corporal Food: Why may not we then use the same Liberty (by your Majesties and your Parliaments public Authority or Indulgence) in the controverted Case of Ecclesiastical Garments, Ornaments, Food, now under public consideration, provided always they be 
a 1 Cor. 14. 40.  decent, orderly, wholesome, and 
b Isay 8. 20 Lu. 16. 29 Gal. 6. 4▪ 16.  not repugnant, but agreeable to the holy Scriptures?  
If this poor Mite, (humbled presented to Your all-piercing favourable Eye, and Gracious acceptation, as a Monument of my bounden Homage to Your Sacred Majesty, at this most joyful; triumphant Solemnity of Your CORONATION, (the 
* In the Second Part of my Signal Loyalty and Devotion of God's true Saints etc. to their Sovereigns. p. 225, etc.  Form whereof I humbly dedicated and presented to Your Majesty soon after your Glorious return to Your Royal Palace) shall contribute any assistance to the accomplishment of Your Majesty's healing, uniting Design of all disagreeing parties in points of Ceremony, Liturgy, Worship, (the only end of its Compiling and publishing;) I shall heartily bless God for its good success, and always continue my cordiallest daily Prayers to the 
a 1 Tim. 6. 15. Rev 17. 14. c. 15, 16.  King of Kings, for Your Majesty's long, most pious, just, peaceable, glorious reign over all your Dominions upon Earth, for the advancement of the true reformed Religion, the protection of all real, zealous Ministers, Professors of it, and all Your Subjects Tranquillity, Felicity: till You shall exchange that fading 
b Psal. 21. 3.  Crown of pure Gold, (which GOD himself hath now set upon Your Anointed Head, to the unspeakable Joy of all Your Loyal Subjects, maugre all Oppositions, Conspiracies of Men or Devils to prevent it, and that with greater Magnificence, Splendour, than any of Your Royal Progenitors have been Crowned; which God grant You always to wear with most transcendent Renown) for an eternal 
c 1 Pet. 5. 4 c. 1. 4.  Crown of Glory in the Highest Heavens, which fadeth not away.  
Your MAJESTY'S most humble, devoted Subject and Servant, WILLIAM PRYNNE. Lincoln's Inn, Apr. 23. 1661.   

A short, sober, pacifique Examination of some Exuberances in, and Ceremonial Appurtenances to the Common-Prayer.  
ALthough I have in my judgement and practise always approved the use of set-forms of public Prayers, and Administration of the Sacraments in Churches, as warranted by 
a 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, etc. Lu. 1●. 1, to 5. 1 Tim. 2. 1, 2, 3.  Scripture, the ancient practice and 
b Liturgia S. S. Patrum Liturgia Basi●●i, Chrysostostomis, Gregorii Theologi, Cyrill● 〈◊〉, etc. Paris 1560. & August Vind. 1604. Lit●rgia Lutinorum, Colon. 1571. Antiqu●tates Lit●urgica, Duac●▪ 1605. Bib●●wheca Patrum▪ T. ●. 2, 3. & 1●. Cassandris 〈◊〉.  Liturgies of the Greek, Latin, 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, or Separatist 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 profess I am clear of opinion,  
1. That a set standing form of Common-Prayer and Sacramental Administrations, is not absolutely necessary for the being, though 
c See 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 public unity.  
2. That there are and may be 
d Act●, 15▪ 24, 27, 28. c. 16. 4, 5. Eph. 6. 18. Ph●l. 4. 4. 6. 1 Thes. 5▪ 17. See the several Offices, Hours, 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 public, 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 public Prayer and Administration of Sacraments, than all private Christians are to use the selfsame 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 People's spiritual edification, best conducing to their salvation, and union in Gods public worship.  
3. That no one form of public Liturgy is so complete, exact, or unalterable, but that upon grounds of Piety, Prudence, and sundry emergent occasions, it may be altered, 
e Ephes. 6. 18. ●. 3. 14, to 22. Rome 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 
f In their bull prefixed to Missale Romanum, Salm. 1588. and Anew▪ 1630.  Pope Pius the 5. and Clement the 8. acknowledge) being only of human and Ecclesiastical, not Divine institution.  
4. That the prescription or use of set-forms of public Prayers ought not to suppress, discontinue, interrupt, or disparage the exercise of the gift or grace of conceived, extemporary Prayers or Thanksgivings by Ministers and other Christians in public 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 of Psalms the 
g 2 Chr. 6. c. 20. 5. to ●4. c. 32▪ 24. c. 33. 12. Ezra 7. 27. c. 9 6. ● c. N●h. 1. 4, to 11 c. 9▪ throughout. 〈◊〉. 4. Dan. 9 3, etc. 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 of 
h Matth 14. 25. John 26. 39 John 17. 9, etc. 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, etc. 1 Cor. 14, 15. ●ph. 1. 16▪ 17, etc. c. 3. 13. to 〈◊〉. c. 6. 18. Phil. 1. 4, 9, 10, 11. Col. 1. 3, 9, 10. etc. 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; the 
i Acts 2. 42, 46. c. 4. 1, 2, 18, 19 20 c. 5. 19, 20, 21, 28. 29. 42. c. ●0. 20, 31▪ c. 19▪ 8. 9, 10. c. 28. 30, 3●. Rom. 15. 19, 20. Luke 21. 36, 37, 38. Justin Martyr, & Tertul▪ in Apologia.  public 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 the 
a Mat. 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 Christ's own first and last Missions of, and charges to his Disciples, Go 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. By 
b Mat. 26. 55. Mar. 14. 49 Lu. 19 47. c 22. 52. Ps. 62. 11 Lu. 4●▪ 18, 19, 31, 43, 44.  Christ's and his 
c Acts 2. 46, 47. c. 4. 1, etc. 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 publicly, and from House to House, in all places where they came, without intermission, By Paul's asseverations, 
d 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 to preach the Gospel. For though I preach the Gospel, yet I have nothing to glory of, for necessity is laid upon me, yea, Woe is unto me if I preach not the Gospel; And that dreadful injunction of God himself by Paul to Timothy, (whom our 
a See Bishop downham's Consecration Sermon; Bishop Hall's 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 liable to this injunction, as well as Timothy) 
b 2 Tim. 4. 1, 2, 3. fully refuted in my unbishoping 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, 
c 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 publicly, and from House to House) which he hath purchased with his own blood. The due consideration whereof should terrify 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 the 
d Sessio 14. Decr. de Reformatione, cap. 4. Surius Council. Tom. 4. p. 976, 977.  Council of Trent itself resolves, That preaching of God's word is the principal part of a Bishop's Office, and belongeth chiefly to Bishops; Whereupon it enjoins them, and the Parish-Priests throughout their Diocese, to preach every Lord's 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 opportunely done, for the salvation of their people, whom they are diligently to admonish, that they repair to the Church to hear God's word, when ever they can conveniently do it. Yea 
e Sermo 10. De Observantia Sab●ati.  Bernardinus Senensis, a famous Popish Friar, is not afraid to assert, That the People are more obliged to hear, and Priests to preach the word of God, than to hear or say Mass; 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 overgrown with the stench and horror of sins, by the want of preaching, than by the want of Mass 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 God's word, although they frequent Mass 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 God's 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 
a 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 Psalms, 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 complete, refined Translation made by King James his Command, now only read and used in our Churches, and most private Families: Therefore most fit to be used, and henceforth inserted into the Common-Prayer-book, to take away all former controversies and exceptions against the old Translation, as well by Mr. Thomas Cartwright, the Lincoln-shire-Ministers, Altar Damascenum, the Assembly of Perth, and others heretofore, and of 
a In their Necessity of Reformation of the Public Worship▪ Rites, Ceremonies, L●nd. 1660. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In nomine Jesus ●●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 rendered the words, That IN (not AT) the Name of Jesus every knee be bowed, or should bow (in the passive, not active verb and sense) of things in heaven, and things in earth, and things under the earth, etc. till corrupted and turned into A (not IN) the name of Jesus every knee should bow, etc. in the active not passive signification, by Dr. Cousins, about 25. years past: expressly against the Original, the Latin, and most other Translations whatsoever, the old English translations of Trevisa, Tyndall, Matthews, C●verdale, the Bishop's 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 itself, and our English dialect; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In Nomine, etc. being never rendered 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, Arabic, French, Spanish, Italian, German, Sclavonian, or other Writer whatsoever, but only in this Text; and all to justify 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 enjoined by other Popes, Popish Canons, Decrees and Masse-books, with indulgences annexed for the users thereof to induce them thereunto; though never intended nor prescribed by this Text, nor practised in the Primitive Church for above 1200 years' space, nor in the Reformed Churches abroad, nor enjoined by the Common-Prayer-book, or any Injunctions or Canons of our Church confirmed by Parliament, to make them valid, as I have 
a In the Appendix to my Ant●●arminianism, concerning bowing at the name of jesus, Lame ●●les his Halting, Certain Quaeres propounded to the bowers at the Name of Jesus, ●nno 1636. Canterbury's. Doom, p. 64.  elsewhere proved at large.  
3ly. The frequent repetition of the Lords Prayer, purposely instituted, prescribed to prevent much babbling, and vain repetitions in prayer, (in 
b 1 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) expressly prohibited by our Saviour, Mat 6. 7, to 16. and by Eccle●. 5. 1, 2. Prov. 10. 19 Which Repetitions seem to countenance the 
c See my pleasant Purge for a Roman Catholic▪  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; We beseech thee to hear us good Lord, by all the People in the reading of the Litany: Which Antiphonies and Responsals between Minister, Clerk and People (except 
d Deut 27▪ 15. 1 chron. 16. 36. Neh▪ 5. 13. c. 8. 6. Psal. 41. 13. Ps. 72. 19 Ps▪ 89. 53. Ps. 106▪ 48. Rom. 1▪ 25. Mat▪ 6. 13. 1 Cor. 14. 16. Phil. 4. 20. 1 Tim. 1. 17. Rev. 5▪ 14. c. 7. 12. c. 19 4.  Amen at the close of every Prayer) have no Precept nor Precedent in Scripture or solid Antiquity, but only in Popish Missals, Pontificals, Offices, Processionals, Ceremonials, Psalters, Primers. And the interposition of it no less than twice, in the midst of the Litany, and Prayer for THE KING, dividing it into three parts; seems not only superfluous, but incongruous and ridiculous to many.  
I shall not at all insist upon kneeling at the Sacrament, the Cross in Baptism, the King in Marriage, 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 Burgess, 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, etc. Tho. Beacon his comparison between the Lord's supper & the Mass f▪ 100, to 104 and Catechism, f. 484, etc.  contra, and may be omitted, or left arbitrary to all; but only confine myself 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, etc. at the end of every Psalm, and in the midst 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 reasonableness, and Grounds of this Rubric in the beginning of the Book of Common-Prayer; At the end of every Psalm throughout the year; and likewise at the end of Benedictus, Benedicite, Magnificat, Nunc Dimittis, (and after O Lord make haste to help us, Quicunque vult, O Lord arise help us, and deliver us for thy name sake, the Psalm for the Churching of Women, etc.) 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 Rubric prescribe it not, but only order the Priest to say it, without the People or Clerk.  
This Rubr●ick and practice seems very needless, superfluous, unreasonable, offensive, unlawful, and fit to be redressed, to many judicious, conscientious, sober Christians who resort to Common-Prayers, as well as to Separatists from them, upon these ensuing considerations.  
1. God himself never prescribed this form of Doxalogie, nor annexed it to the end of any one Psalm, much less of every parcel of Scripture, Song or Canticle, to which the Rubric, and Common-Prayer-book inseparably annex it, when read in Church's Morning or Evening all the year long without omission or intermission; which seems to many to be an Addition to God's sacred Word (of which the ignorant Vulgar, and ignorant Priests repute it a Part as they do the postscripts to Paul's Epistles) expressly 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. Add thou not unto his Words, lest he reprove thee, and thou be found a liar. If any man shall add unto these things, God shall add unto him the Plagues which are written in this Book. Yea, a making of ourselves wiser than the 
* 1 Tim 1. 17.  only wise God, who would have added Glory be to the Father, etc. 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 publicly read in the time of his solemn worship.  
2. It seems to be a mere humane-invented will-worship and tradition, never particularly prescribed none 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 commandments 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 show of wisdom in will-worship, and humility.  
3. It was never thus used by God's people in any parts of his public 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 enjoined or practised now. 
e 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, 
f ●ulores Histor. An. 376. p. 139.  Mat. Westminster, Mr. 
g Acts and Monuments, vol. 3. p. 11.  Fox, 
h Bellarmin de Messa l. 2. c. 16.  others relate, and Mr. 
i Ecclesiastical Polity. l. 5. sect 42.  Hooker, Dr. 
k Exposition of the Liturgy in his works. p. 7.  Boys 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 Psalms. And 
l Decreta 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, etc. 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, 
m Jer. 6. 16. 〈◊〉 ●●hn▪ 2. 7. Matthew 19 8. L●u. 5. 39  To stand in the ways, and ask for the old Paths, where is the good way and walk therein, and ye shall find rest for your Souls; And to keep the old Commandment, even the Word which we have heard from the beginning; And 
n De 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 Pope's authority.  
4. It was first inserted into, and prescribed to be used in and by Popish Missals, and Mass-books after every Psalm, Hymn, Prayer, in the selfsame manner as it is in the Common-prayer-book, into which it was originally transplanted out of these 
* See Ordo Romanus Antiqu de Divinis Officiis, Bibl. Patr. Tom. 8. p. 39●. etc.  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 babbling 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 itself; which makes it a 
o See my pleasant purge for a Roman Catholic.  Prayer to her; when as in itself it is but a bare salutation, and prayer for her.  
6. This daily use and frequent repetition of Gloria Patri, etc. 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; as 
p Ecclesiastical Polity, l. ● sect. 42.  Mr. Hooker, 
q In his works, London, 1622. p. 7.  Dr. Boys, and other Patrons of it affirm. And if As it was in the beginning, etc. was superadded thereunto by the 2d. Provincial Council of Vasio, and yet continued, by reason of the incredulity and craft of Heretics, who blasphemously affirmed, Dei filium non semper cum Patre fuisse, sed à tempore caepisse; That the Son of God was not always with the Father, but to have his beginning from Time, as this Council and 
r Decreta Ecclesiae, Gal. l. 1. Tit. 7. c. 7. 8.  Bochellus assure us; It is then humbly submitted to the judgement of all impartial Christians who acknowledge, glorify, and worship the Trinity in unity, and believe the eternity of our Saviour's 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 john 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. john 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 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, etc. When he appointed the Foundations of the earth, than I was by him, as one brought up with him, I was daily his delight, rejoicing always before him. Whether these Texts rehearsal would not far more clearly, satisfactorily manifest, testify 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, etc. being no Canonical Scripture as these Texts are, and a mere humane invention? (wherein the 
* Leo●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 soundness of our Faith in the blessed Trinity, and our Saviour's 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 Litany read every Lord's 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, etc. 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 express the eternal being and generation of Christ, and refute those Heretics who denied it, if judicially examined, is very defective in itself, 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 forecited 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. Christ's eternal generation in the beginning, cannot properly be said, is now, and ever shall be world without end, without some incongruity and contradiction. 4ly. As it is coupled with the precedent clause, Glory be to the Father, and to the Son, and to the Holy Ghost, it must 
* See Basilii Epist. 76. Theodoret Eccles. Hist l. 2 c. 24. Sozomen l. 4. c 19 hooker's Ecclesiastical 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 Heretic may easily evade this Clause by applying it only 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 ways understand it of the Sons eternal being and Generation, but rather in a literal and quite other sense, than the Original Contrivers of it intended, even according to the sense and language of those Atheistical Snuffers prophesied of by St. Peter in these last days, (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, etc. 1 Pet. 4 7. 2 Pet. 3. 6, to 14. Rev. 6. 12, 13.) saying, Where is the promise of Christ's 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 justify 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, profane Sco●fers and Deriders of Christ's second coming, and the world's approaching Dissolution, whom Peter largely refutes, 2 Pet. 3. 6, to 14.  
8. If the use of Gloria Patri, etc. was first instituted and inserted into public Liturgies (as some conceive) to render Glory and Praise to God, and the Trinity in Unity; no doubt this may be far better, and more effectually performed without the least exception, by the recital of the Song of the Angels and Heavenly host, at our Saviour's Nativity, Luke 2 14. and that of Luke 19 38. Glory to God in the Highest, etc. (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 council. 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 Boys and others make Glory be to the Father, etc. 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, etc. 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, establish, 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 sat on the Throne, who liveth for ever and ever, the 24. Elders fall down (not stand up) before him that sat 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 the voice 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 voice, Worthy is the Lamb that was slain to receive power, and wisdom, 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 clothed with white robes, and palms in their hands; and cried with a loud voice, saying, Salvation to our God which sitteth upon the Throne, and unto the Lamb; And all the Angels stood round about the Throne, etc. and fell before the Throne on their faces, (not stood up) and worshipped God, saying, Amen. Blessing, and glory, and wisdom, 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 less subject to exceptions, than this frequent Repetition of Gloria Patri, etc. 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, etc. at such Psalms close, seems to considerate Christians a great Incongruity, impertinency, and absurdity; especially when 
* Caeremoniale Episco●o●●●, Paris●●s 1633. l. 1. c. 2● p. 140.  sung with Organs and the Choir 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, etc. 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 Praises, Thanksgivings, and Gratifications to God for his Spiritual, Temporal, and Eternal Mercies and Deliverance; concluding with 
† Psal. 7. 17. Ps. 9 ●. Ps. 30. 11. Psal. 33. 1. & 34. 1. & 42. 11. & 43. 5. & 45. 17. Ps. 47. 1. & 59 17. Ps 75▪ 1. & 86. 1, 2, 20. Psal. 68 35. & 72. 18▪ 19 & 75. 1. & 89. 52. & 97. 12▪ & 100 1. 103▪ 1, 2, 21, 22. Ps. 104. 1, 25. Ps▪ 105. 1, 45. Ps. 106▪ 1, 48▪ Ps. 107. 1. Ps. 111. 1. & 112. 1, ●. Ps. 115. 18. Ps. 116. 19 Ps. 117. 1, 2. P●. 118. 1, 29. Ps. 135. 1, 19, 20, 21. Ps▪ 145. to Ps. 150.  Praise ye the Lord, or beginning with it: and to annex Gloria Patri to them, is either a mere unnecessary superfluity or Tautoligy, an adding of Water to the Ocean, and of humane inventions to Divine Thanksgivings.  

a 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. Yea 
b Ri●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 signify gladness, are not sung or used, because this Mass intimates sorrow: and we are thereby admonished that we came into the world with sadness, 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 selfsame reason be as incongruous and absurd for any to chant or repeat it at the end of penitential, supplicatory, lamenting complaining Psalms, or Psalms that are read at Funerals. The same Honorius, l. 2. c. 2 & 10. informs us, 
c H● Ps●lmi sub una 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 applies 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 Psalms are sung with Gloria 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 implies, that the Penmen 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 Psalm and Canticle upon this Account, which they never did; and we ought not to be 
* Pro. 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, etc. coupled with As it was in the beginning is now, and ever shall be, etc. 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 literally taken Archbps, Bishop's Deans, Chapters, prebend's, Cathedralists who are most zealous for its continuance, have lest reason of any other Christians to practise, chant, 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-music, Piety, Humility, Jurisdictions, Temporal possessions, Ceremonies, Government, (by 
d See Davidis Blondelli Apologia pro sententia Hieronymi De Episcopis & Presbyteris. And my unbishoping of Timothy ●nd Titus.  a joint 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, doctrine, discipline, administration of Sacraments, Ceremonies, Vestments; Church-service, and contempt of Worldly Pomp, Riches, Honours, Heavenly conversation; and comply with his Majesty's most gracious Declarations touching Ecclesiastical affairs, and the endowment of poor Vicaridges with competent maintenance for the benefit of the People's souls and bodies, to which they are very a verse.  
11. The usual custom of repeating Gloria Patri, etc. As it was in the beginning, etc. interchangeably 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 Rubric, which prescribes the Priest alone to rehearse it, not the People, who are but to say Amen thereto; So is it contrary to the practice of God's Church in the first and purest times. And the recital thereof with a loud obstreperous voice 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 reform for the future, and laid quite aside.  
12. The repetition of Glory be to the Father, etc. after every Psalm, Hymn and Versicle, according to the Rubric in times of Divine service, hath introduced a New disorderly, confused custom and ceremony in Cathedral and some other Churches, (though prescribed by no Rubric, 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 discuss it.   

SECT. II.  
Of Ministers and Peoples rising and standing up at every Rehearsal of Glory be to the Father, etc.  
THough the Gesture of rising and standing up during any part of Divine Service, simply considered in itself, be a thing indifferent, and lawful, as well as kneeling or sitting, as the 
* 2 Chron. 20. 13▪ Jer. 15. 1. Numb. 23. 6. 1 Kings 13. 1. 2 Kings 11. 14. c. 23. 3. 1 Kings 18. 54, 55. 2 Chron. 6. 3. c. 20▪ 5, 20. Ezec. 1. 21, 24, 25. Luke 18. 11, 13. 2 Chr. 30. 16. c. 34. 31, 32▪ c. 35. 10. Neh. 8. 7, 8. Exod. 20. 21. Neh. 8. 5. c. 9 2, 3, 4. Ezr. 10. 10▪ Luk 4▪ 16. Acts 1. 15. c. 11. 28. Gen. 11. 22. Deut. 4. 10. Rev 7. 9 c. 8. 2.  Marginal Scriptures evidence, yet the customary, constant usage thereof at Gloria Patri in all Cathedral, most Parish Churches, Chapels, newly revived, gives great distaste to many sober Christians, upon these ensuing Considerations, which make them to disgust the use of Gloria Patri itself, as an unnecessary superfluity which may well be spared.  
1. Because there is no precept nor precedent 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 Rubric, 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 Clergymen, 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 voice, as well by Men as Women, who are to keep silence, and not suffered to speak in the Church, whiles others sit as before, (because this Ceremony is not prescribed) and then quatting down again, to the disturbance of those who sit by or near them, and offence of those who scruple, dislike this illegal Innovation, is an undecent and disorderly custom introduced without any solid reason, contrary to the Apostles prescription and direction, 1 Cor. 14. 33, 34, 35, 40. and 1 Tim. 2. 11, 12. Let all things be d●ne decently and in order, for God is not the Author of confusion but peace; Let your women keep silence in the Churches, etc. This chanting and rehearsing of Gloria Patri by all the people with a loud voice, together with the Priest at the end of the Psalm, was long since thus censured as a strange disorderly Innovation, by 
* Cassianus Institut l. 2. c. 8. Friderici ●indebrogi Gl●ssarium Tit●Gloria Patri.  Cassianus a Presbyter of Marselles. Illud autem quod in hac Provincia vidimus, ut 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 Reform now, there being no Rubric, Law or Canon that prescribes it in our Church.  
4. Because it is directly contrary to the precedent and practice of the 24. Elders, and the great multitude of Saints of all Nations, and kindreds 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, etc. at which all now use to rise and stand upright, instead of falling down on their faces; Yea rise up not only from their seats, but knees, when they are praying, O Lord make haste to help us, to Chant or say Glory be to the Father etc. Subjoined to that and other Prayers.  
5. Because this starting and standing up at Gloria Patri, was originally introduced, prescribed by Popish Missals, Councils, Canons, Priests, and taken up in imitation of Popish Prelates, Priests, Monks, Papists, in their Celebration of their Masses, in which they all stand up together when Gloria Patri is repeated at the entrances of their several Masses, the end of every Psalm, and other parts of their Mass. When and by what Popes and Councils it was first introduced, I cannot certainly define. Chronicon Reichespengense, 
a In ●is Glossarium▪ Tit. Gloria Patri. Frederic. Landebrogus Codex Legum Antiqu. p. 840. and his Glossarium, Gloria Patri.  Fredericus Lindebrogus, with others forecited, inform us, That Pope Damasus, Anno 368. in fine cujusque Psalmi Gloria Patri cantari primus invenit & constituit: But that he enjoined all or any to stand up when it was thus sung or read, no Author once records. The Capitularia of the Emperor 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, etc. Vt 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 any 
b Here p. 9, 10, etc.  forecited Council or Decretal, that enjoins 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 Provincial 
c Surius 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 enjoins, 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, etc. 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, prefixed to Missale Romanum, revised by Pope Pius the 5th. and reform by Pope Clement the 8th. De Principio Missae, sect. 3. Sacerdos cum in fine Psalmorum dicit, Gloria Patri, etc. caput Cruci inclinat; that the Priest when he saith Gloria Patri in the end of the Psalms, may the better bow 
* Ordo 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 subjoins in the same Canon, Cum nominatur illud nomen gloriosum jesus, in quo omne genu flectitur (in, not at which every knee is bowed, in the passive, not active sense) 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 sense, which is only this, that God hath highly exalted jesus Christ to be the Sovereign Lord, not only of his Church, but all other Creatures; and that in the general day of judgement not only all Angels, Saints, but Devils, damned persons, should actually be subjected to his Sovereign power, as their supreme Lord and Judge, not jesus, 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. Rome, 14. 9, to 15. c. 2. 5, to 17. Mat. 25. 31, to 46. c. 28. 18, 19 Ephes. 1. 19, to 23. Heb. 1. 2, 3, 4, 6, 7, 8. c. 2. 8. Col. 1. 15, to 20. Acts 2. 34, 35, 36. c. 10. 36, 42. Col. 1. 15, to 20. Rev. 1. 5, 6. c. 5. 11, to 14▪ c. 20. 12, 13. 1 Tim. 6. 14, 15. John 5. 20, 21, 22, 23. which fully explain this Text, as I have 
* Appendix 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 jointly together) is that of Bourdeaux, (Concilium Bituriense) Anno 1584. thus registered 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 end of Psalms, and wheresoever Glory is rendered to the most holy Trinity, let all rise (or stand) up together, & in invocatione nomine Jesus 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) enjoining all to stand up when Gloria Patri is said or sung, and that principally in Cathedral, Collegiate and Conventual Churches, without any solid reason rendered for it: Which being a practice generally taken up and used only by Papists, Popish Prelates, Priests, Monks, and Popish Churches in Foreign parts, and in no reformed Churches beyond the Seas, nor prescribed by any Law, Rubric, 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 Public 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 by 
a See 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, Pope's 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 Rubric in the Book of Common-Prayer, nor binding Law or Canon of our Church, by innovating Clergymen, and such as are overmuch 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 Sundays and Holidays, is attributed by some to Pope 
b Surius 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; 
c 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 Pope's Clement's, but a spurious Imposture of far later days, as Mr▪ Cook in his Censura Patrum, Dr. James, and sundry others have evidenced. 2ly. The standing up thereby enjoined, 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 than at the Second Lesson or Chapter being the Gospel as much as it, or at the Reading of the Gospel only, rather than of the Epistle, (which is part of the 
c 1 Thes▪ 1. 5. c. 2. 2, 4, 8. Gal. 1▪ 6▪ c. 2. 2, 5, 7▪ Phil. 1. 5, 12, 17, 27. c. 2. 22. Col▪ 2. 5. 2 Thes. 2. 14. 1 Tim▪ 14. 6, 59 Rom. 1. 15, 16, 17. c. 2. 16. c. 15▪ 16, 29. c. 16. 25. 1 Cor. 4. 15. c▪ 3. 17, 18. 2 Cor. 4. 3, 4. Heb. 4. 2.  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, enjoined all to rise up with great silence; When now all rise up with a loud voice, saying, Glory be to thee O Lord; quite contrary thereunto. 4ly. The Texts produced out of Deut. 5. 31. c. 27. 12, 13. to justify 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 to 
l Gratian 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 style 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 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 practice by tradition from their Ancestors which the Pope denied not, yet decreed the contrary by his own Papal authority, without advice 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. Therefore to confine it only to that now styled the Gospel, not to any other Chapter, Lesson read out of the Gospel, is to contradict this Pope's 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. Commandments, Psalms, 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 doubtless not only a Superstitious, but irreligious practice, 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 coming to Nazareth, as his Custom was, he went into the Synogogue on the Sabbath day, and stood up to read, not the Gospel or any of the four Evangelists, (than 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 sat down, and preached to the People in the Synogogues, who all fastened their eyes on him, v. 20, 21. etc. Moreover we read of Christ, Mat. 13. 2. c. 15. 29. c. 24. 3. Mar. 4. 1. c. 13. 3, etc. 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 sat down, not stood up, whence he useth this expression, Mat. 26. 55. I sat daily with you teaching in the Temple, and ye laid no hold on me. How then this Pope's Decree can well stand with our Saviour's own practice, 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, Customs, Cross of the Body in several places, and antique gestures which Priests and Prelate's 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 Laics; whereupon the 
f Bochellus. Decreta Eccles. Gal. l. 1. Tit. 7. c. 115▪ p 72.  Popish Council of Rheims in France, Anno 1583. reinforced 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 Rubric, 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 Gospels are. If it be only used out of pure devotion, more attentively to hear, mind what is read, or spoken, no prudent Christian can justly censure, but approve it; But if done merely out of Custom, or 
* Quoniam 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 to 
g Psal 94. 16.  stand up for, or 
h 2 Chron. 34. 32.  stand to, or 
i 1 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 the 
k 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  Scripture, being all of like sacred inspiration, and Divine authority: it is no ways excusable, much less 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 itself indifferent; and may be 
k 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 public worship; so as it be not done out of singularity, opposition to decency and order, or for superstitious or unwarrantable grounds, but only to raise up our drowsy bodies, hearts, spirits more attentively, fervently, devontly to read, hear, pray, and discharge that part of God's worship wherein we use it. The Primitive Christians, and Universal Church for above Eight hundred years after his Nativity, in memory of Christ's resurrection, did use to pray on all Lords days, and between Easter and Whitsuntide, 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 kind of crime or impiety: whence they styled their Meetings on the Lord's day, Stationes, à stando; Stations from this their standing at them; and the Christians of those times Stationarii, as 
a Tertullian de Corona Militis; lib. De Jejunio lib. ad Vx●rem, l. 2. & Apologeticus. See La Cerda & Beatus Rhenanus Ibid.  Tertullian, 
b 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 lawful, and that they stood at the reading of the Psalms, 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 by 
d Surius Concil. Tom. 1. p 347. Tom. 2. p. 1052. Tom. 3. p. 2●7.  Pope Gregory the 10th. about the year 1272. who restraived the use of it only to the celebration of the Mass, 
e Sexti Decret. l. 2. Tit. 23. c. 2. See my Appendix to Lame Giles his Halting.  and never practised before his time for aught appears by Ecclesiastical Historians, Fathers, Councils, or Decretals of Popes themselves. Yet notwithstanding this ancient universally received Custom of the Church, though ratified by sundry Councils, of praying, performing all parts of God's public worship, only standing, not kneeling, on every Lord's day, and between Easter and Whitsuntide; is long since quite laid aside in all, or most Christian Churches; and therefore the use of Gloria Patri, Of standing up at it, and at the Gospels and Creeds, not so ancient 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 Church's Peace, Settlement, and Unity in God's 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, painful, 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. To 
a Gen. 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. To 
b Hag 1. 6. 2 Cor. 11. 27. Job 31. 19  keep our Bodies warm, and defend them from cold, heat, rain, wind, tempests. 3ly. to 
c Rev. ●1. 2. Isay 61. 10. 1 Tim. 2. 9, 10. 1 Pet. 3. 3, 4, 5▪  adorn our Bodies in a modest, decent, comely manner; without lasciviousness, prodigality, or fantastickness. 4ly. To 
d Deut. 22. 5. Esther 6. 1● 6. 8, 10 Acts 12. 21. 2 Sam. 13. 18. Lu. 7. 25. 2 Chron. 18. 9 See Aretii 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 Bishop's Ministers or Deacons in and under the Gospel, as there was to 
e Exod. 28. 2, 3, 4▪ c. 29. 5. 21, 29. c. 35. 19, 21. c. 42. 13. Levit. 8. 1, 30. c. 16▪ 4. 32. Ezr. 2. 69. Neh 7▪ 70, 71. Ezra. 3. 10.  Aaron the High Priest, and Jewish Priests and Levites under the Law.  
2ly. That there is no one Text throughout the New Testament, nor authentic 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 their 
* Quali 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 administered the Sacraments in any consecrated Vestments whatsoever, (much less 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 less 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 enjoined, Ephes. 5. 2. Phil. 3. 17. 1 Pet. 2. 21.) unless they will be reputed, as in truth they are, the greatest Non-conformists.  
3ly. The Gospel being commanded to be preached to all Nations, who were as 
‖ See 〈◊〉 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, but to leave them arbitrary and indifferent, with this general limitation, 
f 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 enjoins the use of public and private Prayers to Bishops, Ministers, and all other Christians, and the manner how they should perform the same; useth only these expressions, 
g 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 godliness and honesty. I will therefore that men pray every where, lifting up holy Hands, (he would doubtless have added, putting on holy Garments, Rochets, Surplesses, Albees', Hoods, etc. had they been necessary, decent, expedient) without wrath or doubtings: In like manner also that Women adorn themselves with modest Apparel, with shamefastness and sobriety, (now almost quite out of fashion even in Churches as well as Theatres) not with broidered 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 becometh Women professing godliness) with good works. Let the women learn in silence, etc. This transition from Ministers, Deacons, and men's praying in every place with pure hands, to women's apparel (especially in the Church, as the last words evidence) without one syllable of men's, Bishops, Ministers or Deacons apparel, or Church-vestments, before or after it in this Epistle, or any other, is an unanswerable argument in my weak judgement against the necessity or peremptory prescription of any Rochets, Surplisses, or other kind of Vestments since invented, enjoined by Popes, or Popish Prelates, Priests, Monks, or any other Prelates, in the celebration of Divine Service, Masses, Sacraments.  
6ly. That our Saviour himself 
h M●●. ●. 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 raiment? If then the Apostles and Disciples themselves were thus specially prohibited to take any thought for their ordinary necessary Raiment and wearing Apparel, much more than 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-careful, so immoderately zealous, as by 
* Gratian 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, Rubrics, 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, God's public 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, 
i 1 Tim 6. 6, 7, 8.  Godliness with contentment is great gain, for we brought nothing into this world, and it 〈◊〉 certain we can carry nothing out. And having food and raiment (though ordinary, course, mean,) let us be therewith content. O that all over-covetous, worldly, pompous Prelates and Clergymen, would seriously ponder, believe, practice, and preach over this Text by their heavenly world-contemning lives, instead of vexing, disquieting, discontenting themselves, and all others, with Lawsuits, Citations, Injunctions, Censures about their Lordly Manors, 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 avaricious 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 raiment, as well as food, than they ought not to lad and clothe 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 less 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 enjoined to put them on against this Precept, the forecited Texts, yea the very dictates of their own Judgements and Consciences. 2ly. That they must speedily leave all their worldly Temporalties, Episcopal robes, Priestly vestments behind them, and shall neither carry them hence into their Graves, much less 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 expressly enjoined them among other things, 
k Mat 10. 13, 10. Mat. 6. 9 Lu. 9 3.  not to provide, take, or put on two Coats, Neither to have two Coats a piece, as being an impediment to their preaching and Ministry. In obedience to which command, the most laborious preaching Gospel-spreading Saint 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 cumbersome 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, Patriarches, Metropolitans, Arch-Bishops, Bishops, when they go to say Mass, read Divine service, preach, baptise, celebrate the Lords Supper, confer Orders, keep Visitations, consecreate Churches, Chapels, Vessels, Vestments, Kings, put on, adorn and load themselves with 
m See Honorius August dunensis his Gemma Animae, l. 1. c. 89. 198, to ●35. Gratian, cause. ●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 Pope's Mass. f. 101. and 104.  Mitres, Caps, Cassocks, Gowns, Rochets, Surplesses, Copes, Hoods, Stoles, Planets, Palls, Dalmaticks, Pectoral Crosses, Girdles, Colobiums, Chymers, Gloves, Sandals, Handkerchiefs, Scarves, without which, by their own Canons, Decretals, Missals, Pontificals, Pro●●ssionals, Ceremonials, they neither may nor must officiate; and enjoin all Ministers, Priests, Deacons, under severest censures and deprivations, to wear Cassocks on their ordinary Apparel, Girdles, and Gowns upon them, Surplesses, or Copes upon their Gowns, and if Doctors and Graduates, Hoods, Scarves, 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 Minister's 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, wilful violations of this his sacred Injunction, their hating, reviling, persecuting, rejecting, depriving any of his faithful, painful Ministers, Servants, as Praecisians, Puritans, Non-conformists, schismatics, or fanatics, only because they will not or dare not in point of Conscience, against the precedent sacred Injunctions conform in every punctilio to those superfluous Vestments, Disguises, which their Fantastic frothy brains have invented, prescribed in God's worship, against and besides his Word, and 
* Acts ●. 19, 20. c. 5. 29.  obey God rather than men.  
9ly. That John the Baptist (our Saviour's immediate forerunner) 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, prebend's, Ministers, heap living upon living, and one Coat, Vestment upon another, when so many poor Christians are naked and destitute of clothing, to whom their 
n Honorius Augustedunensis Gemma Animae l. 1. c. 237. Tho. Waldensis, Tom. 3. 'tis 4. c. 30. Sect. 5, 6. Gul. Durantes, Rationale Divinorum lib. 3. My Signal Loyalty and Devotion p. 219, 243.  Laws, 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 Stipendiary 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 Nonresident, by allowing them such contemptible Salaries as will scarce provide them clothes, much less a competent substance for them and their Families.  
10ly. 
o 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 righteousness, 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, Bishops, Deans, prebend's, and other Pompous Clergymen 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 raiment; The discriminating of Ministers from other Christians, and Popes, Patriarches, Archbishops, Bishops, Arch-deacons, Deans, prebend's 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 inferior Ministers or Lay-christians, and reputing Sermons, Prayers, Sacraments, preached, made, read, administered 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 
p ●eccat graviter qui vutur 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 gross, dangerous mistake, dishonourable to God, Religion, Christianity itself, 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, 
q 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 burden than 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, Scholars, Christians, who repute them Unnecessary or Superfluous, is to affront, repeal this first Apostolical Council and Decree, and to advance themselves above the Apostles.  
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 enjoined them 
* Mat 28. 19, 20. Mark. 16. 15, 16▪ compared with Eccl. 12. 13. Fear God and keep his Commandments, 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 administering 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 Church's unity and peace. Therefore they may and aught to be set aside, by Christ's 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 such 
r Mat. 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, 
s 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 Commandment. Till therefore Popes, Archbishops, Bishops and Prelatists can show or produce an express 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 less impose or enforce them upon any Ministers, Scholars, Christians, as they will avoid Gods, Christ's, and their heavy displeasure, censure.  
These Scriptures and reasons premised, I shall in the next place proceed to show 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 by 
t Gemma Animae, l. 1. c. 118.  Al●ui●us de Divinis Officiis, c. 38, 39 
u Rationale Divin●rum, l. 3.  Honorius Augustodunensis, Gulielmus Durantus, 
x Doctrinalis, Tom. 3. Tit. 4. cap. 29, 30.  Thomas Waldensis, some 
y Bochellus 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 enjoined them to be worn in time of Divine service, Mass or Administration of Sacraments, they do not mention, but only the various mystical significations, groundless grounds, and frantic reasons of their several institutions. I find in a spurious Deeretal Epistle attributed to 
z Surius 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, aught to be consecrated, and decent, and applied 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, than 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 Colleges 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 mystery 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 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 withal is the Decree of Pope Eusebius about the year 309. first recorded by 
h De Consecratione didst 1.  Gratian, and 
i Surius 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 linen Garment made of Flax, engendered out of the earth; because Christ's body was buried in linen clothes, is very absurd.  
Had Christ celebrated his last Supper, or preached, prayed in a linen Surplice whiles he lived, the inference had been tolerable; But since he never did it, for aught appears; and the Evangelists precisely record, that at his 
k Mat. 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 Raiment (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 passed: the Argument recoils 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 Surplice whiles he lived; Therefore no Priests, Bishops or Ministers, (who are his 
* 2 Cor. ●. 20. 1 Pet. 11. 23. 1 John. 2. 6. Eph. 5. 1. Phil. ● 5. 1 Pet. 2. 21.  Ambassadors, and should imitate his Example) ought to do it after his death. 2ly. Christ did not put on these linen Garments himself, or to officiate in them; but Joseph of Aramathea and Nichodemus, wrapped his dead Corpse 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 Corpse be wrapped up in them when they are interred. 3ly. These white linen Garments wherein Christ's body was wrapped were only his Winding-sheet and Grave-cloaths, not a Surplice, 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 linen 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. Christ's body was not wrapped in these linen clothes in any relation to his Priestly office of function; but only as a mere dead Corpse to be interred, it being the usual manner of the Jews thus to bury dead Corpse, as well Laymen as Priests: witness John 19 29. (quoted by this Impostor) Then took they the body of Jesus, and wound it in linen clothes, with the spices, as the manner of the jews is to bury: compared with John 11. 44. So the 
l Alexander 〈◊〉 Alexandro. Gen. Dierum, l. 3. c. 7.  Nasamones, Grecians, Spartians, Argives, Syra●●sians, Sycionians, and other Nations wrapped the dead bodies of their deceased Friends in white linen clothes, with spices and balms and so interred them. Therefore if this reason be solid, all Men and Women as well Jew's 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 linen Grave clothes, when buried in their Graves.  
The 
* See 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 Vnde 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 & virgins, 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 his 
n Tom. 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 public exercise of their Ministry, and Administration of the Sacrament: which is further evidenced by St. Chrysostom, ad 
o Tom. 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 the 
p Cent. 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 
q Ecclesiastical Polity l. 5. sect.  Mr. Hooker and others justify the Antiquity, use of Surplisses, though they do not positively define these white Garments to be Surplices; nor can they prove they were constantly and universally used by, much less prescribed to all Ministers, Deacons, and Ecclesiastical persons in that age, or some hundreds of years after, by any Ecumenical, National or Provincial Councils. 
r 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 Surplice, 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, Pope 
s Cent. Magd. 7. col. 153, 154▪  Sylvester and other Popes brought in the use of Stoles, Surplices, with other Priests Massing Vestments by degrees, and soon after turned their Masses and Divine Services, by their manifold disguised Vestments, Ceremonies, Processions, Bowings, Cross, ridiculous, antique, fanatic innovations, gestures, into a mere Pageantry or Interlude, as is evident by 
t Bibl. Patrum Tom 8. p. 397, 398, etc.  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, paralleling them and the grounds of their institution together. After whose time I find 
u Bochellus Decret. Eccles. Gal. l 1. Tit. 7. l. 3. 'tis 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 
x Cent. Magd. 9, 10, 11, 12, 13▪ etc. cap. 6. Baronii annal Spondanus, Missale, Pontificale, & Ceremoniale Romanum.  wearing a Surplice 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 Rubrics, but likewise in their Missals, Pontifical and Ceremonial of Bishops, enjoin set forms of Prayers and Cross 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, etc. Antuerpiae 1630. Benedictie●es Diversae, p. 101, 102. Pontificale Romanum, par. 2. p. 357, 358.  Benedictio in Sacerdotalium indumentorum in genere.  
V. Adjutorium nostrum in nomine Domini. R. Qui fecit coelum & terram. V. 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 propitius 
* Innovationibus 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.  
V. Adjutorium nostrum in nomine Domini.  
R. Qui fecit coelum & terram.  
V. 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 eyes (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.  
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, Vasorum & 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 engendering another almost in infinitum according to Popes and Prelates fanatic devises.) All which train and beadroll of consecrated particulars must dance attendance on Massing Priests and Prelates, to make their Popish Mass, and divine service completely 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 to put any of them on to say Mass, or administer Sacraments, without the use of special Prayers prescribed by, and thus registered 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 exuiter 
* See 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, & 
* Priest's marriage 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. 
MVnire digneris me, Domine Jesus Christ, 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 ment retineam & memoriam passionis, & sanctorum victorias Martyrum.   
Ad Stolam. 
REdde mihi, domine, obsero, stolam immortalitatis, quam perdidi in praevaricatione primi parentis: & quamvis indignus accedere praesumo ad tuum sacrum mysterium cum hoc ornamento, praesta ut in eodem in perpetuum merear ●aetari.   
Ad Tunicellam. 
TVnica 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 ment flebili, ut cum exultatione portionem accipiam cum justis.     

Orationes dicendae cum Sacerdos induitur Sacerdotalibus paramentis.  
CVm 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.  
The 
a P. 12, 13, 30, 32, 38, 39  Roman Pontifical, in the Title De Clerico faciendo, prescribes, that when any Clerk or Clergyman 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 Mitre, and taking in his hand the Surplice, saith unto them all. Induat novum hominem, qui secundum Deum creatus est, injustitia & sanctitate veritatis, & mox imponit illud (Superpelliceum) cuilibet repetendo, Induat te, etc. 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 Rubric: Ordinandi omnes ad quatuor minores Ordines, esse debent Superpelliceis induti, cum candela in manu dextra. And in the Rubric, De Consecratione Diaconi & Sacerdotis, it writes, Eyes igitur amictu, Alba, cingulo, et manipulo paratis, ac stolam in sinistra manu, et candelam in dextra, ac dalmaticam super brachium sinistrum tenentibus, etc. the Archdeacon presents them to the Bishop to be ordained. Post haec Pontifex accipiens Stolam, etc. et Dalmaticam, induit ea quemlibet successiuè 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; Accipe stolam ✚ candidam de manu Dei, etc. Induat te Dominus indumento salutis, et vestimento laetitiae, et Dalmatica justitiae circumdet te semper, in nomine Domini. R. Amen. Their 
* Ibid. 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, etc. 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, Cross, 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 altar, etc. After which his Mitre, Ring, Pastoral staff are consecrated, put on, and delivered to him by the Bishop, with many Prayers, Solemnities, Cross, Bowings, Kneel, 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 nauseate such theatrical disguises and Vestments, on which grave old Bishops overmuch dote, as little Children use to do on their Babies, Toys and Rattles.  
The first foreign Synod wherein I find the use of white Garments and Surplices prescribed to Priests, Canons, Chaplains, is that held under 
* Bochellus Decret. Eccles. Gal. l. 6. Tit. 7. c. 24, 25▪ p 1020. 1221.  Galo and Simon the Pope's Legates in France, Anno Dom. 1215. which among other Decrees proving the luxury, pride and excesses of Priests Garments; expressly prohibited them to wear Garments of any other colour but white; or black, or red, and commanded, ut sine 
* So Surplices are frequently styled 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 linen Coats, or close Hoods: But this Decree relates rather to their ordinary wearing Habits, than to their sacred Vestments, and enjoins 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 subjoins, 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 Surplices when they wash them, and the water wherein they wash them must be reserved in a consecrated Cistern, or in the Font as holy, and one superstition, foppery begetting another, till endless, 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 Poitiers 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, seu Capellani in Ecclesiis parochialibus adstant administrantes cum divina celebrantur, honest Superpelliciis sint induti.  
The 
a Bochellus 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 subjoin, if the Priest's nose in saying Mass chance to bleed, and any of the blood fall upon his Surplice, after the blood stopped, he is to proceed in his Mass, having first washed his hands in silence, mutatis tamen prius vestimentis Sacerdotalibus, & pannis altaris, si sint sanguine maculati.  

b Bochellus Decret Eccles. Gal. l. 1. 'tis 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 Surplices at Mass, 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.  

c Bochellus Decret Eccles. Gal. l. 3. Tit. 1. c. 78. p. 371. c. 114. p 378.  Synodus Synonensis in France, An. 1524. enjoins the Priest to wear a Surplice when he carries the Sacrament to sick persons. Quotiens contigeri● Sacerdotem deferre sanctam Eucharistiam ad infirmos, habeat Sacerdos Superliceum et Stolam, & incedat tàm ●undo quam redeundo usque ad Ecclesiam in habitu decenti, faciatque ante se deferri lumen, & campanulam pulsantem praeire.  

d 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 quam redeundo, & campanulam pulsari.  
The Synod of Paris, Anno 1557. decreed Surplices to be worn at Matins, Masses, public Prayers, Litanies, Confessions, and at Celebration of the Eucharist, Marriage, and extreme Unction. 
e 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 Vnctionis administratione, slolam addant Suppel ●●iis. After this 
f Bochellus l. 3. Tit. 17. c. 14. p. 1018, 1019.  Synodus Aquensis in France, Anno 1585. made this Decree concerning clergymen's 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 & Collegiatarum, quo tempore Cappa induuntur, two 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 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 Surplice, and proceed in this manner, 
* Bochellus, l. 5. Tit. 1. c. 79. p▪ 373.  Vbi manus laverit, tum Superpelliceo, Stola, pluviali ubi potest indutus, ad altare genibus flexis oret. Sacerdotes verò caeteri Clericive qui comitantur Superpellicem adhibeant. Si Canonicorum capitulum sit, cappam vel almutiam, aliudve indumentum, ut illis in choro moris est. Reliqui fideles bini prosequantur capite aperto, & quamplurimi candelis accensis, ac primo loco viri, in quibus scholares sanctissimi Sacramenti praecedant, postremo foeminae: Omnes, praesertim Ecclesiastici homines, hymno, & Psalmos paenitentiales, aliosve intima animae pietate, 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 altar, nisi Clericum in decenti habitu, & cum Superpelliceo mundo cum manicis, sibi inservientem habuerit; enjoining the Parish Clerk to wear a Surplice as well as the Priest.  
This last French Popish Synod prescribes the constant use of Surplisses to all Canons, prebend's, 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 Rubrics of saying or singing Mass, prefixed to them, do only enjoy their use without any penalties Ecclesiastical or Civil expressed in them, to be inflicted on Non-Conformists thereunto.  
For the use of Surplisses in our British Churches, during the Britons or Saxons times, I remember nothing in Canons or Histories; only our Alchuinus, Tutor to Charles the Great, An. 800. De Divinis Officiis, c. 38, 39 writing of the several Vestments wherewith Priests were clad in the Old Testament, 
a Opera Luttiae. 1617. col. 1085, etc.  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 Suffragans, subjoyning, Stepha●u●s natione Romanus ex Patre Labio (ut legitur in gestis Pontificalibus) ●●nstituit Sacerdotibus Levitisque Vestes sacras in usu quotidiano non uti nisi in Ecclesia. Whether any of these Garments were then used in England, or the same with Surplisses for fashion, as colour, I cannot define. The first mention I observe in our Historians of Surplisses and their wearing by that Name, is in the year of our Lord, 1237. the 21. of Henry the 3d. where 
* Hist. Angl. Tiguri. 1589. p. 431. 432. Londini, 1140.  Mat Paris records, That Otto the Pope's Legate summoning all the Popish Bishops, Abbots and Clergy to a Council in Paul's Church, London, to which he went in great Pomp, entering the Church he put on his Pontifical Garments, and among the rest a Surplice, 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 cruse & caeriis acconsis et cum Letania. The second day the Council being begun, missi sunt ex parte Domini Regis, Comes Lincolniensis Johannes, et Johannes filius Galfridi, et Gulielmus de Raele, Canonicus sancti Pauli, ut dicto Legato ex parte Regis et Regni inhiberent, ne ibi contra Regium Coronam et Dignitatem aliquid statuere attemptaret, et remansit ibi, ut hoc observaretur, Gulielmus de Raele Capa canonica et Superpelliceo, aliis reedentibus. By which it seems the Canons sat in this Council in their 
‖ See Spalm●n & Gul. Somneri Glosserium Tit. Capa, Cappa. Simeon Dunelmensis Hist Col. 61.  Canonical Caps, or Cowls and Surplisses, as well as the Pope's 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 caereiss 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 Christ's blood, sent to the King from Jerusalem (who carried the viol himself from Paul's to Westminster, under a Canopy) which they accordingly performed; the Mass 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 Surplices, 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 carried it to sick Persons, on which Lindwode hath this Gloss, ●t sic tolerare potest licet Minister Sacerdotis non sit indutus, Superpelliced, licet honestus sit quod ipsius Minister Superpelliced induatur considerata qualitate Beneficii et facultatibus ejusdem. Which intimates that Parish Clerks should wear Surplisses as well as Priests.  
Robert Winchelsie, 
* 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 Gloss, 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 days, the other for holidays, 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 Gloss, 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 juris 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 confectum, sed in nostro communi usu, intelligatur ut prius dixi.  
The use of these Rochets, Surplisses, and other Massing Vestments introduced by Popish Councils & Decrees to celebrate the Mass, & Mass Priests, Prelates officiating in them at their consecrated Altars, (who likewise clad and wrapped up their consecrated Host or Breaden God in a pure white linen Corporal, by the prescription of the selfsame Constitutions, Canons, Missals, Pontificals, Ceremonials, Rituals, which enjoin 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▪ year of his Reign, not without some opposition, and an open Rebellion in Devonshire, Cornwall, and other places, by Popish Priests and their Confederates. In the first Edition of the Book of Common-Prayer, E. 6. c. 1. not only all 
‖ See Dr. Corn. Burges his reasons showing 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 administered, with other Ceremonies prescribed by former Masse-books, Breviaries, Pontificals were abolished and left out of the Bubricks, as superstitious, useless, offensives but likewise the wearing of Palls, Planets, Chimer●●, Lawn Sleeves, Sandals, Copes, Hoods, and other Vestments, (except only a Rochet, to be worn by Archbishops, Bishops, and Surplisses only by Priests and Deacons) were totally laid aside as Popish superfluities, or unnecessary Disguises; and it was generally expected by divers zealous Protestants, that Rochets, Surplisses, and square Caps, would have been then likewise taken away upon the same accout, being all appurtenances to the M●sse▪ Masspriests, and only prescribed by Popes and Popish Missals, Pontificals, Canons, Decretals. But the King and Counsel not holding it necessary or convenient to reform all things together at first, but by degrees; retained and enjoined the use of the Surplice and Rochet, by this Rubric 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 ALL BE, VESTMENT, NOR COPE; but being Archbishop or Bishop, HE SHALL HAVE AND WEAR A ROCHET; and being a Priest or Deacon, HE SHALL HAVE AND WEAR A SURPLICE. 
‖ 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 Gloucester, scrupling to wear a square Cap, Rochet, Surplice, and refusing to be consecrated in his Pontificalibus, reputing them as TRIFLES, tending rather to SUPERSTITION than otherwise: and learned Peter Martyr (than Regius Professor in the University of Oxford) though a Prebend of Christ-Church, constantly refusing to wear a Surplice in the Choir 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 itself: because where such Ceremonies were so stiffly 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 Lord's Supper and the Pope's Mass. f 100 101, 102, 103. & Catechism, f 485, 486. in his works.  And John Alasco, Times, 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, 
‖ Excogitavit haec avaritia qua se Hypocres●s ●uco ad hunc modum vinditat. Nobis Christus unite spectand●● est. Quicquid aliter geritur atque ipse gessit, flagitium est De luxu mundi Ecclesiastics 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 foreign 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 Rubrics expunged, and 
* See Dr. Corn. Burgess his reasons showing the necessity of Reformation, etc. p▪ 33▪ 3●.  the use of the Rochet, Surplice, 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 enjoining 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 Schisms, Contests about Rochets, Surplisses, the form of Bishop's Priests ordinary Vestments, and Formalities afterwards sprung up between our most zealous Protestant Bishops and Ministers, in the first 7. years of Q. Elizabeth's reign; you may read at leisure in 
p See 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 lays many black aspersions 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 Lord's house suppressed; and the world was filled with Books pro & contra concerning them; as the Books of Mr. Cartwright, Mr. Vdal, Penry, Martin Mar-Prelate, Altar Damas●●num; A Brief Discourse against the outward apparel, and ministering Garments of the Popish Church, printed 1●78. A Discourse, whether it be a Mortal Sin to transgress the commandments 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 Elizabeth's 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 Priest's 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 height at the beginning of K. James his Reign; who to silence or allay them, appointed a special 
* See the Conference at Hampton Court, printed 1604. p. 76, etc.  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 Bishop's obstinacy, potency, pride; who refusing to comply with the moderate, just desires of their Fellow-Ministers, and Protestant Christian Brethren in some superfluous Trifles, particularly concerning the wearing of the Surpliss, then, and yet commonly termed A Rag 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 Churchmen, but likewise to all Ministers, Curates reading Divine Service, or administering the Sacraments, in Parish Churches or Chapels, and likewise to Fellows and Scholars in the Universities; (for which there was no former binding Law nor Canon) by these ensuing Constitutions.  
Canon 16, and 17. In the whole Divine Service, and Administration of the Holy Communion in the Colleges and Halls in both Universities, the Order, Form and Ceremonies shall be duly 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 Universities, shall in their Churches and Chapels, upon all Sundays, Holidays, 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 Surplices, such Hoods as do severally appertain to their Degrees.  
Canon 24. In all Collegiate and Cathedral Churches, the Holy Communion shall be administered upon Principal feast-days, 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 gospeler and Epistolar agreeably, according to advertisements published by Queen Elizabeth, An. 7.  
Canon 25. In the time of Divine Service and Prayers in all Cathedral and Collegiate Churches, when there is no Communion, it shall be sufficient to wear Surplisses, saving that all Deans, Masters and Heads of Collegiate Churches, Canons and prebend's, being Graduates, shall daily at the times both of Prayer and Preaching, wear with their Surplices such Hoods as are agreeable to their Degrees.  
Canon 58: Every Minister saying the Public Prayers, or ministering the Sacraments, or other Rites of the Church, shall wear a decent and comely Surplice with Sleeves, to be provided at the charge of the Parish. And if any question arise touching the matter, decency or comeliness thereof, the same shall be decided by the discretion of the Ordinary. Further more, such Ministers who are Graduates shall wear upon on their Surplices at such time, such Hoods as by the Orders of the Universities are agreeable to their Degrees; which no Minister shall wear (being no Graduate) under pain of Suspension. Notwithstanding, it shall be lawful for such Ministers as are no Graduates, To wear upon their Surplices instead of Hoods, some decent Tippet of Black, so it be not silk. After which follows this 74. Canon, prescribing the form, species of their ordinary wearing Apparel.  
The true, ancient and flourishing Churches of Christ being ever desirous that their Prelacy and Clergy might be had as well in outward reverence, as otherwise regarded for the worthiness 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 ancient Custom of the Church of England, and hoping that in time newfangleness of Apparel in some factious Persons will die of itself, 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 Colleges, Archdeacon's, and Prebendaries in Cathedral and Collegiate Churches, (being Priests or Deacons) Doctors in Divinity, Law, and Physic, Bachelors in Divinity. Masters of Arts, and Bachelors of Law having any Ecclesiastical living, shall usually wear Gowns with standing collars, and sleeves strait at the hands, or wide sleeves as is used in the Universities, with Hoods or Tippets of Silk or Sarsenet, 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 Journeys Cloaks with Sleeves, commonly called Priests Cloaks without Guards, Welts, long Buttons, or Cuts. And no Ecclesiastical person shall wear any Coif, or wrought Nightcap, but only plain Nightcaps of black silk, Satin, or Velvet. In all which particulars concerning the Apparel here prescribed, our meaning is not to attribute any holiness or special worthiness 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 Scholarlike Apparel. Provided, that it be not cuts or pinks, and that in public they go not in their Doublet and Hose, without Coats or Cassocks: and that they wear not any lightcoloured Stockings. Likewise poor beneficed men and 
* Such 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 Pope's Decrees enjoined constantly to wear Surplices in time of Divine Service and Sacraments.  
These Constitutions and Canons (never approved nor assented to by the Lords and Commons then or afterwards assembled in Parliament, but by the King alone under his Great Seal, and so not binding to the Subjects in their Liberties or Freehold, against Magna Charta, ch. 29▪ and sundry other Acts recited in Rastal, Tit. Accusation, and the Petition of Right) instead of allaying, composing the Spirits, wounded the consciences, and augmented the number of Nonconformists, many hundreds of godly preaching Protestant Ministers, Scholars, who could not conform unto them, being thereupon suspended, deprived, and thrust out of their Benefices, Curatships, Fellowships, Scholarships, to their own and their Family's ruin, and many learned hopeful Scholars enforced to desert our Universities, decline the Ministry, and betake themselves to other callings, and persons of less 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 fly to foreign Countries or Plantations, to the great grief and discontent of their People, friends, allies, and moderate Protestants; which occasioned 
‖ See Th● Whe●●●hall of the Abuses now in the Church of Christ 1906. See a Christian and modest offer, etc. 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 Burgess his Answer rejoined thereunto, and the Authors quoted therein, Land ●n 1631. Necessity of 〈◊〉 and hundreds more.  many new books of Controversy 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 public Acts, Ordinances, and ejected by force of Arms 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 reinforcing 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 God's 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 people's general satisfaction, and the Churches public Peace, Unity, after so many dangerous Schisms, and Convulsions.  
Having given you this account of the true original institution, prescription, progress, forms of consecration, and putting on of these Pontifical and Sacerdotal Vestments in the Churches of Christ, of the principal Papal, Episcopal Decretals, Councils, Canons, that enjoin them, and Scriptures, Arguments against them, I shall in the next place examine, answer the Scripture Texts, Arguments produced by Popish Prelates, Canonists, Schoolmen 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 satisfy any tender Conscience, or judicious sober Christians Judgement, though highly magnified and cried up with great gravity, seriosity by some Reverend Prelates and Clergymen, 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, etc. 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 Priest's Office, (which Garments are there at large described;) and to make Coats, Bonnets and Girdles for Aaron's sons, for Glory and Beauty, and to make them linen Breeches to cover their nakedness, which should reach from their loins even to their things, and to put them upon Aaron and his Sons when they come into the Tabernacle of the Congregation, or when they come near unto the Altar to minister in the holy place, and to consecrate and sanctify Aaron and his Sons, that they minister to God in the Priest's Office, that they bear not their iniquity and die. 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 oil (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 God's prescription, were put upon Aaron and his Sons, who were consecrated by Moses, together with their holy Garments, wherein they & the succeeding High-Priests, and Jewish Priests usually ministered to the Lord: whence they were styled, Priests Garments, and holy Garments, which they were to put on when they ministered 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, Surplices 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 ways justified but condemned by these Texts.  
2ly. All these Garments were made, and the constant use of them in Divine services and administrations, punctually enjoined by God's special Command, warrant, law, not by Popes, Bishops, Councils, Decretals, Injunctions, Constitutions, Canons, Visitation Articles, alone, as all Pontifical, Sacerdotal Garments, Rochets, Surplisses, Hoods, and other such Trinkets are.  
3ly. They were all put on Aaron and his Sons, and both of them consecrated together, by Moses alone, the chief civil Magistrate; not by any Pope, Bishop, Priest or other Ecclesiastical person, who now 
* See Ponti●icale R●manum, Caeremoniale Episcop●●um. My Vn●●sh●ing of 〈◊〉 and 〈◊〉. Bishop Halls Divine Right of Episcopacy and Remonstrance Mr. Sanderofts Consecrations Sermon on Tit. 1. 5. newly printed.  only engross and claim the right of ordaining, consecrating all Archbishops, Bishops, Priests, Ministers, Deacons, Ecclesiastical persons, together with the hallowing of their Garments, Rochets, Surplices; and deem it no less than Sacrilege and Usurpation for Kings or Civil Magistrates to ordain or consecrate any of them, or order aught 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 Cress', Cassocks, Gowns, Black Silken Girdles, Copes, Mitres, square Gaps, and other Vestments now used, contended for by Ceremonial Prelates and Clergymen. Therefore 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 King's Palaces, as these Texts resolve. Therefore no precedents 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, ascension 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 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, unless 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 Sons, who were all Priests by birth and succession, not election and ordination, as all Apostles, Bishop's 〈◊〉 Ministers, Deacons were, and yet are; who being none of the Tribe of Levy, or Sons of Aaron by natural generation, can claim no Title by the Law to their Priestly Garments, much less by the Gospel, which thus expressly 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 spoke nothing concerning Priesthood. An unanswerable Text against all Evangelical Bishops, Ministers, Deacons, claims and pretences (especially being Gentiles, not Jew's 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 only 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 Precedent from the Apostles, or primitive Christians, Churches for above 300. years after Christ. 
* Exod. 28. 42. ● 39 28. Leu. 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, realest imitation. Our Bishops, (or the Pope, who pre●end themselves the High Priests Successors, though they can never prove it) must then wear a Breastplate, ephod, robe, broidered coat, mitre, girdle, of the same materials, form as Aaron's were. And our Priest's, Deacons, must wear fine linen Ephods, Breeches, Bonnets, and none but linen, not 
‖ Ezech. 44. 1●, 18.  woollen Garments on them, whiles they minister, nor any thing that may cause sweat; and lay aside all their Surplices, Hoods, Gowns, Copes, Caps, Cassocks of wool, silk, satin, 〈◊〉, velvet, which now they use; else they do not imitate but prevaricate from this precedent. 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 enjoined by the 
* Here, p. 67.  forecited Canons; since none but Aaron and his Sons alone were to wear these holy Garments.  
5ly. All these their Garments must be consecrated in the selfsame manner as theirs were, 1. By Moses the chief Civil Magistrate; not by 
† Missale Romanum, Benedictiones diversae & Pontificale Romanum.  Archbishops, Bishops, Priests or Presbyters. 2ly. With sprinkling of blood and holy anointing oil upon the Tip of their Ears, Bodies, Garments, after they were put upon their Backs, without any solemn Prayers, Holywater sprinkled, or Crosses made on them, as their Episcopal Vestments, Surplices, 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 Rubric 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, fanatic 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. 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, etc. 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 sicut 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 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 etiam 
* Where 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, & 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 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 nostris dictum est, euntes in omnes gentes, etc.  
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 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, & eye in carne gloriosa effecta spirituali quasi in albis vestibus socientur. Ind est quod potius lineis vestibus utuntur, quia sicut linum multo labore ad candorem perducitur, sic 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; subdiaconus 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 & palleiss & 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 tropological significations, with such frantic, ridiculous conceits, and impious pervertings, wrest of sacred Scriptures, as would affect all conscientious sober Christians with grief and indignation, and others with more laughter than any Interlude or Puppet-play. I shall only transcribe this Chapter De Alba, or the white Surplice, 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. vary. Rursus alba cingula stringitur, ut omnis voluptas carnalis astricta intelligatur, dicente Don't. 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 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.  
Name 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 dolour in ore ejus. Haec etiam vestis representat albam vestem in qua Herodes illusit Christo. Luc. twenty-three.  
In answer to this Popish chaff I shall only propound the Poet's 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 Surplices and Rochets, 
Arg. 2.  which is this, White, and white Garments are a sign or badge of holiness, innocence, purity, joy and gladness, as is evident by Psal. 51. 7. Isay 1. 18. Dan. 11. 35. Rev. 3. 4, 5, 18. c. 4. 4. c. 6. 2, 11. c. 7. 9, 13, 14. c. 19 18. Eph. 5. 25, 26, 27. Eccles. 9 8. Therefore Bishops, Ministers and Deacons ought to wear White Rochets, Surplices 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.  
To which I answer, 
Answer.  1. That White is not always a sign, badge of Purity and Innocency, but oft times of Corruption, Defilement, Gild, & that in the Scriptures, Priests and Prelates account. As 1. in the Case of Leprosy (the worst, 
a Levit. 13. 38. 44. 45.  uncleanest of all Diseases) a white scab, spot, skin, was a sign, symptom, consequent of the plague of Leprosy; whence it is recorded of 
b Levit 13, & 14▪  Miriam and 
c Numb. 12▪ 10. 2 King's ●. 17.  Gehazi, when smitten miraculously by God with leprosy for their Sins, that they became leprous, and went out a Leper as white as Snow. 2ly. In the Case of Hypocrisy, especially in false Prophets, Priests and Clergymen, against whom Christ himself gives this description, caution, Mat. 7. 15, 16. Beware of false Prophets, who come unto you in Sheep's clothing (which is commonly 
d 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, (long 
* See page 12●. 123.  white Surplices, Gowns, Gassocks, Cloaks, 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 Apostles 
e Wickliff Di●logorum, l. 4▪ c. 16, 17. De Pap●. c. 12.  John Wickliff and others applied to the Popish Prelates and Clergy, their Surplices and Vestments, 
f Doctrinalis, Tom. 3. Tit. 4. c. 29. 30.  as Thomas Waldensis, and others relate: together with that of Matth. 23. 25, 27, 28. woe 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 blind Pharisee, cleanse that first within the Cup and Platter, that the outside may be clean also. woe unto you Scribes and Pharisees, Hypocrites, for ye are like unto whited Sepulchers, which indeed appear White (or beautiful) outward, but are within full of dead men's bones, and of all uncleanness: Even so ye also (in your long white Surplisses and Priestly Garments) appear righteous unto men, but within ye are full of Hypocrisy and Iniquity. Upon which account Paul styles 
g Acts 23. 3.  Annanias a whited Wall. 
h 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 Clergyman or Bishop for Heresy, uncleanness, 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, Bawds, Whoremasters, and other scandalous, unclean Offenders, 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 Pope's Legates; the Synods of Paris 
* Here, p. 51, 53.  forecited; and other Authors usually style a Surplice, Supplicium, a Penance or Punishment, because Offenders did Penance in a Surplice or White Sheet. Therefore Surplisses and white Garments even in Churches are a badge of Gild, Infamy, as well as of Innocency, purity, and honour. 4ly. St. Hierome himself, 
i Lib▪ 1. Advers. Jovinianum.  and Caelius Rhodiginus out of him, censure the wearing of white Garments by Monks, 
k 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, 
l Pontificale Romanum p. 13.  but advance themselves above Lay Christians; as appears by this Prayer in the Roman Pontifical, when they put on their Surplices, 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, etc. And these words of the Archbishop to the King at the time of his Coronation, when he placeth him in his Throne, 
a My Signal Loyalty and Devotion of God's true Saints, etc. to their Sovereigns, 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 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, than Porters, Carters, Grooms, Virgins and Country Lasses, who usually go clad in White Frockes, Waistcoats, 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 always a badge, or Garment of Joy, but oft times of Mourning and Grief, as in the Cases of penance and degradations forecited; and in these ensuing Precedents. 
b Genialium Dierum, l. 3 c. 7.  Alexander ab Alexandro, 
c De Moribus Gentium.  Bremus and 
d Romanae 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 Corpse to their Graves, involved usually in white Winding sheets and Cere-cloathes; Plutarch, and 
e Problematus, Locus, 120. de Vestitu.  Aretius out of him informs us, That the Roman Matrons, mourned in white Garments. In 
f Purchas 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 of 
g Sands 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, 
h Lins●h●t, l. 1. c. 22 Purchas Pilgrimage, l. 5. c 15. p. 667.  at this Day the 
i Benedicti Are●i. Problemata L●●us 120. p. 36● 〈…〉, Antiqu. ●onviv. l. 2. c. 26.  Queens of France after their Husband King's decease wear White Garments during their Widowhood, in token of Grief and Retiredness: and in many places of England when any Maids die before marriage, other Virgins use to accompany their Hearse to their Graves in white Waistcoats, Gloves, Ribonds; Therefore white Garments cannot be of themselves, a badge of Joy, cheerfulness, Triumph, for then white Winding-sheets should be, wherein we all inter dead Corpse.  
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, Surplices, Rochets in Divine administratious, which doubtless they would have done had they deemed them necessary, decent or expedient; so on the contrary, I read, 1. That the 
a Strabo, Solinus, Pomponius Mela, Alexd ab Alexandro Gen. Dierum l. 5. c. 18. f. 291. & Boemus De Moribus Gentium.  Tapyrae, Bactriani, Iberi, and other barbarous Nations about Hyrcania, compel 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 Plays had 4. Factions, clad in 4. several sorts of coloured Garments, 
b 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: 
c 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 Plays, Toga Candida in a white Gown or Surplice, 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 styled Candidati, as Caelius Rhodiginus proves at large out of 
d Hist. Rome l 4.  Titus Livius, 
e Problemata.  Plutarch, 
f Hist. Naturalis. l. 8.  Pliny, 
g Digestorum. l. 1. De Officio Quaestoris.  Ulpian, Juvenal and others; which Candidates 
h 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, etc.  usually bribed the People to gain their Voices with money, meat, drink, feasts, (notwithstanding many successive severe Laws made against it) as too many Knights, Citizens, Burgesses now use to bribe their Electors before and at every Parliamentary election, with Gifts, Feasts, and drunken entertainments, for which they deserve expulsion out of the House of Commons, far better than 
d 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 Mayor of Westbury (in Wiltshire) 4. l. to be elected a Burgess to serve in that Parliament for this his corrupt dealing (which was to poison the very Fountain itself;) and the Mayor 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, 
e 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 Expenses, 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, Butts of Wine, and many Barrels of Ale, Beer to their Electors for their Voices? Yea those Mercinaries who thus unworthily sell their Voices, deserve to be for ever disabled to have any voice in future Elections; and this Roman Law is now fit to be enacted among us, Vt in petendis honoribus, candidati sine toga ad Comitia descenderent, ne pecuniis in sinu reconditis tribuum suffragia mercarentur. 4ly. That the idolatrous 
f 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 Egyptians, when they sacrificed to this Idol, did shave their Crowns, and wear white Surplisses, Garments, (just as the Popish Priests do now) above a 1000 years before Christians took up this fashion; and the 
g Alexander, ab Alex. Gen. Dierum▪ l. 6. c. 19 f. 364.  Roman Matrons in the Feast of their Goddess Ceres, did annually sacrifice to her, veste candida, in a white Garment, ut tunc Diis gratum esse censerent, si à laetis, nec à funere pollutis celebraretur. 5ly. That the 
h Bochellus 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 Oil (pretended to be sent from Heaven) at the French Kings Coronation, albis induti, are arrayed in white Surplices and Rochets, though not in holy Orders. 6ly. That our Bishops themselves, and the Abbot formerly, but now the Dean of Westminster, at our King's Coronation, stripping off his ordinary Apparel, put on him a 
i My signal Loyalty and Devotion of God's true Saints and pious Christians to their Sovereigns, part 2. p. 131, 237, 242, 244, 253, 255, 391▪ Tho. Walsingham, Hist. Angl. p. 295, 296.  Collobium, Dalmatica, or close Pall, linen 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 Clergymen.  
4ly. Admit white Garments, Rochets, Surplisses a Badge of Innocency, Purity, Holiness, 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, prebend's, Priests, Ministers, Deacons, and other Churchmen. 1. Because they are all equally purified, washed from their sins externally by Baptism, 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 Clergymen 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 godliness, even as God is holy, as well as Clergymen. Upon which account they are usually styled Saints, holy men, holy brethren; and redeemed by Christ for his very end, that they should walk before and serve him in holiness and righteousness all the days 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, etc. 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 Clergymen.  
2ly. Then it will necessarily follow, that not only Prelates and other Clergymen, 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 always holy, innocent, undefiled, white, pure in all their actions, conversations, showing as lights of the world in the midst of a polluted and perverse generation, as 1 Ephes. 1. 4. c. 5. 26, 27. c. 4. 22, 23, 24. Phil. 2. 15. 1 Pet. 1. 15, 16. 2 Pet. 3. 11. and other forecited Texts resolve.  
3ly. It was 
* ●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 ancient custom in the Primitive Church (long before Bishops, Priests or Deacons wore white Rochets, Surplisses, and linen 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, Surplices, Garments, on all such Christians as were baptised, immediately after their Baptism, in testimony of their Purification and washing from their sins 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, 
Rex sacer, ecce tui radiat pars magna Trophaei  
Cum puras animas sacra lavacra beant.  
Candidus egregitur nitidis exercitus undi  
Atque vetus vitium purgat in amne novo,  
Fulgentes animas vestis quoque candida signat.  
Et grege de nived gaudia pastor habit.   
This custom of apparelling Baptised 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 People's conversation to the Christian Faith, and baptising by Paulinus, Anno Christi 627. and of his Sons soon after, adds quorum primi Albati adhuc (that is, whiles clad in white Garments after their Baptism) erepti sunt de hac vitae. Abbot Alchuvinus Scholar to Beda, and Tutor to Charles the Great, describing the forms and Ceremonies of Baptism about the year of Christ 800. 
* De Divints Officiis c. 19 De Sabbato sancto Virgil. Paschae Operum Col. 1062.  records, that the person baptised, after his baptism, 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 entitled to wear white Garments, Surplices, Rochets, as well as any Bishops or Priests whatsoever, who upon this account ought not to advance themselves above, or distinguish themselves from other baptised Lay-Christians. 
‖ De Institutione Clericorum. l. 1. c. 29.  Rabanus Maurus, flourishing about 840. years after Christ, writing of the Forms 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. Vtuntur 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 Rochets, Albees', Surplisses.) Dionysius Areopagita, Origen, Ambrose and Rabanus, to justify this custom, from whence the Lords day, Easter week, and the Feast of Pentecost, on which Christians heretofore were usually baptised, and then clad in White Garments, were styled Dominica et feria in albis, and by our English Calanders, Nation till this day, called White-sunday, and White-sontide, because all persons baptised on them, and Virgins too, were then usually clad in White Garments. Feria 2. In albis, hac hebdomada (to wit after Easter) vocatur, quod Sabbato sancto baptizati, vestem candidam, quam in baptismo acceperant gestare consueverint, ac in ea induti ac albati, usque ad alterum Sabbatum, quo solenni ritu albas deponebant, writes Learned 
* Gul. 〈…〉 l. 2●▪ c. 26. Sarius 〈◊〉 Tom. 1▪ p▪ 85, 788▪ 49● Tom. 3▪ p. 1●7, 683. 716. Tom. 3. p. 286, 365. 〈◊〉 Case sander, De Bap●●mo Infantum, and sundry 〈…〉 Cent. Magd. 4, 5, 6, 7. cap. 〈…〉 ●48.  George Cassander. If then this ancient custom of Clothing all baptised 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 selfsame 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, Clergymen, who appropriate them only to themselves by way of distinction from other Christians) without any scandal or prejudice to Religion; than à fortiori Bishops, Priests, Deacons Rochets, Surplisses, and other Vestments, may be discontinued and laid quite aside as useless, superfluous, if not schismatical, dividing, discriminating Christians from Christians, and Clergymen themselves from one another, raising many unnecessary contests, inconsistent with our Church's peace and unity.  
6ly. If a white colour, or white Linen 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 man's white Skins, (the natural Garment of his Body, which he wears upon him all his life) or his white linen Shirt, Waistcoat he wears day and night, all the week, year long; his white linen Bands, Cuffs, Handkerchiefs, and linings of his Doublet, Hose, or the white Socks he usually puts on every day, and not puts off till night, his white linen Nightcap, Sheets which he lies down and sleeps in every night, the white linen Napkins, Tablecloths, Towels he daily useth the white bread, meat, milk, eggs 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, Miller's Grooms, Ostlers they daily wear; the white Doublets of, men, Waistcoats, Petticoats, Aprons, linen 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 Clergyman, 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 Clergymen alone should wear them, when as all wear white shirts, bands, cuffs, and other linen Garments, as well as they, without distinction, no solid reason can be rendered to satisfy any reasonable man's judgement, or conscience.  
7ly. If White be a badge of Innocency, Holiness, chastity, purity, as is pretended, then why should not Archbishops, Bishops, Priests, Deacons, and all Cathedral-men wear white Hats, Caps, Gowns, Cassocks, Girdles, Doublets, Breeches, Stockings, Shoes, (but only black, red or russet Vestments as sundry 
p B●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 enjoin 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 clothes, or their Surplices, Rochets, Lawn-sleeves under their other clothes, Instead of shirts? It was a witty Question a 
q Mr. john ●adger● 〈◊〉 of the ●●●er Temple who 〈…〉  prattling Girl of seven years old demanded of Doctor Laud when Bishop of London, arrayed in his white Lawn-sleeves and Rochet. Pray Uncle why do you wear your shirt upon your Gown 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 badge of his universal Innocency, purity, sanctity when his Gown 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 Clergymen wear white Rochets, Surplices 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 Surplices in the Church. 2ly. Bishops and Ministers respective Consecrations, Ordinations, presentations, inductions, instalments to their Bishoprics, & Benefices, perception of their Rents, profits, tithes, and their constant preaching, praying, officiating, baptising, administering the Lords Supper, and diligent exercising of their Ministry in the Church, are sufficient of themselves without any Rochet or Surplice, to difference them from the people, As 
r 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-mindedness, and by renouncing the Pomp's, vanities, riches, honours of this present world, and all the sinful lusts of the flesh, according to their Baptismal vow, even as Pope Celestine the 1. asserted long since in his Epistle to the French Bishop, cited in the Title page. The 
s 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 Council of Clovesho, An 747. and the Excerptions or Canons of Egbert Archbishop of York, about the year 750. Decree: Vt unusquisque Episcopus & Sacerdos omnibus Festis & diebus Dominicis Evangelium Christi praedicet populo. Vt Episcopi nullatenus secularibus negotiis, plusquam D●i servisiis (quod absit, as most have done) subditi existant, sed maxim 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 
t Su●ius Concil. Tom. 3. p. 278, 279.  2d. Council of Cavailon, under the Emperor CHARLES THE GREAT, about the year 810. cap. 1, 2, 4, 5. decreed, according to the Decrees of the holy Canons, and the Doctrine of other sacred Scriptures; Vt Episcopi assidui sint in lectione, & scrutentur mysteria verborum Dei, quibus in Eccles●is Doctrinae fulgore splendeant, & verborum Dei alimentis animas sibi subditas saciare non cessent. Vt ea quae legendo persecutantur, opere compleant 
* Mat. 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 Et ut Regnum Dei non est in sermone sed opere, sint subditis norma vivendi, ità videlicet, ut & verbis & exemplis populo ad aeternam patriam pergenti ducatum praebent; Vt vita eorum & doctrina nequaquam discordent, sed quod dicunt, faciant, & quae faciunt docere studeant, et Praedicatione assidua plebem admoneant, & falce justitiae à credentium mentibus vitiorum spinas eradicent, & verbi Dei semine agros mentis eorum ad faecunditatem perducant. Vt humilitatem atque religionem, & in vultu, & in opere, & in habitu, & in sermone demostrent. Vt juxta Apostoli vocem irreprehensibiles sint & moribus ornati, & nequaquam turpibus luchris deserviant, 
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, etc. solicitè admoneant, cum itaque praedicatores sine cessatione populo Dei praedicare necesse sit, juxta illud 
* Isay. 58.  Isaiae. Clama, necesses, quasi tuba exalta vocem tuam, & annuncia populo meo scelera eorum, etc. 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. etc. & c. 33. 7, 8, etc. 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.  Councils 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 Bristol, An. 1392. Quod quilibet Sacerdos magis debet demittere Matutinas, Missam & Vesperas, & caeteras horas Canonicas quam praedicationem verbi Dei, eo quod solum traditione humana ordinantur; and Nicholas de Hereford then publicly taught, Nullas est verè Praelatus, nec habilis ad Praelaciam nisi sit doctor et praedicator, which positions our un-preaching and rare-preaching Prelates than 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●, than 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, etc. Non enim debent viri Apostoloci tardari cum alique temporali, quod vel eorum affectionem, vel occupationem, quo ad suum Officium impediret. Nuda autem & moderata habitio per vergam gestam in manibus potest intelligi. Vnde sicut oneratus multiplici vestimento est saepè per hoc indispositus ad iter: sic (Episcopus & Sacerdos) oneratus temporalibus est saepè indispositus ad prodessendum Ecclesiae: Et ad istum sensum dixit Christus ubi supra, neque duas tunicas habeatis, & ista lex Christi est fundata in lege Naturae cum qua nemo poterit dispensare: Therefore no Popes no Bishops can dispense therewith, much less Decree against it.  
9ly. For the objected Text of Eccles. 9 8. Let thy Garments be always white: if taken only in a 
* See here, P. 75, 76.  mystical sense for purity of life, chastity, innocency, or justification by the blood, robes of the righteousness 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 Laymen and Clergymen, not confined to Bishops, Priests, Deacons, and Ecclesiastical persons alone, to whom white Rochets and Surplices are appropriated. 2ly. It is universal in respect of time and place ●oo, Let thy Garments be always white, as well by night as by day; as well before and after Divine Service, Mass, 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 Bishop's Canons, against the words of this Text. 3ly. This Text no ways relates to Common prayers, Divine service or Sacraments in the Church, or to Bishops, Priests, Deacons; (not then in use) but to men's 
* See Gulielm. Stuckius, Antiqu. Conviv. l. 2. c. 26. Here, p. 114.  feasting & joyful conversation out of the Church, as is evident by the next succeeding words, And let thy Head lack no ointment. Live joyfully with thy wife whom thou lovest, all the days of thy Vanity, etc. 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 Surplices, is a most gross abuse, and perversion of this Text, and the 
x See Bochellus Decret. Eccles. Gal. l. 6. Tit. 13, 14. Claudius' Espensaeus in Tit 2. & de continentia, lib. John Bales Acts of English Votaries, Bishop Hall's honour of the married 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 always white; Therefore Bishops, Priests, Deacons should always wear white Hats, Gowns, Doublets, Stockings, Shoes, as well as white Rochets, Surplices; yea wear their Rochets, Surplices always as they do their Shirts; not wear Black Goats, Gowns, Cassocks, Doublets, Hose at any time, and their Rochets, Surplices only in the Church, as their 
* See Bochellus l. ●. Tit. 17.  Councils and Canons prescribe, point-blank against this Text, under severe penalties. 4ly. The Roman Missals, Pontificals, and Gulielmus Durantus prescribe the wearing of other coloured Garments, even in time of Mass, Divine service, and Sacraments, beside White, and the laying aside of White Garments in the Church itself on sundry Festivals and days of public worship. As namely black Vestments, (not white Rochets or Surplices) all the Passion week before Easter, on days of Affliction, and Abstinence for sin, in Rogations, in Masses or Processions for the Dead, from Advent till the Vigils of the Nativity, and on the Feasts of Innocents'; on which Day some used to wear Black, others Red; upon sundry other Lords days and Feasts they prescribe Bishops and Priests to wear Red, on other days Green or Violet vestments, and White only on other Sundays, Festivals, in the Celebration of Divine service and Administration of Sacraments; whence they style White, Red, Black, Green, the 
* Quatuor sunt principales colores quibus secundum proprietates dierum, sacr●s vestes Ecclesia distinguit; albus, niger & violdis, etc. 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 God's public 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 always White, routs all these Romish regiments of Black-coats, Red-coats, Green-coats, Blue-coats, Yellow-coats, Scarlet-coats, Silken-coats, Rose-coats, at once, and White-coats too, as appropriated only 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, Surplices in Divine service and Sacraments administration, is from Dan. 7. I beheld till the thrones were cast down, and the Ancient of days did sit; WHOSE GARMENT WAS WHITE AS SNOW, and the hair of his head like the pure wool, etc. 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 sun, and his Garment was WHITE as the light: (so Matthew) And his raiment became shining, exceeding WHITE as snow, so as no Fuller on earth can white them; so Mark records it: Ergo, Bishops, Priests, Deacons must wear white Rochets and Surplices in time of Divine service and Sacraments in all Churches, Chapels, is but a ridiculous Non sequitur.  
For First, That Text in Daniel relates only 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, Surplices 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 Surplices, when they celebrate Divine service or Sacraments. Thirdly, Our 
* See here. p▪ 40, 41.  Saviour's Transfiguration was miraculous, not ordinary; but once, not weekly; in a high mountain apart, not within a Temple, Synagogue, Church, Cathedral, before three only of his Disciples, not the whole congregation or multitude: and his ordinary wearing garments miraculously became white and shining as the light, not as linen; and so exceeding white as no Fuller on earth can white them, and that only during this transfiguration, not afterwards. Therefore this miraculous Precedent gives not the least shadow of warrant or precedent for Bishops, Priests, Deacons ordinary wearing white Rochets or Surplices when they read Common-prayer, or administer Sacraments in Churches; And they might, like Christ, forbear such white garments, till by 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 publicly 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 linen vestments when they preached or celebrated the Lords Supper, or Baptism in imitation of our Saviour white shining Garments, neither were they or their garments thus transfigured or made white when present at Christ's 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 Saviour's miraculous transfiguration, and these sacred Texts, beyond all bounds of reason, modesty, Christianity, to maintain their own Popish superstitious inventions, and abuse the ignorant vulgar with such gross delusions, which all judicious sober Christians must either abominate or deride.  
The fourth plea insisted on for Bishop's Rochets, and Priests white Surplices in time of Divine service and Sacraments, is that of Matth. 28. 3. and Mark 16. 5. At the time of Christ's resurrection, an Angel of the Lord descended from heaven, rolled back the stone from the Sepulchre and sat upon it: His countenance was like lightning, and his raiment WHITE as snow. And his Disciples saw a young man (to wit this Angel in a young man's shape) sitting on the right hand of Christ's sepulchre, clothed 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 wear white Rochets or Surplices in Divine administrations.  
I answer, First, That the Person thus clad in a long white garment, was an Angel of the Lord descending from Heaven, not a Bishop, Priest, Deacon or Minister. Secondly, His long white Garment was no Rochet nor Surplice. Thirdly, He wore it not at all in any Temple, Church or Synagogue, but once at or in our Saviour's Sepulchre. And that but once, at his miraculous resurrection, not constantly or ordinarily: Fifthly, To roll away the stone, and instruct Christ's 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 Christ's ascension into heaven, and spoke the words there recorded to them: which Waldensis, Durantus and others impertinently allege, for the use of long white Surplices, vestments, or Rochets of Bishops and Priests in the Church.  
5. The Fifth Text produced is that of Rev. 3. 4. Thou hast a few names in Sardis, which have not defiled their garments, and they shall walk with me in WHITE for they are worthy. Ergo, Bishops must wear white Rochets and Surplices in time of Mass and Divine Service: Acute Logic, worthy of laughter rather than reply.  
For 1. These few persons in Sardis were neither Bishops nor Priests; these words being not spoken to nor of the Angel of the Church of Sardis; (whom our Bishops and Prelatists will needs have to be the sole Bishop of that Church, but to others:) Therefore if any argument may be hence deduced for the use of Rochets or Surplices, it is, that Lay Saints who have not defiled themselves with sins corruptions of the times, but kept themselves undefiled, must wear Rochets and Surplices, not temporising Bishops or Priests. 3. They are promised, hereafter to walk in white with Christ in heaven, and that by way of reward, witness ver. 5. He that overcommeth the SAME SHALL BE CLOTHED IN WHITE RAIMENT, and I will not blot his name out of the book of life, but I will confess his name before my Father and his Angels; not commanded to say Mass, or Common-Prayer in the Church on earth by way of duty, ministry or distinction from other Saints. 3. The white garments here meant, are only the robes of eternal glory in heaven; not white Rochets, lawn sleeves, or material 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 CLOTHED IN WHITE RAIMENT, and they had on their heads crowns of gold. Ergo, Bishops must wear white Rochets, Mitres of gold, and Priests white Surplisses.  
The sequel is denied. 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 raiment. 3. They sat in heaven upon Thrones in their white robes, not in any Church or Cathedral on earth. 4. They sat constantly in those white vestments, and never did put them off. 5. They had no other raiment on them but these white robes: Therefore all Bishops and Priests, if they will be like these Elders, and pursue these precedents, must wear no black doublets, cassocks, gowns, cloaks, Waistcoats, but only white Rochets, Surplices as they did. 6. They sat in them upon Thrones, and had all crowns of gold upon their heads: If this than be a precedent 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, Surplices on their backs like Prelates and Priests; which I presume they yet dare not do, and his Majesty with his Nobility will not now suffer, should their pride and ambition prompt them to it.  
7. The seventh precedent insisted on is, Rev. 6. 9, 10, 11. Where St. John saw under the Altar, the souls of them that were slain for the word of God, and for the testimony which they held, etc. 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 linen, but of eternal glory, given them by God for a reward in Heaven. Not that Bishops and Priests alone, which were never slain nor martyred for Christ, and none else but they must now wear white Rochets and Surplices, on earth.  
2. These Souls lay interred, crying to God from under the Altar, to avenge their blood on them that dwell on the earth. therefore they are no precedents or warrant for Bishops or Priests to wear Surplisses or white Rochets when they officiate at or upon their new erected Altars, and dispense Christ's 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 linen by semstresses, nor bought with money; but spiritual and heavenly, made, and freely given unto them by God himself: therefore Bishops and Priests who contend for material Rochets and Surplices from this Text; must now quite renounce them, and produce some better proof.  
8. This they presume to do in the eighth place, from Rev. 7. 9, 13, 14. cha. 15. 6. and cha. 19 14. which I shall couple together to make the proof more strong. After this I beheld and a great multitude which no man could number of all Nations, and kindreds, and people, and tongues stood before the throne, and before the lamb, CLOTHED WITH WHITE ROBES, and palms in their hands. And cried with a loud voice, Salvation to our God which sitteth upon the throne, and unto the Lamb, etc. And one of the Elders answered saying unto me, what are these WHICH ARE ARRAYED IN WHITE ROBES? and whence came they? And I said unto him, Sir, thou knowest: and he said unto me, these are they which came out of great tribulation, and HAVE WASHED THEIR ROBES, and MADE THEM WHITE IN THE BLOOD OF THE LAMB; Therefore are they before the throne of God, and serve him day and night in his Temple, etc. And the seven Angels came out of the Temple, having the seven plagues, CLOTHED IN WHITE, and having their breasts girded with golden girdles. And I saw heaven opened, and behold a white horse, and he that sat upon him was clothed in a vesture dipped in blood, and his name is called, the Word of God. And the Armies which were in heaven followed him upon white horses, CLOTHED IN WHITE LINEN, FINE AND CLEAN. Ergo, Bishops and Priests, ought always to wear white Rochets and Vestments in time of Mass, Sacraments and Divine service.  
Can any wise men or fools either, forbear laughter at such a ridiculous conclusion from these premises, as Durantus, Walden with other Papists, and some of our own Prelates and Ceremony-mongers deduce from them with great seriousness, but little candour 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 Surplices, it is only this, That all sanctified, regenerate Christians, Saints, of what nations, kindred, people and tongues soever, aught to wear white Rochets and Surplices.  
Secondly, All this innumerable multitude of all nations and people thus clothed with white Robes; stood clad continually in them before the Throne and Lamb, serving God in them day and night, and never put them off, having no other Vestments besides, vers. 15, 16, 17. Therefore if this Text be pressed home, in relation to Bishops, Priests, Ministers, they ought always to wear their Rochets and Surplices day and night, but not vestment else, and never to put them off; and always to stand before God in his Temple day and night, as these Saints did but never to sit in their Thrones, Stalls, Pues, nor yet to kneel as they now usually do.  
Thirdly, that Bishops and Priests ought always to have palms in their hands, as well as long white robes and 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 holiness by the washing away of their sins in the blood of Christ; as is evident by the Text, these are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb, compared with Rev. 1. 5. Ephes. 5. 27, 28.  
Fifthly, The seven Angels coming out of the Temple clothed in pure white linen, had the seven Plagues, and poured out the viols of God's 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 God's wrath upon the earth, when thus arrayed.  
Sixthly, If the last Text be truly enforced, it will thence most properly be inferred, That Bishops, Priests and Clergymen should always ride and march about upon white Horses, clothed in clean and fine white linen, 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 than that they should only say Mass, read Common-prayers, Preach, administer the Sacraments in fine white linen Garments, Rochets, Surplisses, in their Cathedral or Pari●h Churches, wherein they never use to ride on Horses, but only out of them. These are all the Scriptures produced for the justification of the use, conveniency, and decency of Bishop's Rochets, and clergymen's Surplices; which though alleged with very great gravity and seriousness, by choose 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 clothes, 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 Saviour's 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 Coats apiece: which would hinder them in their Ministry. We daily see Watermen, when they intent to row and ply their Oars, that Carters, Thresher's, Mowers, Reapers, Carpenters, Masons, Bricklayers, Carriers, Tanners, Butchers, Fuller's, 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, Deans, prebend's, Archdeacon's, Ministers, Deacons, should not do the like when they are to discharge the work of their Ministry; but on the contrary, load themselves with Cassocks, Gowns, Copes, Surplisses, Rochets, Girdles, Planets, Palls, Chymeres, Pectoral Crosses, Hoods, Caps, Mitres, 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 intent to loiter, or do their work coldly, negligently, or by halves, rather than vigorously, zealously to pursue it. This experience itself sufficiently manifests to be the genuine reason; for ever since Popes, Archbishops, Bishops, Deans, Chapters, and other Clergymen (contrary to the Apostles, primitive Bishops, and Ministers practice) have loaded themselves with Cassocks, Gowns, Copes, Palls, Rochets, Mitres, Surplices, Hoods, and other superfluous Vestments, they have been very negligent and remiss in preaching, (the principal work of their Ministry) in administering the Sacraments, fasting and praying too, which they translate to their Curates and Choristers: 
Ingentoes Curati (as we●l as Curae) stupent, leves loquuntur.  Yea, Popes, Patriarches, Archbishops, Bishops, Deans, prebend's, who have greater Honours, Revenues, and more variety of Vestments on their backs than other Ministers, usually have been, and still are, less frequent, diligent, zealous, fervent, and more cold, frozen, slothful, in preaching, praying, and the work of the Ministry, than the inferior 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, Surplice, or Canonical Coat, do Preach, Fast, Pray, read Divine Service, baptise, administer the Lords Supper, Catechise, visit the sick more frequently in one year, than Popes, Archbishops, Bishops, Deans, Canons, and other rich Pluralists in ten or twenty years' space.  
It is a common observation, that the fore-horse in the Team, which carries all the Plumes, Bells, trappings, usually draws and works the least; that Sumpter Horses, which carry 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 Soldiers who are most loaden with multiplicity of offensive or defensive Arms, are slowest of all others in their march, like David in Saul's heavy armour, 1 Sam. 17. 38, 39, 40. yea, most unwieldy, unserviceable when they come to fight; that the little Creepers, not the great Brass 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 slothful are they (for the most part) in the 
* 1 Cor. 15. 58. Rom. 1●. 11.  work of the Lord, wherein they should always abound; that instead of sweeting in the Lord's Harvest, they put on double or treble the clothes 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 painful 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 Surplices 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 ancient of days, 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 decried, rejected as Innovations, then approved for their pretended, not true Antiquity, as well as other 
* See Thomas Beacons Relics of Rome.  old Popish Prelates.  
2. For their pretended Decency, I have not only read many learned, discreet, conscientious, sober Scholars Treatises, censuring them as undecent as well as superfluous; but heard some Ladies, Women, yea Children, deride them as mere antic disguises.  
3. If Tertullia's Book de Pallio, or 2 Tim. 4. 13. may be umpire, a cloak will be more ancient, decent for a Minister, Bishop, Christian, than a Rochet or Surplice.  
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 always 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 adam's, the Britain's, 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 Cynic, Fantastic, or Fanatic (especially at Court) and the very boys in the streets would shout at them. Why then should not Bishops and Ministers Rochets, Surplisses, Church Vestments be as changeable as other men's Garments, or their own ordinary wearing clothes, which they all change with the times? We know by experience, that all Nations, Manners, Laws, Governments, Governors, Customs, Languages, are variable, yea changed with times and occasions; that all things under the Sun are subject to variation; why not then these Ecclesiastical Vestments, about which there 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 sickness; and shall Bishops or Priests Vestments only be immutable? though originally grounded on Pope's Decrees; instituted by them to adorn their exploded Sacrifice of the Mass, and Altar-services, and founded upon strange perversions of sacred Scriptures, or most absurd, ridiculous, monkish, fanatic Reasons, mystical significations, crotchets, and the pretended transubstantiation of the Bread and Wine into Christ's 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, Surplice, Hood, etc.) 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 died? But when ye sin so against the Brethren, and wound their weak consciences (by using or imposing these Garments on them, with rigour, against their wills and judgements) YE SIN AGAINST CHRIST; Wherefore if meat (much more than if wearing these pontifical, Sacerdotal Vestments) offend, or make my brother to offend, I will eat no flesh (much less wear or impose all or any of these Church Vestments) whilst the world standeth, lest I make my brethren to offend. And seeing these old Proverbs are most true, inserted into the Canon Law itself, 
* Caeliu● Rho▪ ●ig. Antiqu▪ ●ect. l, ●. v. 12▪ Gratian. Dist▪ 40.  Cucullus non facit Monachum, non item Isiacoes linostola; aut Sacerdotes amictus linei: Non Cathedra sacerdotem facit, sed Cathedram sacerdos; nec locus seu vestis sanctificat hominem, sed locum & vestem homo. Upon which considerations, the 
* Surius council, tom. 4. p. 513, 514.  fourth Council of Carthage, Can. 15. & 45. decreed, Vt Episcopus vilem supellectilem, & mensam ac victum pauperem habeat, & dignitatis suae authoritatem, FIDEI & VITAE MERITIS QVAERAT, NEC VESTIBUS NEC CALCEAMENTIS DECOREM QVAERAT, (which is since inserted by Gratian into the body of the Pope's Canon Law, though he truly adds in his Gloss, Hoc hodie non tenet quia modo habent amplas possessiones.) I shall heartily, humbly, and importunately beseech all Bishops, Ministers, Deacons and Christians whatsoever in general, and all true members of the Church of England in special, upon serious perusal of all the premises, from henceforth, not with the Roman Pontifical or Durantus Magno Conatu Nugas agere, as Popes, Popish Prelates, Priests, Friars, and little children use to do; nor yet to place the least holiness, piety, necessity, or indispensible expediency in the use or wearing of Episcopal and Sacerdotal Vestments, in celebration of 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 God's 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, stripped 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 itself in direct terms enjoins 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 darkness, and put on the Armour of light: Let us walk honestly, as in the day, not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying; but PUT YE ON THE LORD JESUS 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 minds; and that ye put ON THE NEW Man, which after God is created in righteousness and true holiness. Ephes. 6. 11, etc. PUT ON THE WHOLE ARMOUR 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 breastplate of righteousness, 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 always, WITH ALL PRAYER AND SUPPLICATION (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. PUT ON therefore (as the Elect of God holy and beloved) bowels of mercy, kindness, humbleness of mind, meekness, 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, PUT ON CHARITY, which is the bond of perfectness and let the peace of God rule in your hearts, to the which also ye are called in one body, and be ye thankful: Let the Word of Christ dwell in you richly in all wisdom, 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 music, 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. 'tis 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 jurare cogant, quod digni sint, & contra Canon's non sint facturi, et obedientes sint Episcopo, qui eos ordinat, & Ecclesiae, in qua ordinantur: Quod juramentum, quia periculosum, omnes una inhibendum statuimus, which Oaths are now rigorously enforced, against his Majesty's 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.  Prov. 25. 2. The Honour of Kings is to search out a matter. 1 Thes. 5. 41, 42. Prove all things, hold fast that which is good, abstain from all appearance of evil.    

AN APPENDIX To the Fourth Section, CONCERNING The Use of White, Black, and other coloured Garments, both by Pagans, Jews and Christians, in Feasts, Funerals, Plays, Inaugurations, sacred Duties, and their various mystical Significations, Excellency and Dignity.  
BEcause I would pretermit nothing, which may either inform, or satisfy the Learned Readers of this Pacifick Examination, relating to the use of White Vestments, both among Pagans, Jews and Christians, upon several Civil and Religious Occasions, Grounds, Reasons; I thought ●it (by way of Appendix) to annex this ensuing learned Discourse of Joannes Gulielmus Stuckius, Tigurinus, concerning White Garments, in his 2d Book, Antiquilatum Convivialium; cap. 26. De Vestitu Conviviali; DE VESTIUM ALBARUM (QUAE IN EPULIS POTISSIMUM USURPARI FUERUNT SOLITAE ac in genere COLORIS ALBI USU, SIGNIFICATIONE, PRAESTANTIA AC DIGNITATE: Editio secunda, Tiguri, 1597. f. 234. to 240. fraught with greatest variety of Learning, of any Treatise I have read concerning this subject.  
SEquitur nunc tertia corporis ad epulas futuras praeparandi actio, 
Albi coloris vestitum in conviviis usitatum fuisse. Vestium candidarum usus apud ●udaeos.  quae in vesitu consistit, etc. Equidem ex veterum scriptorum monumentis facilè colligi posse existimo, albi potissimùm coloris vestitum in conviviis usitatum fuisse, ita ut nigris vestibus accumbere apud gentes quasdam nephas duceretur: unde & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bachar, elegit nonnulli arbitrantur, compositum à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chor, candidum, quòd quae sunt candida, eligantur & approbentur. Philo de vita Theoretica testatur, Judaeos olim dierum festorum convivia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hoc est, albatos seu candidatos agitare fuisse solitos: ex quo illud: Quovis tempore vestimenta tua candida sunt. Huc quoque referendus ille mos Judaeorum decimum quintum diem mensis Ab celebrandi vestibus albis, atque choreis: de quo sic scriptum extat in Tabanit fol. 26, p. 1. Decima quinta mensis Ab, id est, Julii, filiae Jerusalem egrediebantur in vestibus albis, quas qui non habebant, à ditioribus mutuò sumebant, ne, cui vestes deerant, remorarentur, quò minus ad choreas venirent: omnes vestes lavabantur. Filiae Jerusalem egrediebantur, & choreas ducebant, in vineis. Quid verò dicebant? Adolescens attolle oculos tuos, & vide quam tu velis eligere ex omnibus, ne respicias pulchritudinem, siquidem fallax est, at eam, 
Vsus vestium candid●rum ●pud Romanos in diebus ●estis.  quae Deum timet, laudes. Idem mos apud Romanos quoque fuit. Hinc Horat. lib▪ 2. Sat.  
Ille repotia, natales, aliosve dierum.  
Festos albatus celebret.  
De usu vestium candidarum in diebus festis apud Romanos multa alia testimonia praeter Horatij, extan● apud auctore●. Xiphilinus, die celebri Romae ob ingressum Teridatis; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, populus albatus, & laureatus. Vopiscus in Florian. Tantum illud dico: Senatores omnes ea laetitia esse elatos, ut domibus suis omnes albas hostias caederent, albati sederent. Persius:— Negato Juppiter hoc illi, quamvis te albata rogaret.  
Prudentius contra Symmachum, 
Exultare patres videas Pulcherrima mundi  
Lumina, conciliumque senum gestire Catonum  
Candidiore toga, nivium pietatis amictum  
Sumere. Et Ovid,   
Vestibus intactis (usu nondum sordidis, aut absoletis) Tarpeias itur in arces; Persius in re simili, 
Et populus festo concolor ipse suo est.  
Scilicet hoc populo pexusque togaque recenti  
Et natalitia tandem cum Sardonyche albus  
Sede leges celsa. Idem satire 2.   
Vota negato Juppiter haec illi, quam●● albata regant. ●d est, vestibus albis amicta. Cic. in Leg. Color albus praecipuè 
* As if God were delighted with colours.  Deo decoru● est, cum in caeteris, tum maximè in textill. Nec verò solûm in natalitiis, & repotiis, & nuptialibus aut sponsalibus, sed etiam in funebribus coenis hauc consuetudinem servatam fuisse. locuples testis est M. Tullius in Va●●nium: ubi illi objicit, quòd coenaverit atratus: verba ejus haec sunt: Atque illud etiam scire cupio, quo consilio, aut qua ment feceris, ut in epulo Cn. Arii familiaria mei cum toga pulsa accumberes: quem unquam videri●, quem audieris, quo exemplo, quo more feceris? 
In coenis sun● bribus albat● 〈◊〉.  Dice●, supplicationes te illas non putasse. Optime. Nullae fuerint supplicationes, etc. Quis unquam coenavit atratus? ita enim illud epulum est funebrae, ut munus sit funeris, epulae quidem ipse dignitatis. Sed omitto epulum, populi Romani festum diem argento, veste, omni apparatu visendo: qui● unquam in lactu domestico, quis in funeri familiari coenavit cum toga pulla? cui de balneis exeunti (en consuetudinem balneandi ante epulas) praeter te, toga pulla unquam data est? cum tot hominum millia accumberent: cum ipse epuli dominus Quintus Acius albatus esset, 
Balnea ante Epulas.  tu in templum Castoris te cum Caio Figulo atrato, caeterisque tuis furiis funestum intulisti. Quis tum non ingemuit, etc. Hunc tum morem ignorabas? nunquam epulum videras? nunquam puer, aut adolescens inter coevos fueras? Fausti adolescentis nobilissimi paulo ante ex epulo magnificentissimo famem illam veterem tuam non expleras? quem accumbere atratum videras dominum cum toga pulla & ●jus amicos ante convivi●m? Quae te tanta tenuit amentia, ut tu, nisi id fecisses, quod fas non fuit, nisi violasses templum Castoris, nomen epuli, oculos civium, morem veterum (hinc constat morem hunc fuisse vetustum) ejus qui te invitarat auctoritatem, parum putares testificatum esse, supplicationes te illas non putasse. Ex gravi hac Ciceronis invectiva satis constat, Romanos veteres convivia iniisse albatos, ita ut nephas ducerent pullatum, se● atratum in convivio etiam funebri accumbere. Idem color albus & Japponiis adhuc hodie in luctu est usitatus. Sidonius quoque Apollinatis ad hunc albarum vestium in exequiis, epulisque exequialibus usum allucit lib. 5. epist. ad Aumastum: Nam libenter, inquit, incedunt armati ad epulas, albati ad exequias, pelliti ad ecclesias, pullati ad nuptias, castorinati (castoriis pellibus induti) ad laetanias. Plutarch testatur in Problematis, foeminas antiquius in luctu vestes, virtasque albas gestasse (qui hodie Reginarum Galliae lugentium mos est, 
In exequiis at●●e luct●.  teste Polid. Virgil.) & Argis quoque teste Socrate, albas vesles aqua elutas, in luctu gestare fuisse solitas. Ibidem cadaver quoque defuncti albo tegmine involutum fuisse scribit. Apud Graecos, ut scribit Alex. ab. Alex. lib. 3. cap. 7. sed sine auctore, soeminae, virique in candida veste cum coronis, amplissimi viri exequias prosequuntur, & veluti in luctu publico complorant promiscuè, Quod fuit in more Syracusanis, qui candido amictu velati, & fronte coronati, Timoleonem extulere. Sycionii similiter Aratum in veste alba, 
In 〈…〉.  & coronis sepulchro intulere. In Imperatorum Roman. funeribus, vestes albas adhibitas fuisse, Plutarch. & Herodim. testantu●. Colorem album antiquitus matronis in luctu fuisse usurpatum, S●aliper quoque testatur lib. 1. Poet. Sic Blo●dus quoque Foroliviensis lib. 2. Romae triumphantis & Urbinas ille, qui libros de Inventoribus rerum scripsit, & alii non indocti viri, nulla temporum adhibita distinctione, in luctu antiquas mulierer, albas semper vestes usurpasse exis●imant. Verum hos errare, & pullas, fuscas nigras seu atras (quas anthracinas Vatro vocat, quasi dicas carbonarias) antiquissiniis temporibus fuisse lugentium vestes, Hiero●. Magius lib. 3 Miscell. cap. 14. veterum quorundam auctoritate probat. Varro de Vita Patrum, ut apud Nonium legitur, de muliere: Propinquae, inquit, adolescentulae, etiam adolescentuli proximi amiculo nigello, capillo promisso sequuntur luctum. Idem: Ut dum supra terram essent, ricinis lugerent, funere ipso pulli pallis amictae. Erat autem ricinum, ut Nonius ait, quod sua aetate masurtim dicebatur, palliolum faemineum breve, cuj●s formam appingit ipsemet Varro lib. 4 de lingua latina, 
Alia testimonia de vestium nigrarum usu in exequiis.  Apul. lib. 2. de Asino aureo: Umbrosum, inquit, demonstrat cubiculum, matronam flebilem, fusca veste contectam. Eadem quoque apud Craecos consuetudo fuisse videtur: siquidem Iphigenia Euripidis Clit●mnestrae matri in jungit, ne suam ob mortem crinem laniet: idemque ut suis renunci●● sororibus, scilicet ne quando nigris vestibus membra contegant. Unde & Hom. I●. lib. 24. Thetim futuram filii necem deflentem, velo nigro tectam Jovem adire facit. Niger enim color mortalis est, ut inquit Hippocratin lib. de Morbo sacro, sive quisquis ille fuit, qui librum illum conscripsit, quem Galenus Hyppocratis esse nepat. Theoc. in Epitaphio Adonidis, Venerem cyanea stola indutam, ad lugendum Adonidis mortem invitat. Nigrarum vestium mos apud mulieres Romanos mox obsolevit, ut Plutarchi testimonio intelligitur. Deinde moribus depravatis, 
Colo● niger Ticinum quid.  & viros albas vestes in luctu usurpasse, colligere possumus ex his Julii Pauli verbis lib. 1. Sententiarum, sub titulo de Sepulchris & lugendis. Qui luget, inquit, abstinere debet à conviviis & alba veste.  
Livius scribit, in luctu matronas Romanas nibil aliud quam purpuram aurumque deponere, quae: cum eluxerunt, resumunt. Dionis. Halicar. l. 5 refert, Romanas matronas Valerium Publicolam Brutumque luxisse annuum tempus, depositione auri & purpuroe, ut est illis luctus consuetudo in necessariorum cognatorumque funebribus. Alex. ab Alex. l. 5. cap. 18. scribit diebus natalitiis & Calendis Januariis, 
In natalitiis.  nonnunquam ludis Roman, albas lacernas praetextasque indutos incedere, & ludos spectare fuisse solitos. Nam in veste pulla judis interesse Augustus prohibuit. Alexander Severus, teste Lampridio, cum natalem diem commendaret, hostia cruenta effugit, & ut se civiliter gerebat ac permixtus populo erat, albam ejus vestem, cum qua constiterat, cruentavit. Lacernis candidis usos fuisse Romanos in spectaculis, 
In spectaculis.  ex illis Martialis carminibus constat, quibus ille perstringit Horatium, qui nigra lacerna spectaculis interfuerat, 
Spectabat modo solus inter omnes  
Nigris munus Horatius lacernis,  
cum pleb●, & minor ordo maximusque  
Sancto cum duce candidus sederet  
Toto vix cecidet repente caelo  
Albis spectat Horatius lacernis.  Augustus, 
In militia.  reste Suetonio, habitum vestitumque pristinum reducendi studiosus, visa quondam pro concione pullatorum turba; indignabundus, & clamitans ait: En Romanos rerum dominos, gentemque togatam. Negotium aedilibus dedit, ne quem po●●hac paterentur in foro circòve, nisi positis lacernis, togatum consistere. Item, Sanxit●, ne quis pullatorum media cavea (theatrali confessu, ●bi populus spectavit) sederet. De lacerna candida ●mphitheatrali, vide plura apud L●zium li. 8. c. 10. Com. Reip. Plutarch. in Aemilio de Triumpho P. Aemilii verba faciens, dicit: Omnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, albis vestibus indutos) judos spectasse. Fuit candidarum vestium alius quoque apud Romanos frequens usus, tales enim erant vestes castrenses, sacerdotales, atque muliebres.  
De castrensibus Trebellius Pollio in Galeno sic scribit: 
In militia.  Jam primum inter togatos patres & equestrem ordinem, albatos milites (albis vestibus indutos) & omni populo praeeunte. Sic candidatos milites Vegetius rei militaris vocat principales, qui privilegiis muniuntur.  
Vestimenta sacerdotalia similiter linea fuerunt & alba pretiosa, 
In sacris.  nullo infecta colore, pura. Virgil. 12 Aeneid.  
Procedunt castris, puraque in veste sacerdos Ovid.  
Nunc Dea linigera colitur celeberrima turba. Juvenal.  
Cum grege linigere circumdatur, & grege calvo. Martial.  
Linigeri fugiunt calvi, sistrat aque turba.  
Sic Flamen, ut Varro tradit, cum Jovi sacra ferebat, totus albatus erat, & pileum etiam gestabat album. Item virgines Vestales suffibulo amictae sacrificabant. Fuit verò suffibulum vestimentum album praetextum, 
Suffibulum,  quadratum, oblongum, quod illae in capite habentes sacrificabant, idque sub mento sibula comprehendi solebat, unde nomen, Pierius lib. 40. Hieroglyph. De calceamentis sacerdotum Romanorum, Atheniensium, & Alexandrinorum candidis, vide Lazium lib. 8. cap. 13. Com. Reipu-Rom. Talis Aegyptiorum quoque sacerdotum vestitus fuit, de quo Herod. sic scribit: Sacerdotes linea ferunt vestimenta, induti, semper recens abluta, huic rei semper vacantes. jidem calceos papyraceos gestabant. Plin. testatur li. 19 vestes sacerdotibus Aegyptiis lineas gratissimas esse eo genere lini, quod gosypon & xylon vocant, unde dicta xylina, quibus nulla sunt candore mollitieve praeferenda. Apuleius caeremonias Aegyptiorum explicans, Influunt, inquit, turbae sacris divinis initiatae, viri foeminaeque omnis dignitatis, lineae vestis candore puro luminosi. Ab hac veste linea Poetae linigeros vocant Sacerdotes Isidis Deae Aegyptiorum. Pierius tamen, nescio quo auctore, Sacerdotes, inquit, Aegyptii contra nostrorum mores cumsupplicabant, nigris ut●bantur vestibus, noque alias quam nigras vestes cum decere arbitrabantur, qui Diis preces allegaret: quippe ut forma ipsum supplicate confirmarent, ex qua mortales conformati sumus. Ea autem apud ipsos nigra figurabatur. De Aegyptiorum Sacerdotum calvorum vestitu atque habitu candido, vide plura apud Apuleium libro secundo & undecimo. Poteris hunc habitum, ut Beroaldus facit, cum habitu sacerdotum nostri temporis conferre. De vestibus religiosis, & sacerdotalibus Judaeorum, vide Beroaldum in Suetonio ex Hieronymo.  
Mulieb●ia quoque vestimenta linea atque alba Romanis ●●●rint probata, 
〈…〉.  ut testatur Lazius libro octavo Commentariorum capite primo. 
Tinum candidum.  Unde proverbium: Linum candidum lucri causa ducis, in eum qui dotis causa ducit vel deformem, vel anum. Linum autem vocat uxorem, vel quod apud veteres solae mulieres lineis uterentur, etc. Erasmus in Adagiis. Turnebus in suis Advers. in illum Horatil versum: Mirator cunni Cupennius albi: Ex pudenda, inquit, parte mulierem intelligit, ex albo ingenuam: in ingenuis autem stupra legibus vindicabantur, non item in libertinis. Ingenuae autem mulieres albatae erant, libertinae atratae, nobiliores purpuratae. Unde Artemidorus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: sic enim conjicit, somnia illa & visa Artimidorus, quòd his essent solitae uti vestibus in genuae, libertinae, & nobiles.  
Praeterea vestis candida apud eosdem manumissionis quoque insigne suit. 
In man●missi●●●s.  Moris enim erat Romae, ut servi facti liberti candidati ad coenam domini sui admitterentue. Hoc perspicuè docet Tertullianus libro de Resurrectione carnis, his verbis: Oro te, si samulum tuum libertate mutaveris, quia ead●m ●aro, atque anima pe●●●nebunt, quae flagellis, & compedibus, & s●igmatibus obnoxiae retrò fuerant: idcirco ne illa eadem pati oportebit? non opinor. Atque & 
* See 〈◊〉 ibid.▪  vestis albae nitore, & aurei annuli honore, & patroni nomine, ac●●bu, n●nsque honoratur.  
Adhaec candida vestis signum erat petitionis honorum atque magistratuum, 
In magistratuum petitione. Magistratuum petitores cur ●ga candida induti fuerint.  quorum petitores candida toga indue bantur, ac proinde dicebantur candidati, unde ambitio cretata eleganter à Persio dicta est. Hoc autem ideò factitatum esse Plutarch in problem. existimat, ut magistratu dignos non genere, non divitiis, non gloria, sed vulneribus, & cicatricibus judicarent, quae ut ab his conspicerentur, quos ambiendo prensabant, in toga candida ad petendum descendebant: vel quia corpus nudando, ac seipsos submittendo populum captabant. De toga pura, qua tyrones, novaeque nuptae induebantur, suprà dictum est: de qua Caelius libro decimo quarto, capite decimo sexto, quibus adde, quae Calcaguinus annotat. Pura toga, 
Toga pura.  inquit, quam exeuntes pueritiam adolescentes induebant non sine parentum hilaritate, suit colore vel simplici, vel candido, aut in candoris animi testimonium, aut quòd gerendis magistratibus jam idonea aetas videretur. Candidati enim magistratuum competitores comitia inibant. Vel certè, quod nondum quicquam descriptione dignum gesserint. Nam sic & tyronibus prima stipendia facientibus, alba parma, & pura hasta tradetur. De hac pura veste, vide plura apud Bayff: de Re vestiaria, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ubi probat, ves●em 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est; puram, pro candida à Plutarcho usurpati. Sic album vicissim, pro puro usurpatur; quia hic color est purissimus. Sic lintea vestis alba suprà caeteras vestes inducta, puellaris aetatia indicium fuit, quod eo genere amiculi apud veteres puellae ante duodecimuen annum utebantur, Pierius. Toga, ut inquit Isidorus, candida, eademque cretaca, in qua candidati, id est, magistratum petentes, ambiebant, addita creta, quò candidior, insigniorque esset. Perseus huc alludens: 
— Quem ducit hiantem  
Cre●ata ambitio, etc.  Quae autem essent artes petitoriae (Cicero munus candidatorum dixit pro officio & labore petitionis,) 
Vestis linea alba.  hoc est, candidatorum, docet Mamertius in Panegyr. his verbis: Quis ignorat tunc quoque, cum honores populi Romani suffragiis mandabantur, multo● fuisse candidat●rum labores? 
* As th●se now d●e who stand to be Knights, Citizens, and Burgesses in Parliament.  ediscenda omnia nomina tribulium, homines singuli salutandi, prehensandae obviorum manus, omnibus arridendum, multaque alia propter honorem adipiscendum agenda, quae alias virum honore dignum facere non deceret. Hinc Caesaris sive Principis candidatus, proverbium de eo, qui inani quadam confidentia & securitate nixus, negligentius munus aliquod obit, de quo multa Caelius libro decimo quarto, capite decimo sexto. De iisdem Cicero in oratione, cui titulus est, in toga candida, quam dixit in Senatu in petitione consulatus, 
〈◊〉 Artes peti●●riae.  (hujus orationis meminit Beroaldus in Suetonium, & Caelius libro decimo quarto, cap. decimo sexto) olim tribuni legem promulgarunt, ne cui album vestimentum (sic ille togam candidam appellat) addere petitionis causa liceret, sicuti tradit Livius in 4. ab urbe condita. Pierius tamen in Hieroglyph. suis lib. 40. albam vestem modestiae, animique sua sorte contenti signum esse dicit: purpuram autem ambitionis, animique sublimis, & vasti, amplitudinis, summique magistratus. Hinc cum apud Alexandrum quidam Antipatri parsimoniam, atque modestiam commendaret: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Paries dealbatus, Act. 23. & sepulchra dealbata▪ Matth. 23. 〈◊〉 den●tent Purpura.  Cael, lib. 9 cap. 7. id est, Foris albo utitur pallio, intus verò totus est purpu●eus, fictam notans in homine ambitiosissimo, qui maxima quaeque appeteret, modestiam. Sic paries dealbatus; Act. 23. & sepulchra dealbata, Matth. 23. hypocrit●e appellantur. Haec ille. Talea profecto erant 
* And are not many Roman Prelates and Priests now such, and English 〈◊〉?  Romani illi candidati, qui candida veste animi candorem atque modestiam, innocentiam prae se praeferebant, cum animi illorum essent purpurei, id est, ambitiosi atque sanguinolenti. Purpuram antem Romanorum quoque magistratuum insigne illud Martialis indicat: 
Divisit nostras purpura vestra togas.  
Et ab eodem purpura usurpatur pro magistratibus,  
Purpura te foelix, te colit omnis bonos.   
Plin 20. de Gallis, ut plane dignè aliti honoris tantum praebeat Romana purpura, id est, magistratus Romanus. Hinc persidi quoque Judaei Christum per ludibrium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, purpura, ut Marcus, inquit, sive, ut Joannes loquitur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, veste purpurea induerunt, cum ille sibi verè, illorum autem opinione falso, regiam dignitatem assignaret. 
Purpura Christi. Coccina tunica.  Fuit simul sanguinis illius essundendi symbolum. Eam vestem clamidem coccinam Matthaeus appellat, Coccina tunica praelii futuri signum fuit Romanorum Imperatoribus, t●ste Plutarcho in Fabio. Sic quoque vestis Christi coccina, fuit siguum praelii, quo Christus cum diabolo, morte atque peccato erat dimicaturus. Fuit etiam vestis purpurea, vestis triumphalis, ut Bayssus ex Plutarcho probat. Fuit ergo illius simul suturae victoriae atque triumphi symbolum. Purpurae appellatione coccum non contineri Bayssius ex Ulpi●ne probat, 
Evangelisto de purpurea illa sive coccinea Christi veste conciliantur. Vestis purpureae & coccineae discrimen. Candidati, petitores non solum Magistratuum, sed aliarum quoque rerum.  unde Evangelistae videntur à se in vicem dissidere, quorum unus, Matthaeus nimirum coccinam, reliqui duo purpuream illam Christi vestem fuisse affirmant, quam rem Sorbonicis Theologis dijudicandum relinquit. Vestem purpuream à coccina differe Brodaeus probat, lib. 1. Miscell. cap. 8. Coccos enim, inquit ille, est surculosu● parvus fru●●x, cui grana seu lentes adjacent, teste Dioscorid: lib. 4. & Clusio de plantia Hispanicis. His colorem coccineum fieri, eoque infecta vestimenta coccinea appellari puto. Purpura autem, ut fatentur omnes, piscis est è concharum genere, qui s●orem illum tingendus ex petitum vestibus in mediis habet faucibus. Mihi quidem Matthaeus colorem (est enim coccineus color idem f●re cum purpureo) reliqui duo materiam videntur expressisse, ut etiam Rondeletius sentit in sua Historia piscium. Candidati autem deganter dicuntur petitiores non solum magistratuum, sed aliarum quoque rerum. Sic à Quincil candidatus 〈◊〉, à Plinio in Panegy●ico cradidatua gloriae, & immorialitatis ab Hieronymo candidati fidei, catech●m●●i, qui ad 〈◊〉 instruuntur, & munerarius pauperum, & S●gentium candidatus: & ab Ap●leio lib. 1. de A ●ino, candidat●● cruci, hoc est, qui crucem petit, sive qui jam est futuru●●●●ifixus, & (ut veteres loquebantur) directus, ut C Rabirius ille pro quo Cicero. extat oratio: à Plauto cruci salus dicitur, quasi in crucem saliens: & Libertus Icelus à Suetonio, summus equestris ordinis candidatus: à Seneca homo multarum rerum candidatus appellatur, à quo fortunae comitia dicuntur. Sic à Tertulliano simili translatione perelegantissime, aeternitatis candidati appellantur Enoch, & Elias, libro de Resurrectione carnis, & candidatus timoris, qui paulatim timorem Domini imbibit, libro secundo ad Uxorem, & candidati diaboli dicuntur, qui ido latricis sacris sunt initiati, libro adversus Marcionem. Idem in libro●de Baptismo, Baptismum poenitentiae, quasi candidatum remissionis & sanctificationis in Christo subsecurata vocat. Nam quod praedicabat (scilicet Johannes Baptista) Baptismum poenitentiae in remissione delictorum, in futuram remissionem enunciatum est. Siquidem paenitentia antecedit, remissio subsequitur. 
Candida salutis, martyrii.  Ab codem libro de corona candida salutis & candida martyrii elegantur pro aeternae salutis praemio usurpatur. Idem de S. Paulo verba faciens, dicit illum gloriam carnis, notam circumcisionis, Pharisaeae candidae dignatem, pro detrimento sibi deputasse: ubi candida metonymic●s pro ordine, sive honore videtur usurpari: vel forsan Pharisaei hypocritae, qui à Christo dealba●is sepulchris comparantur, vestes albas seu candidas gestarunt. Verum de restitu Romanorum albo, plura tradit Justus Lipsius Elect. lib. 1. cap. 13. lectu dignissima, quorum haec est summa: Romanis in vestitu placuisse colorem album, 
Albu● c●lor in vestitu cur Romonis placuerit.  sive quod is, ut Plato valt, laetitiae sit prop●ius: sive potius quiaagrestis illa & prima gens, spretis accersitis coloribus, lanae rativum retinu●t, id est, album. Ita toga Romanorum alba & Tunica fuit, & Calcei & omnia cottidiana vellis. Togam albam fuisse, quam Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & ad discrimen praetextae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant, Titinnii, Plauti, Statii, Pertii, Martialis testimoniis probat. At objiciat quis: Si toga vulgo alba, cur, qui prensabant, 
Al●i & candidi coloris discrimen.  induebantur toga candida, ut hac quasi nota intelligi & excerni possent à reliqua plebe? Respondet, albi coloris togas vulgo fuisse, non candidi. Albus color nativus lana est: candidus proprie splendens ille, & qui est ab arte. Ideo Polybius aliquot loci; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictam maluit petitorum togam, quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: & Latine commode splendentem dixerimus. Nam petitores non contenti in●ito lanae colore; cretam addebant in vestem, ut splendesceret. Unde Isidorus, sit toga addito quodam cretae genere candidior. Objiciunt item de diebus festis, Romani inquiunt, saltem per dies festos in veste alba erant. Non ergo cottidianas vestes censendum albas. Respondet, non aliud fuisse in eo more, quam ut per dies privatim aut publice laetos, togas recentes sumerent, & usu nondum sordidas aut obsoletas, qui mos plane geminus est moribus nostris. Nec vero Romani solùm in laetitia aut in sacris adhibebant hunc colorem, sed etiam externi, 
Rh●da Fullonum apud veteres creberrimus usus.  id quod de Rhodis Livii testimonio probat, & de Aegyptiis Suetonii in vita Augusti. Propter has togas albas fullonum apud veteres creberrimus usus, rarior tinctorum. Fullonum, qui maculas scilicet & sordes è toga eluebant, & addito furfure ac creta iterum candidam faciebant. Alba igitur toga, & ea quamdiu in communi usu, discrimen nullum inter cives suit à colore vestis, nisi quod divites, munduli elegantes semper in toga sua è fullone nivea: vulgus sere sordidiores essent, & togis magis pallentibus, ac, ut proprie dicam, obsoletis. 
Sord●d● 〈◊〉 vulgo.  Ideo Seneca epist. 115. per sordidos intelligit vulgum. Mirari, inquit, non debes, corrupta excipi non tantum à corona, sed ab hac turba quoque cultiore. Togis enim inter se isti, non judiciis dissident. Sed & viri illustres ac nobiles rei facti, per dies judicii sumebant hanc togam sordidam, 
〈…〉.  posita nivea, ut miserabiliores essent in veste plebeia. Itaque rei in sordibus esse dicuntur aut sordidati: non pullati, ne quis erret, qui color tantum, funebris. Viri etiam graves ac rigidi non amabant eximium illum candorem. Unde simia ille apud Horatium, Exiguaque toga simulat tesquore Catonem. Duo enim lauti homines amabant in toga laxitatem & candorem: 
〈…〉.  spreverat Utrumque Cato, arcta toga contentus & ea squallenti: 
T●ga mutata.  Id enim Horat tesquorum vocat, pro quò malè vulgò legunt textorem. Postea mutata Republ. & labente imperio, toga quae olim necessaria civibus, Imperatorum temporibus, ad paucos remansit & non nisi honestiores. Vulgus spreta ea, abiit ad Paenulas, lacernas aut tunicas solas easque colore pullo, id quod statim sub Augusto coepit. De paenulis, tunicis, lacernis, vide ibidem plura. Pereunte toga, interiit color albus, & pullo plebeio omnes vestes, Hinc discrimen natum inter cives, ignotum seculo priori, ut alii candidati dicerentur, 
Pullati 〈◊〉.  pullati alli. Canditati non two, qui peterent (ut olim) sed honestioris ordinis cives. Pullati, insima plebs sive vulgus.  
Po●●o Nauc●atitas quoque testis est Athen. lib. 4. in Genethlii. 
〈…〉.  Vestae Prytanitidis in Pryae●eo epulantes, nec non in Pionysiacis & Panegyri Comaei Apollinis albis vestibus 〈◊〉, fuisse, quas suo quoque tempore Prytanicas vestes dicit fuisse appellatas: Cereris quoque initiatos candidis, ut Bellonae nigris, & Saturni purpureis atque rubicun●is vestibus indutos fuisse, Tertul. testatur lib. de Pallio, 
Vestium 〈…〉 varii 〈◊〉.  his verbis: Cur istas non spectas? vel illos item, qui non vitate vestitus religionem mentiuntur, cum ob cultum omnia candidatum & ob notam virtae & privilegium galeti, Cereri initiantur; cum ob diversam affectionem tenebricae vestis & tetrici super caput velleris in Bellonae montes fugantur: cum latioris purpurae ambitio, & galatici rubori● superjectio, Saturnum commendat: cum ipsum hoc pallium morosius ordinatum, & crepidae Graecatae Graecatim Aeculapio adulantur. Alexand. ab Alexand. lib. 6. cap. 19 Romanos scribit in toga candida ludos spectare solitos fuisse, & mulieres in veste alba Cereris sacrum sacere solitas fuisse, ut tunc 〈◊〉 gratum esse censerent, si à 〈◊〉, nec s●nere postutis celebraretur. Et tamen, ut testis est Pierius in Hieroglyph. apud Arcada● Cererinigra vestis induebatur. Sic Falacralis Flamen, teste Pierio, nigro utebatur pileo: erat enim Plutonis, cui cum immolabant vestibus utebantur nigris, quam colorem aiunt diis inseris dedicatum.  
Ex his, quae adhuc dicta sunt, constat, vestes candidas apud Naucratitas, & praecipue apud Romanos, non solum in conviviis, verum etiam in sacris, in magistratuum petitione, in manumissionibus, in militia, in spectaculis, in triumphis, in nuptiis: in luctu quoque & cadaveribas involvendis adhibitas & usurpatas fuisse. 
Vestis candidae prestantia.  Ac omnino vestes albas sive candidas, in sacris pariter atque prophanis literis vehementer commendari constat, ceu insignia atque symbola, cum virtutum, ut modestiae, puritatis morum, innocentiae, synceritatis, atque integritatis: tum soelicitatis, beatitudinis, victoriae, libertaris, laetitiae atque gaudii. Hinc praeter supra commemorata exempla, Magi in Perside, teste Pierio, Deum ipsum non nisi albis vestibus delectari affirmabant. Et Plutarchus problemate Romanorum vigesimo sexto Magos adversus Plutonem, & tenebra●, lucido & illustri amictu se munivisse scribit. In somniis quoque candidae vestis somnium pro felici augurio habetur. 
Angeli semper candidati apparuerunt.  In sacris literis, angeli semper candidati apparuerunt: id quod illorum cum innocentiae, tum beatitudinis est argumentum. Sic, ut ex plurimis, unum preferam, gloriosae Christi resurrectionis, quae diaboli, mortis, atque peccati victrix extitit, primi vestes atque praecones fuerunt angeli, albis vestibus induti atque ornati. Ejus rei testes sunt Matthaeus vigesimo octavo, qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illius nivis instar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuisse dicit: Marci decimo sexto, qui illum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, stola candida amictum fuisse perhibet. Et Joannis vigesimo, qui duorum angelorum mentionem facien●, illos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, candidis vestibus indutos fuisse testatur. 
Mar. 9 Matth. ●7. Christus dis pulis suis ●datus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Christus ipse in monte Thabor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vestituto candido, instar lucis, sive nivis, sese discipulis suis conspiciendum praebuit qui cum puritatis, tum victoriae, atque beatitudinis aeternae fuit symbolum. Sic Apocalypseos capite primo Christus candidatus Joanni apparuit: Vestitus, inquit, erat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scilicet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vestem talarem, sive ad talosusque demissam. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suida, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tunica ad pedes usque demissa. Eucherio est sacerdotalis vestis lintea corpori penitus adstricta, eademque talaris, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellata, quae & subucula dicitur. Per hanc, teste Pierio in Hieroglyphicis, quae aliis subjiciebatur, doctrinam sacratiorem intelligi, veteres Theologi tradiderunt. Exodi: Et fecerunt vestimentum poderem sub umbone, opus textile, totum ●yacinthinum. Sequitur apud Joannem: Caput autem ejus, & capilli erant candidi velut lana alba, & tanquam nix. Hic candidus, niveusque Christi habitus sive vestitus, est indumentum illud salutis & justitiae, quo ut Isaiae sexagesimo primo dicitur, sponsam, id est, Ecclesiam suam vestit, tegit atque ornat: eique suam imputando justitiam, & sanctitatem, facit ut illa quoque alba & candida, id est, justa coram Deo appareat, fine ruga & macula, Ephesiorum primo: secundum illud Isaiae primo. Si peccata vestra, etc. Huc quoque facit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vestis splendida, seu, ut vulgatus interpres vertit, alba, qua Christus per ludibrium ab Herode fuit indutus. Illa enim revera argumentum fuit Christi innocentiae, & regiae dignitatis, Luc. 23▪ Forsan, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, pura vestis à Plutar, pro alba usurpatur, sicut Bayffius testimoniis quibusdam probat: sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocabulum eodem modo usurpatur, nisi malimus purpuream vestem intelligere, cujusmodi veste à Judaeis per judibrium fuit amictus. Apoc. 3. Laodicensi ecclesiae Deus suadet, ut vestimentis albis sese induat, ut non appareat dedecus nuditatis ejus, hoc est, ut Christum vera fide induat, vitae mortemque candori, & synceritate studeat. Et ab initio ejusdem capitis: Sardenses Ecclesiae nonnulli esse dicuntur, qui non inquinaverant vestimenta sua, & additur: Et ambulabunt mecum in albis, qui digni sunt. Qui vicerit, sic vestietur vestimentis albis, & non delebo nomen ejus de libro vitae. En hic quoque candida, insigne est victoriae, coelestis gloriae & felicitatis. Et capite ejusdem lib. 6. Martyribus dantur stolae albae, ceu insignia illorum victoriae, libertatis atque beatitudinis. Ab initio ejusdem cap. equus albus inducitur, & eques seu insessor ejus arcu, ac sagittis armatus, & corona insignitus ceu victor. Equus ille albus, (cujusmodi erant quatuor illi equi candidi apud Rom. triumphalem currum ducentes) ut & corona, insignia sunt victoriae, qua Christus de omnibus hostibus suis potitur. Sic equi albi apud Virgilium cum belli tum victoria sunt insignia. Sic enim Anchises loquitur Aeneid. 3.  
Quatuor hic primum omen equos in gramine vidi  
Tondentes campum latè, candore nivali.  
Hoc Anchises interpretatur de bello,  
Bello armantur equi, bellum haec armenta minantur.  
Sed paulò post, pacem candidam significare (spes est pacis) ait. Latenter ostendit victoriam adepturos, ut Servius annotat. Huc facit illum Graecum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hinc quoque natum est proverbium illud, Equis albis praecedere: & Plautinum illud, Nunquam aedipol albis quadrigis indipiscet postea, de quo Erasmus in Adag. Sic equi illi albi, Zach. 6. Hieron. interprete, Machabaeorum sub Antiocho Rege victoriam: aliis Judaeorum felicem statum sub Macedonibus; aliis bonos angelos significat. Virg. tamen Georg. 3. album equi colorem deterrimum facit: — Color deterrimus albis. 
Equi albi.  Servius, Atqui alibi ait: Qui candores nives anteirent, Sed aliud est candidum esse, id est, quadam nitenti luce perfusum, aliud album, quod pallori constat esse vicinum. Judic. 5. v. 10. asinarum candidarum fit mentio in illo Deborae epinicio: Qui ascenditis asinas candidas: omnes ferè interpretes mercatores intelligunt, alii pingues, vel forsan quia asinae candidae erant meliores, robustiores, 
Asinae albae.  agiliores. Apocalyp. quoque 7. electi omnium gentium innumerabiles coram throno coelesti & agno stantes, inducuntur amicti stolis candidis & ferentes palmas in manibus suis Deum laudibus celebrantes. Et paulò post, Hi sunt, qui venerunt ex afflictione magna & dilataverunt stolas suas & dealbaverunt eas (hoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 videtur mundo atque rationi) per sanguinem agni. Hae quoque stolae candidae martyrum & electorum symbola sunt illorum munditiei, 
Stola albae.  justitiae, libertatis, victoriae, gloriae beatitudinis denique, quam agni illius immaculati, hoc est, Christi sangnine fuerunt consecuti. Hujus vestitus typus & figura, fuit vestis aspersa sanguine hostiae, de qua Levit. 16. Huc quoque referenda illa Tertulliani lib. 4. adversus Marcinem: Nazaraeus vocari habebat secundum prophetiam Christi Creatoris. 
Nazaraei.  Unde & ipso nomine nos Judaei Nazaraenos appellant per eum. Nam & sumus, de quibus scriptum est, Nazarei exalbati sunt super nivem. Qui scilicet retrò luridati delinquentiae maculis & nigrati ignorantiae tenebris. Regius ille concionator capite nono sui liberi, dum morem candorem & animi puritatem persuadere vult, omni tempore, inquit, sint vestimenta tua candida: quibus verbis, interprete Pierio in hieroglyph. praecipit, nullam aetatem, nullum officium, nullum otium & negotium toto vitae tempore synceritate & innocentia (cujus symbola sunt vestimenta candida) vacuum esse debere. 
Loci Eccles. 9 interpretatio.  Haec ille. Sic Hieronymus in suis Eccles. Commentariis interpretatur; Habeto corpus mundum, & esto misericors. Mihi quidem hoc ipso in loco Solomon simul videtur alludere ad convivialem vestitum, quem apud Judaeos quoque (ut ex Philonis loco suprà citato videtur colligi posse) album fuisse verisimile est. Nam & versu proximè antecedente 7. panem cum gaudio comedendum, vinumque hilari corde bibendum esse praecipit: & mox versu 8. vestium albarum mentione facta, subjungit, oleum super caput tuum ne deficiat: cujus quidem in conviviis quantus usus fuerit, tum dictum est, tum pluribus dicetur. Omnino ergo cum vers. 7. praecepisset in epulis atque conviviis laetitiae esse indulgendum, mox ver. 8. sequente, duo laetitiae illius convivialis quasi signa ceu causas effectrices subjungit, vestes nimirum albas atque oleum: quorum utrumque cum laetitiae partim significandae, partim efficiendae maximam vim habeat, in conviviis adhibitum & usurpatum fuisse legimus, uti supra dictum est. Simplex ergo sensus erit, sis semper laetus & hilaris: lautè vivito, genio indulge. Sisinnius Novitianorum Episcopus homo mollis & delicatus cum & bis in die lavaretur & candida semper veste uteretur, 
Nota.  & ob id reprehensus esset a quodam, excusavit se cum hoc loco Ecclesiastis, tum Christi, Heliae & Mosis exemplo, quos vestibus albis usos fuisse dicebat. Testis est Socrat. lib. 6. cap. 22. Hieron. lib. 2. epist. 14. Vestes pullas aeque devita, ut candidas. Ornatus & sordes pa●i modo fugienda: quia alterum delitias, alterum gloriam redolet Cum ergo vestes albae non in prophanis solum, verumetiam sacris literarum monumentis tantopere commendentur, ceu maximarum & pulcheriimarum rerum symbola & insignia, mirum profecto non est, Christianos primitivae Ecclesiae easdem in sacris atque sacramentis suis usurpasse.  
Ut igitur apud Romanos, sicuti dictum est, magistratuum atque honorum petitores erant candidati, sic in primitiva Ecclesia Baptismi candidati (qui etiam competentes vulgò fuerunt appellati) cum quadragesimae initio nomina sua dedissent, & toto illo quadraginta dierum spacio atris vestibus promisso capillo, insordibus & squallore jacuissent, paulò ante Pascha lavabantur (quod Augustinus Epist. 118. ad Januarium baptismum antebaptismum vocat) tandemque loti candidisque induti vestibus, ad Baptismum accedebent. 
Baptiza idorum vestis Candida.  Idem infantum quoque baptizandorum habitus fuit, de quibus elegante Pontius Paulinus.  
Ind parens sacro ducit de fronte sacerdos.  
Infantes niveos corpore, corde, habitu.  
(Quos tamen versus Pierius Fortunato tribuit) Et  
Lactantius in carmine de resurrectione dominica:  
Rex sacer ecce tui radiat pars magna trophaei  
Cum puras animas sacra lavacra beant.  
Candidus egreditur nitidis exercitus undis,  
Atque vetus vitium purgat in amne novo  
Fulgentes animis vestis quoque candida signat,  
Et grege de niveo gaudia pastor habet.  
Meminit etiam Socrates lib. 7 c. 17. candidae hujus vestis, quae dabatur baptizatis. Loti semel salutifero fonte, nunquam stolam candidissimam, quam suscipiunt in baptismate, inquinate docentur. Rabanus Maurus Moguntinus episcopus l. de instit. cler. 1. c. 29. Post baptismum traditur Christiano candida vestis, 
Nomini sancti lavaeri.  designas puritatem & innocentiam. Nazianzenus in orat. de Sancto lavacro, illud dicit à Christianis variis nominibus appellari, nimirum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Et Paulò post, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est ceu turpitudinis regumentum. Hinc Ammonius monachus lib. 3. de gestis Francorum mentionem facit pueri occisi, qui adhuc, ut ille loquitur, erat in albis regenerationis, hoc est, qui recens erat baptizatus, nondum baptismalibus illis atque candidis vestibus exutus. Nam qui baptizabantur in vigilia Paschatis incedebant veste candida induti per octo dies, ac vocabantur albati, sive in albis, atque octavo demum die vestem albani deponebant: quibus adde, quòd ut Tertull. docet, lib. de Corona milites, ex en die, qua erant baptizati, 
Paschatis hebdomada & dominica Quasi modo, in albis appell●ta. Vestis candida in baptisma quale symbolum.  la vacro quotidiano per totam hebdomadam abstinebant. Et quoniam Paschatis hebdomada, antiquitus plures unà tingi consueverunt, ea de causa feriae illae, quae ad hoc omnes institutae sunt, & quae subsequitur Hebdomada atque dominica quam nos, Quasimodo geniti nominamus, in albis fuit appellata. Vestis haec candida in baptismo symbolum erat cum ipsius Christi, quem electi fide induunt: secundum Paulum Eph. 4. Col. 3. tum illius munerum, hoc est, justitiae, vitae, puritatis & innocentiae, (Tertull. hoc indumentum Spiritus sanctus vocat lib. de pudicitia libertatis, victoriae gloriae, immortalitatis, quam ex aqua & spiritu regenerati consequuntur, de quo pluribus disserit Ambrose in lib. de iis, qui initiantur mysteriis c. 7. Ut ergo olim apud Romanos candida vestis qua servi à dominis decorabantur, erat insigne illorum manumissionis: sic candida illa baptismi vestis signum erat illos ex manibus diaboli atque peccati immanissimis esse liberatos, ut posthac Deo ceu patrono suo fidelissimo, servirent vitae puritate ac sanctitate. Praeterea cum candidus color olim victoriae & triumpho fuerit consecratus, candida haec vestis illos monebar, ut cogitarent sibi in hac vita ceu in militia perpetuò esse cum diabolo, peccato atque mundo dimicandum in Christo & vincendum:  
Jam verò in coenae quoque Dominicae administratione album vestitum antiquitus adhibitum fuisse, exillis Hieronymi verbis videtur colligi posse libr. contra Pelagianos, Quae sunt, rogo inimicitiae, inquit, contra Deum, si Episcopus Presbyter & Diaconus & reliquus ordo ecclesiasticus in administratione sacrificiorum candida veste processerint. Verisimile est cum eos, qui sacrosancti illius epuli communione fruebantur: tum ejus administratores, hoc est, sacerdotes atque diaconos albas vestes gestasse. 
Tunica 〈◊〉 appellata.  Harum autem vestium antiquarum vestigia sunt tunicae illae, quas choro & albis vulgò nominant, in quibus missa Paschatis tempore celebratur. Sic nos vestitum quidem veterum candidum retinemus, 
Nota:  & imitamur: at religionis, morumque candorem integritatemque jam pridem amisimus: contrà verò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut Iudas in sua epistola loquitur, hoc est, tunicam carnis contactu maculatam gestamus.  
Caeterùm notandum est, 
Vestes albae duplices.  vestes albas esse duplices: alias, quae nativo colore constant, qui leucopus dicitur: alias, quae artificiali, quas volunt propriè candidas dici. Leucopiati dicuntur: Martiali, qui rudiori alba veste, ac vili, ac ●ativi coloris induti sunt.  
Verùm quoniam multa de candidae vestis usu, 
Cur vestes aliaque res albo colere imbutae in tanto fuerint apud veteres pretio atque honore.  dignitate, significationeque mystica dicta sunt, de quo etiam Clem. Alexand. paedagog. lib. 2. Cap. 10. legere poteris: consideranda etiam nobis videtur ratio, cur vestibus illis tantum à veteribus tributum fuerit. Ea peti potest ab ipsius coloris albi sive candida vi atque natura. 
Coloris albi significationes allegoricae.  Nam cum is colour, secundùm Plutarch. problem. 26. maximè sit naturalis, simplex, purus, syncerus, lucidus, atque perspicuus, ut qui lucis plurimum habet (unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 album mihi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, videndo videtur dictum) mirum profecto non est, illo (uti etiam lumine, cui maxime est affinis, atque cognatus) cúm mores ingenuos, puros, ac simplices: tum letitiam, libertatem, victoriam, foelicem denique quemvis rerum statum atque conditionem, in prophan●▪ sacrisque literis significari: ac proinde ●estes aliasque res colore illo imbutas, in tanto fuisse apud veteres pret●o & honore. Album, inquit Pierius in Hieroglyph. est 〈◊〉 veluti materia quaedam, in quam colores, quotqu●●●olueris, perinde ac in universalem illam 〈◊〉 omnes species inducere. Hinc ad Dei cultum alba p●●●imum in●umen●a, omnium penè nationum consensu adhiberi solent: semperque albus color sacris accomodatur. Atque ideo ait Persius: Quamvis albata roga●it. Sed quid indigem●● Persio, si Servatoris nostri indumenta, cum gloriam suam vellet discipulis patefacere, alba sicut nix apparuêre? Apud Cic. 2. de legibus: Color albus praecipue decorus Deo est, tum in caeteris, tum maximè in textile. Et nostra pietas canit, vel lineas, easque purissimas induti tunicas, sacra Deo caneremus. Plato similiter colorem album vult laetitiae esse proprium, atque deorum. Hinc veteres, teste Platone, & Pintarcho, niveo splendore spectabiles, ut deorum venerabantur fileos. Cel. lib. 24. Cap. 26. Album porrò & candidum pro bono: ut atrum & nigrum pro malo, passim accipitur. Juvenal. Satyra 3.  — Maneat qui nigrum in candida vertunt. 
Id est vitium in virtutem: virtutem in vitium, qui secun●ùm Terentium in Phorm. recta prava faciunt: secundùm Isaiam, bonum malum: dulce amarum, & contrà, dicunt. Persius.  
Per me equidemisint onnia protenus alba, id est bona. Ovid.  
Candida de nigris, & de candentibus atra. Horat.  
Hie niger est, hunc tu Romane caveto.  
Candidus sermo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est, perspicuus: & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vox candida, quae facilè hominum aures penet●at: & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rem clarius explicare. Sic apud Senecam Asinius Pollio Albutii sententias albas appellavit, quòd essent apertae. Eras. in Adag. Avis alba, prore nova & auspicata. Ciceroni epist. fam. lib. 7. Sic albae gallinae filius Juvenali, hoc est, foeliciter natus (cui contrarium apud eandem: Nati infoelicibus ovis) quia Latini lae●●, & auspicata, alba vocant: ut contra inauspicata, nigra & atra; Erasmus in Adag. Cic. Nec minus niger, inquit, nec minus confidens, quam ille, pro Caecinna de teste Sexto Clodio. Horat. in Serm.  Sani, an creta, an carbone notandi. 
Quem imitatur Persius in 5. Satyr.  
Quaeque sequenda sorent, & quae vitanda vicissim:  
Illa prius creta, mox haec carbone notasti.  
Sic candido calculo, lapillo, aut creta: aut contra nigro lapillo notare: de quibus Erasmus in suis Adagiis. Dies albus, & alba faba, ibidem. Albi calculi, absoluco●ii ●●●gri, damnatorii in proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, album calculum addera, id est, approbare. Novit quid album, quid nigrum, id est, recti, pravique discrimen. Vultu mutabilis, albus & ater, id est, & bonus malus est. Horat. in extrema epistolae:— candidum Pauperis ingenium. Idem Ode. 11. Epod. Sic passim candor, pro integritate animi. & candidus homo, pro syncero, & ingenio usurpatur. Pythagoras aiebat, id quod esset colore candido, ad boni naturam: quod colore atro, ad naturam mali pertinere, ut Erasmus annotat in proverbia illa: Creta notare, id est, approbare: Carbone notare, id est, damnare. Verùm haec satis sint dicta de albi coloris vi, natura, dignitate atque praestantia, ejusque significatione allegorica, de qua multa passim in sacris & prophanus literis occurrunt, in quorum explicationem forsan non injucundam & inutilem delapsus sum, occasione vestium candidarum, quarum olim in conviviis, atque etiam in reliqua vitae humanae consuetudine creber●●imus & si equentissimus usus fuit, ut ex supra commemoratis testimoniis & exemplis satis patet.  
BY this learned Discourse of white Vestments, colours, the judicious Reader may discern,  
1. That White Garments, Rochets, Surplices are not peculiar to Divine Services, Sacraments, or to Ecclesiastical Persons, or Christians alone.  
2. That they have been, and still are made use of, by Heathen Priests in the Sacrifices, Solemnities of their Idol-gods, and by Pagans in their Feasts, Funerals, Plays, Inaugurations, Manumissions, etc. as well as by Bishops, Priests, Deacons, in their Divine Worship and Celebrations; and by all sorts of Lay-Baptized Christians, as well as by Clergymen.  
3. That the principal mystical significations, reasons, grounds, ends for the Civil or Sacred uses of White Vestments, are equally common to all ranks and degrees of men, of Christians, and not one of them proper or peculiar to Bishops, Priests, Deacons, or Clergymen, or to public Prayers, Devotions, more than to private. Therefore not to be used or worn by Bishops, Ministers, Deacons, or Clergymen alone, as a badge of their distinction from, and elevation above Lay-Christians.  
FINIS.