read of them and in the Churches of the Laodiceans And for that of 2 Tim. 3. 16. we confess that the whole Scripture is given by Inspiration of God and is profitable to teach to convince to correct and to instruct in righteousness But withall no man can deny but one part of the Scripture may be far more Edifying far more profitable for the people then another Then what are all these Texts to the purpose we find in the ancient Records that the Jews in Gods ancient Church had their several Sections Parts and Portions of Scripture which they called Paraschioth distinct parcels set out to be read on the Sabbath days which St. Luke calleth Lectures Act. 13. 15. After the Lecture of the Law and the Prophets c. shewing that a part was read out of the Law and a part out of the Propheâ—â— And in the Primitive times we do not find that they were tied either to read or to expound upon one Book wholly and go through it all along in order but took parts and portions of Scripture such as they accounted most useful and profitable for the people most Edifying and also most proper for the time which they did not only read but expound and preach upon especially these select Epistles and Gospels as may plainly appear to any man by the many and several Postills which are extant upon them Object The Responds and Answers of the Clerk are not fitting none should speak in the Church but the Minister Answ We acknowledge as the Minister is the Mouth of God unto the people by Preaching so he is the Mouth of the people again to God by prayer But then 1. You must remember to conceive of the Minister as the servant of the Church and helper of the Congregation in prayer he is not there as a private man praying only for himself and pouring out his own necessities but as a publick person presenting to God the Petitions of the people their prayers And surely we must needs think and judge though the bodies of the people be there present yet if their hearts if not their lips do not joyn with him those prayers which he maketh and there poureth out being their prayers and in their behalf cannot be said to be the prayers of the people or any way effectual for them or acceptable to God from them but rather accounted by God a delusion in them seeing he is but their Mouth their Speaker to deliver and present their Petitions to God to utter them for the people and in their behalf It is a great mistake in people to think that in the Common-prayers of the Church the Minister can do all their duty to God for them without them They must consider they come not to the Church the House of prayer to hear the Minister pray but to pray themselves and to joyn their hearts if not their voices with the Minister in the Common-prayers of the Church 2 You must also take notice that this is Common-prayer wherein all should joyn and unite their hearts together if not their voices in their joynt and common Supplications unto God that they may the better prevail with God the whole Congregation should agree and joyn with the Minister in them as the Apostle sheweth in 1 Cor. 14. 16. where speaking of him that prayed in the Church with a strange tongue not understanding of the people he saith How shall he that occupieth the room of the unlearned say Amen at thy giving of thanks seeing he knoweth not what thou sayest whereby it appeareth that at that time it was the custom of the Church Though one the Minister utter'd the prayers yet all the Congregation agreed to them witnessing and giving their consent unto them by answering Amen following and sealing them up with the Devotion of their hearts as prayers are the Ejaculations and lifting up of our hearts to God so stiled Hos 14. 4. The calves of our lips they are those sweet odours Rev. 5. 8. those rich presents Act. 10 4. which being carried up to heaven do best testifie our dutiful affection and are the most undoubted means to purchase any favour at the hand of God You know what St. James saith Jam. 5. 16. The prayer of the righteous availeth much with God if it be fervent the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular number the prayer of one righteous man is strong and forcible with God Joshuah by his prayer made the Sun to stand still in the Firmament Josh 10 Hezekiah made the Sun to go back ten degrees in the Dial of Ahaz Es 38. 8. Elias by his prayer did shut up heaven 1 King 17. 1. and open heaven 1 King 18. 45. yea fetcht fire thrice from heaven Peter by prayer raised Tabitha Act. 9. Paul Eutychus Act. 20. Yea it stayeth the very hand of God when he is ready to smite God himself speaketh to Moses Exod. 32. 10. Let me alone that my wrath may wax hot against them Moses stood in the gap to turn away Gods anger from them and by his prayer stayed his hand Quis te Ligavit Domine Deus Ligatum habent Sancti Deum ut non puniat nisi permiserint ipsi ut non puniat nisi dimissus ipse saith Bernard The Saints of God do bind God that he cannot punish except they give way If the prayer of one righteous man be so powerful with God the prayers of many righteous can not but prevail more we have a special promise Math. 18. 20. Where two or three are gathered together in my name I am there in the midst among them saith our Saviour Multi nimirum cum Congregantur unanimes sunt magni multorum preces impossibile est contemni saith Ambrose many Littles make a great body and such forces do as it were besiege God and make him yield God cannot but hear the prayers of many they are like the roaring Sea or like a Thunder-clap in the ears of God Not to trouble you with our own Chronicles how the men of St. Edmonds Bury prayed against that cruel Tyrant Swanus and the Lord heard them and smote Swanus that he died roaring and yelling and they were delivered There is a memorable story in our ancient Monuments how in the hoast of M. Aurelius a Company of Christian Souldiers by prayer obtained Rain when all the hoast was like to perish for want of water they also obtained Thunder-bolts to be thrown from heaven in the faces of their enemies and thence were called Legio Fulminea We have divers examples in the Scriptures I shall name but one you read Act. 12. 1. that Herod stretched out his hand to vex certain of the Church he killed James the Brother of John with the Sword proceeded farther and took Peter and put him in prison intending after the Passover to bring him out unto the people for ought we know for execution it is there said ver 5. earnest prayer was made of the Church for
White Vestments to shew the Purity of a Christian Whence the Lords day after Easter which Easter was their Chief time of Baptizing was called and is still so called in all your old Books Dominica in Albiâ— The Lords day in White Because then all that were Baptized at that time were wont to wear White Garments or White coverings for an outward Sign of Regeneration Purity and Newness of Life We Read also in the Scripture that the Angels alwaies appeared in White Vestments At our Saviour Christs Resurrection Matth. 28. 3. it is said there appeared an Angel His countenance was like Lightning and his Raiment White as Snow And Mark 16. 5. You hear of a Young man Cloathed in a long White Robe But Joh. 20. 12. we Read of Two Angels which appeared in White And at Christs Ascension it is said Acts 1. 16. Two men 〈◊〉 by in White Apparel and spake unto the people So that as Peter Martyr speaks in his Answer to Bishop Hoopers Letter The Defenders of this Ceremony may pretend some honest and just Signification for the Ministers of God are called Angels Mal. 2. â— The Prieâ—â—s Lips sâ—â—ll preserve knowledge they shall seek the Law 〈◊〉 his mouth for he is Angelus Domini The Messenger of the Lord of Hostes And Revel 3. 1. Write unto the Angel of the Church which is at Sardis c. And Zâ—pperus himself speaking of the Papists saith thus We Read nothing of the Superstitious Habites and Histrionical in the Monuments of Antiquity except onely of the White Vesture Quâ—usi sâ—nt sine Superstitione in Signum Commonefactionem honestatis vitae So that if we look upon Antiquity we need not much marvel at the White Rochets of the Bishops or the White Surplices of the Ministers They were doubtless at fitst ordained and appointed 1. For the Honour of the Ministerie that they might be accounted and received as the Ministers Servants and Messengers of God 2. Not onely for their Estimation but for Distinction sake to have them known and discerned from others that they might have that Honour and Respect given them which was due to their Persons and Places 3. To shew the Puritie and Holiness The unspottedness of Life and Conversation which is required in the Ministers of the Church But some may conceive the Surplice to be Borrowed from the Linnen Ephod of the Levites and so a Levitical Rite brought into our Church We cannot deny but in the Levitical Law God commanded an Ephod to be made and to be used and put on by the Priests when they should do Sacrifice and we find that there were two kinds of it 1. There was one which the High Priest onely used and did put on It was made of Purple Violet colour Silke and Scarlet It had Gold wrought in it and sundrie kinds of most Pretious Stones as you may see Exod. 28. 28. 2. There was another called Ephod Bad that is A Linnen Ephod which the Levites also used in Holy Services You Read 1 Sam. 2. that Hannah made every year for Samuel a little Coat and an Ephod when she had given him to the Lord to Minister in the Tabernacle Yea David being girt with an Ephod 2 Sam. 6. 14. danced before the Ark. It is there said That David danced before the Lord with all his might and was girded with a Linnen Ephod But you must know that the Ephod though it come over their Shoulders yet came not down much farther then their Waste not down to the Ground as the Surplice doth and was Girded on wherewith they did usually Truss up and Gird up their other Garments But the Surplices are long Vestments to come down to the feet and are to hang loose and not to be Girt about us therefore cannot be thought to be the Levitical Ephod And if we may believe Platina In Vita Stephani Stephen Bishop of Rome who was a Godly Bishop and a Constant Martyr under Decius the Emperour was the first Inventor and Appointer of the Surplice who lived Anno Dom. 256. Two hundred fifty and six years after the Birth of our Saviour Christ long before Popery was known in the World and ever since Retained in the Church 1. Partly for the Honour of the Ministry 2. Partly for the Distinction of the Minister from the People 3. And partly again to shew the Purity Holyness and Unspottedness of Life and Conversation which is required in the Ministers of the Gospel 3. For the last Particle of this last Objection That the Imposition of these Ceremonies is Contrary to our Christian Liberty Be pleased to take notice that we deny not Christian Liberty we know the Charge St. Paul giveth to the Galatians Gal. 5. 1. Stand fast in the Liberty wherewith Christ hath made us free and be not Inâ—angled again with the Yoke of Bondage But then we must consider again what kind of Liberty that is wherewith Christ hath made us free wherein it doth Consist and how far it doth Extend You cannot take it to be a general Liberty and Licentiousness A Carnal Liberty to do what we list No mark what the Apostle there saith v. 13. Brethren ye have been called unto Liberty onely use not your Liberty as an Occasion to the Flesh but by Love serve one another Neither is it meant of a Civil or Corporal Liberty of our Bodies from all kind of Service and Servitude under others The Apostle tells us to the Contrary 1 Cor. 7. 20 21 22. 23. Let every Man abide in the same Vocation or Calling wherein he is â—â—llâ—d Art thou called being a Servant care not for it but if thou maâ—est â—e fâ—â—â— use it rather c. Here you see we are advised to continue in the same Particular and Private Trade Profession Quality and Condition wherein we are Set and Called in the Common-wealth though we be partakers of that General and Effectual Calling of a Christian Though we be Converted and Called to be Christians yet we must not Change our Particular Vocation State Quality and Condition though we be Servants we must abide and continue in it Christian Liberty doth not Exempt from Obedience those that are any way under the Government of others Their Christian Liberty doth no way Cross their Private and Particular Calling or any way infringe or take off their outward duty in their Place and Calling to their Superiours or Exempt them from Obedience to the Just Laws of Men though they be Servants Neither is this Liberty called Christian Liberty meant or intended to take us off or Exempt us from Obedience to the Magistrate and Laws of the Land Injoyning that which is Lawful and Honest and not contrary to the Word of God You know again the Charge of the same Apostle Rom. 13. 1. Let every Soul be suâ—â—â—â—â— to the Higher Powers For there is no power but of God and the Power that be are Ordained of God yea v. 5. Ye must be subject not onâ—lâ— because of wrath but for
strict if any of the Congregation were known or upon common fame noted to be Drunkards or any way Swearers Fornicators unclean Persons or any way prophane they were to be presented to the Court by the Church-Wardens of the Parish upon their Oath which was usually done twice a year constantly if not oftner they were summoned and convented to the Court and upon Proof or Evidence of the Fact censured and put to open penance for the terrour of others If the party Delinquent did submit repent and promise amendment upon his penace all was remitted he was received in as a Brother and reconciled to the Church but if he continued obstinate and wilful in his course was excommunicated and cast out of the Church and so stood till he did repent And being excommunicate if he died so he was not thus to be buried but was by the Law and by the Church debarred of the priviledge called by the ancients by the name of Christian Burial so that if a man were such a notorious Offender and Excommunicate by the censure of the Church as few such were in those days people were not so loose by far as now and again they feared much the curse of the Church the danger of Excommunication he was excluded from this priviledge by the Law and might not be thus buried by the Minister Now if we look upon other forms of Government the Presbyterians and Independents also will acknowledge that no private man nor sole and single person nor the Minister himself should have power to judge censure or condemn any man or as much as to disown him as a Brother for any fault till he be censured and condemned by the Church this were too tyrannical Then let any man judge if he look upon our Discipline being now fully again revived if it be fully executed as it should be whether charity be here altogether mistaken or what just ground there is given of exception against those words But all these we will pass over and not mention them any farther because all of them or the most of them such as gave any just seeming cause or occasion of offence are amended altered or expunged and put out in this our book of Common prayer to give satisfaction Obj. There should be no set and prescribed Chapters to be read called Lessons nor select Epistles and Gospels but we should read the Scriptures all along for they alledge Luke 16. 29. Act. 13. 15. Act. 15. 21. Colos 4. 16. 2 Tim. 3. 16. Answ Surely we conceive that no reasonable man can think that this doth any way abridge our Christian Liberty but that herein we may submit to the wisdom of our Governours who have thought fit thus to appoint it partly for Order that Uniformity might be kept and partly for Edification because all parts of the Scripture are not alike Edifying and Profitable to the people 1. For the Chapters called Lessons the Latine word for Chapters is Capita from the word Capuâ— in the singular number signifying a Head an Article a Clause the summe and principal point a Chapter Now you must know that the division of the Bible into several Sections hath much differed it was a long time parted into Titles for Saint Matthew 355. for Saint Mark 335. for Saint Luke 343. for Saint John 332 c. Some are of opinion that the present distinction of Chapters now generally used was by Lanfranck Arch-bishop of Canterbury Anno Dom. 1060. because we do not meet with it sooner and Rabbi Kimchi and other Learned Jews from that time use the same partition of Chapters in the old Testament yet John Bale affirmeth that Stephen Langton Arch bishop of Canterbury divided the Bible into Chapters about Anno Dom. 1224. But to bring the Chapters into Verses was the work of Robert Stephens Anno Dom. 1550. as his Son Henry Stephens testifieth in his Epistle before the Greek Concordance so that the word Chapter signifieth the summe chief part of portion of the Scripture which is to be read at one time And for the word Lesson it is taken from the Larine word Lectio which signifieth a Reading a Lecture a Lesson or Choice summe gathered together both shewing that these Chapters are Select portions of Scripture most fit for Edification and appointed to be read for the instruction of the people 2. For the Epistles and Gospels which are most excepted against be but pleased seriously to consider of these things 1. They are all parts and portions of Canonical Scripture and in that regard they cannot any way be disallowed 2. That they are so ordered that the Epistles for the most part hold forth the Doctrine of Manners for the regulating of our Lives and the Gospels the Doctrine of Faith unto the people for the perfecting of our knowledge and setling of our Judgment and Consciences by way of belief in the great Mysteries of our Salvation being select portions most fit for Edification 3. They are De Tempore applyed to the time putting us in mind either of some duty God requireth of us or of some special blessing which we have received from God at that time of the year for which we are called upon and stirred up to thankfulness at that time 4. This course hath been anciently used and long observed in the Church Walfridus Strabo the Abbot doth ascribe it to the first Successors of the Apostles Indeed we find in the Primitive times that they had their Lectures their Readers who read the Scripture to the people in their publick Assemblies when they met together but whether they read these is uncertain Some suppose St. Hierome did Collect them and Damasus brought them into the Church but Hierome himself in his Apologetico adversus Vigilantium maketh mention of these Portions of the Gospel used in the Greek Church long before his time others say it was Alcuinus the Master of Charles the Great and some Paulus Diaconus but the beginning is altogether uncertain but this the most affirm that this course hath been used in the Church twelve hundred years and upwards And the Reformed Churches in Germany use them still and retain them to this day As for the Places and Texts of Scripture alledged against this course they conclude nothing neither are they of any value we deny not but as it is Luke 16. 29. Moses and the Prophets are to be read are to be heard and as Act. 13. 15. and Act. 15. 21. they are to be read upon the Sabbath days But there you see they are but Lectures Parts and Portions of them not whole Books at one time and no man can say but that we do ordinarily and usually read them to them people As for that Colos 4. 16. we do not find that he doth command that that Epistle should be read all at one time though we acknowledge it is not so long but it might be conveniently read all at one time especially when it came first unto them but only to be
upon them or Imposing them as Parts of Gods Worship and thus may bring in Superstition and Idolatry Answ If you desire to receive full satisfaction in this you must look upon the Doctrine of our Church whence the Grounds of the Imposition and Practice of these Ceremonies are drawn That is the Truest and Surest Rule to go by Examine the xxxix Articles agreed upon by all our Divines Anno Dom. 1562. which are called by some Our English Creed containing the summe of our Faith and the Doctrine of our Church The xxth Article speaketh plainly in the end of it Though the Church be the keeper of Gods Word Yet as it ought not to Decree any thing against the Word of God so besides the same ought it not to inforce any thing to be Believed for Necessity of Salvation And again in the end of Artic. 34. Every Particular or National Church hath Authority to Ordain Change and Abolish Ceremonies and Rites Ordained onely by mans Authority so that all things be done to Edifying And for Particulars search the Canons of our Church made Anno Dom. 1603. where in the 30th Canon the lawful use of the Cross in Baptism is fully Explained thus That it is no part of the Substance of that Sacrament being used addeth nothing to the Perfection and Vertue of Baptism nor being omitted detracteth any thing from the Effect and Substance of it but is used onely as Primitively as a Lawful outward Ceremony and Honourable Badge whereby the Infant is Dedicated to the Service of him that died upon the Cross And for Decency of Apparel Injoyned to Ministers in Can. 74. thus All which Particulars concerning Apparel prescribed our meaning is not to Attribute any Holiness or special Worthiness to the said Garments but for Decency Gravity and Order Now if you find in the General Doctrine of our Church which is Visible and ought to be in Charity the Rule of Judging Particulars that she doth not onely disclaim those Superstitious Grounds but doth farther declare The Grounds of such General Imposition of all these Ceremonies to be onely in a Civil manner to be Imposed for Distinction Order Decency and Uniformity and not for any Religious Opinion that they put in them you have little Reason to be Jealous or Suspicious of any ill meaning in your Governours to whom you owe Charity which thinketh no Evil as well as Obedience and Submission Here you see fully and plainly that Christian Libertie is not against the Duty and Obedience which we owe to our Governours and Lawful Magistrates but rather Tieth us in things Indifferent Lawful and not Contrary to the Words of God to all kind of Duty to all our Lawful Governours To Fathers to Masters to Husbands to Pastours to Magistrates Kings and Rulers and by the strongest Bonds of Obedience Of Wrath as the Scripture speaketh Of Conscience and for the Lords sake Thus I have done my Indeavour to give Satisfaction I speak as to Wise Understanding Rational and Moderate Men Free from Passion Prejudice and strong Affections to Judge aright of things You know that Innovations are dangerous either in Church or State It was an approved saying of Seneca that Divine Heathen of Old Non expedit Concutere Faelâ—cem Statum It is neither the part of a Wise Man nor yet accounted Safe to shake or disquiet a well setled State Nay Remember that Old Rule in Policy of State Malum bene positum non est movendum An evil as onely Inconvenient being placed well is not to be Removed It is no Wisdome if a Stone stand a little out of square in a great Building by Pulling it out to indanger the Fall weakning or shakeing the whole Frame An Inconvenience is better then a Mischief If it could be found and proved that there were some Errours in this Book of Common Prayer If they be small they might be borne with If they be such as some may Judge them not to be Tolerable yet they may be Corrected and Amended and not the whole Frame pulled down But we may make that Challenge to all our Adversaries which Mr. Deering in a Book called A sparing restraint c. doth against Mr. Harding Look if any Line be blameable in our Service and take hold of your Advantage I think Mr. Jewell will accept it for an Article Our Service is good and Godly Every tittle grounded upon Holy Scriptures and with what Face do you call it Darkness If this Book should now be put down after so many years Continuance in our Realm and a New Form set up to satisfie the Scruples and Fancies of some Self-conceited people who are never long content with any thing Think what sad Consequences would follow upon it The Papists would and might Triumph and Insult that our Church is Corrupt and Impure and hath been full of Errours and Corruptions from the first Beginning and from the first Foundation of it the putting down of it upon such an account must needs be a Confession and Acknowledgement of Errours in it to all the world The Non Conformists They would also crie out and seeming Just that they have been wrongfully Presented all this while onely because they would not Submit and Subscribe to Errours And the Common people would generally take a New Liturgy to be a New Religion Thus that weighty saying of St. Augustine would fall upon us Ipsa Mutatio Consuetudinis etiam quae adjuvat Utiliâ—ate Novitate perturbat The very Novelty of such a Change would more offend then the Profit of it would do Good Reason well tell us if this be yeelded to the same Reproof must justly come upon Our Liturgy of Variety Uncertainty Unconstancy which Dr. Suâ—cliffe in his Book De Missa chargeth truely upon the Romane Missal and what Obloquie and Reproach will this Occasion to us and to our Religion But to cleer Our Book from all such Aspersions and to Confirm the Perfection of it we have the Testimony of that Learned and Glorious Martyr Dr. Rowland Taylour given above a Hundred years agoe Who as Mr. Fox Recordeth in his Examination Jan. 22. Anno Dom. 1555. before Bishop Gardiner then Lord Chancelour and other Commissioners spake thus There was saith he set forth by the most Innocent King Edward for whom God be praised everlastingly the whole Church Service with great deliberation and the Advice of the best Learned in the Realm and Authorized by the whole Parliament and Received and Published gladly by the whole Realm which Book was never Reformed but Once and yet by that One Reformation was so fully Perfected according to the Rules of our Christian Religion in every behalf that no Christian Conscience could be Offended with any thing therein Contained Here you have his Judgement not onely of the Perfection of this Book of Common Prayer but also of the very first Making and Composing of this Book who doubtless knew the Truth and spake the Truth For this was spoken by him within