he thought them not worthy of any other answer then telling them such is not or such is the custome received and practized in the Church of God Now against such contentious spirits amongst us I shall make the same plea and in justification of the known Rites and ceremonies and constitutions of this Church of England appeal to the the ancient usages and customs of other Churches I 'le instance in some particulars 1st That of the Surplice we reade of white vestments in St. Chrysost and St. Jeroms time Polydore Virgil and Isidore write it was ordained by Stephanus Bishop of Rome in the third Century to be used by Ministers on their Ministration he that reads the 41 Chapter of the 4th Council of Carthage will finde that it was used at that time and Theodoret tells us that Constantine gave one to Macarius Bishop of Jerusalem as a peculiar garment to minister in and the Etymology of the word Superpelliceum used to signify a Surplice denotes it to be of ancient use and 't is well observed that in the Arabick language the Apostles in opposition to the Chemarims which Junius renders Atratos are termed by a word which some render Albicantes others viri albis induti vestibus men in white vests or Surplices as is declared by Buxtorfius and hath been observed by R. D. Kimchi on Zeph. 1.4 The Votaries likewise of the Lamb of God are represented to St. John Vid. D. Hammond on Rev. 198 and upon occasion by several other Reformed Churches vid. Consens Sandomir as celebrating his solemn service in the Christian Church in this habit Moreover the Surplice is at this day used in the Reformed Churches of the Augustan confession and whence is our Dominica in albis our Whit-sunday but from the white Robes then worn by all Christians and if so many used it then may not one in a congregation use it now Just Martyr against Tryphon and in his 2d Apol. Tertul de Coron Mil. de Resur St. Cypr. de lapsis Epist 56. ad Thib. S. Aust Tom. 8. p. 262. 2dly The Cross it was oft times used by all Christians in the Primitive times and particularly in the Office for Baptisme as Tertull. and others witness and so the Reformed Churches of the confession of Augsburgh for the most part use it and in other parts of Divine Service and for further satisfaction that 't is according to ancient custome I refer you to the 18 Cannon nor can it be said to be an addition to the Sacrament of Baptisme as the Rubrick before private Baptisme declares nor a distinct Sacrament having no invisible grace accompanying it which is essentiall to constitute a Sacrament neither do we pretend it hath so that 't is not unlawful upon either of those Accounts its use being as the words which are spoken at the making of it expresly declare only to signify as among the Primitive Christians as when the King having created those noble knights of his Order bestows upon them the Garter and the blew Riband as badges to be known by of others and to put them in minde of the great honour done unto them in like manner when the Infant hath by baptisme been inrolled in the Militia of the king of glory this signe of the Cross is made upon his forehead to declare that he was consecrated to Christ crucifyed that he hath put on his Livery and wears his Badge 3dly The Ring in Marriage by a large consent of Churches and Nations hath a Ring been thought fit to establish the Matrimoniall contract as a pledge or earnest thereof whence 't was the ordinary custome of the Jews to use the Ring of espousing as Buxtorf witnesseth the like among the customes of the Romans Juvenal Et digitis pignus fortasse dedisti but yet notwithstanding no part of their paganisme as Tertul. evinceth S. Austin calls it De Idol c. 16. Arram sponsi In the Reformed Church of Hessen they marry with a Ring they do the like in Lithuania c. 4ly The Gloria Patri and our often repeating of it the Jews ordinarily used some such doxology or Hallelujah and the Non-conformists at this day at the end of their prayers four or five times in an Assembly use that doxology to whom with the Father and the holy Ghost c. In the Arabick version of the Psalms we have Glory be to the Father c. at the end of every tenth Psalm and was probably in practice at the end of every Psalm If being reasonably supposed that the words therein contained ought to excite and stir up all the faithful who heard them recited to praise the Lord and magnify his Name Damasus appointed it to be so in the 4th Century Cass l. 2. de Instit Caenob who was then Bishop of Rome and that the Western Churches used it so we have the testimony of Cassianus who lived above 1300 years ago When we assert any thing with much earnestnesse we usually say this is the truth and we will stand to it Bishop Sparrow and moreover he witnesseth that in all the Churches of France they used to stand at it and surely if we may and ought to stand at the rehearsal of the Apostles Creed to shew our constancy and readiness to maintain that faith which we there profess much more at this Hymn which is both a Compendium or short profession of our faith and a song of praise to God 5ly Standing at the Gospel this is likewise very ancient as appears by the Decree made for that purpose by Anastâ—sius Anno Christi 400. mentioned by Platina in his life and if we may believe Durantus it was in use long before 6ly Standing at the Psalms and Hymns this gesture is taken notice of in Scripture as very proper for our lands and thanksgivings Psal 134.2.135 1 2. at this Office we reade all Israel stood in Davids time 2 Chron. 7. and so long after the Levites called to the people to stand up and blesse the Lord their God Neh. 9.5 7ly Kneeling at the receiving of the Eucharist this hath been anciently used in the Church and the more generally observed by reason of the Arrians who denyed the deity of Christ so ought it to be used against the Socinian Hereticks and Familists and if you will in opposition to the Pope who all insolently shew their equality with Christ himself by receiving it sitting a gesture which at the receiving of the Communion hath been prohibited if not condemned by a full Synod of Protestants in Poland moreover it was the ordinary gesture in the Romish Pagan Idolatry the ancient laws of their Pagan-worship requiring Ut adoraturisedeant which as Plutarch affirmeth was appointed by Numa Pompilius and Tertullian informs us that at their Gentile Solemnities even in his time adoratis sigillaribas suis sedendo And besides sitting at prayers when I hope we are lifting up our hearts as we receive the Sacrament is against all
A SERMON Preached at a VISITATION In Honiton in Devon On Wensday in Easter Week 1676. By J. R. Rector of Lezant in Cornwall LONDON Printed and are to be Sold by Simon Miller at the Star at the West end of S. Pauls 1 Cor. 11.16 But if any man seems to be contentious we have no such custome nor the Churches of God THe Apostle to shew that God requites a decorum and decent accomodation in the Act of his worship sharply inveighs against the Corinthian woman who from a Phantastical imitation of the She-Prophets and Priests of the Gentiles who had their faces discovered and their hair dishevelled when they uttered their Oracles or celebrated Rites and sacrifices to their Gods at the time of their praying and prophecying were unveiled in the Church and appeared bare and open-faced in publick notwithstanding it was then accounted an unseemly and immodest guise as he proves it here by several Arguments 1. A contrario and that 1st From the decency of this Ceremony of having a veil v. 5. and 2ly From the significancy thereof v. 7. So in the 2d place from an Argument ab absurdo v. 6. 3ly He enforced it from the Angelical presence in the Church v. 10. 4ly From an Argument a pari v. 14. q. d. how odd would it be for men to wear a veil a womans dress so by the like reason is it as uncomely for women to be without a veil that is in the guise and dress of a man and however the devils of the Gentiles sometimes take pleasure in this unseemly accoutrement in uncomliness and absurd garbs yet the God whom they worship with the holy Angels who are present at their devotions loves a comely accommodation in such as worship him Lastly he concludes from the example and custome both of the Jewish and Christian Churches neither of which had any such use for their women to be unveiled in their sacred Assemblies But if any seem contentious that is will not be satisfyed with these reasons let him know that we that is we of the circumcision have no such custome nor the Churches of God that is the Christian Churches so St. Ambrose and Anselm understand it or according to Grotius there is no Canon for it nor is it a custome of the Church or Churches of God q. d. If any adversus haec as the Syriack Translation hath it against all these reasons will contend further love to argue on list still to strive as the Geneva here is one reserves an Argument which is instar omnium and should silence all further disputes about it we have no Canon nor Constitution to warrant it neither hath it been customarily practised in the Churches of God nay we and they have the quite contrary rule and custome and let this be the final resolution in the Case From the Text then and the context we may observe the course St. Paul took to satisfy a scrupulous conscience touching a Rite or Ceremony 1st He urgeth the reasonableness of the Injunction and if this Method be not effectual men be not convinced by his reasons then he refers them to the Canons and customes of the Church from which they are by no means to swerve But methinks I hear some disaffected and contentious spirits as if they would tax St. Paul himself of impertinency to mutter saying what means all this ado about a Rite or Ceremony since 't is of no greater matter it skills not greatly whether men observe it or no whether covered or bare sit or kneel all 's one but our Apostle lets it not go so but judging it a matter of importance presseth the point hard useth several Arguments spends many verses even half a Chapter about it and as we may suppose mainly for these two reasons First because he dislikes any contentions at all since in its very nature is included a breach of that peace of which God is and we ought to be very tender for if contentions be not taken off at the first within a while at the 2d verse from the text we finde their mischievous consequence no less then a Schisme and the next verse assures us that they will proceed so far as to flat heresies 2ly Because he likes not contentions against the Rites and Customes of the Church he well knew Satans Methods this Arch-Antichrist understands that if he can first get himself children they 'l at length grow to men grant him once one seemingly modest conclusion about a lesser matter hee 'l be ready with his bolder Logick to attack greater points allow him him but the rudeness to throw the Surplice out of the Church the next news will be the house of God is degraded to a stable if down with the Ceremonies once become Canonical 't will not be long ere the respects due to the Sacrament shall be little better then Apocryphall if he may but disgrace the former you shall finde him soon after confronting of the other so in this Chapter he falls foul with the Lords Supper the Corinthians first praying in publick having their heads covered and whilst they approach the Lords throne in so uncustomary and therefore irreverent posture can we expect better manners at his Table accordingly v. 20. c. they eat and drink there as if they had been at home and that sometimes to excess so ill were the effects of a contest raised at first about a circumstance in the worship of God St. Paul therefore opposing himself to these practises after other reasons in the precedent verses he lays for his ground this of the Text. We have no such custome or more fully according to Grotius's Interpretation we have neither Canon nor Custome for it neither we nor the Churches of God whence in the first place we infer that as the Churches of God have had so they still have may and ought to have their respective canons and constitutions touching Rites and ceremonies whereto due obedience ought to be paid by all such as are in communion This is so apparent a truth that to deny it and judge such Ecclesiastical sanctions and constitutions unlawful is to charge all the ancient known parts of the Church of Christ with a sinful usurpation of authority in the Church for that they enjoyed both in general and provinciall synods what thy judged useful is manifest from the canons of the Code of the universal Church and of the Roman and Assyrian Churches and from the more ancient canons amongst those called the Apostles and from other Ecclesiastical rules of discipline frequently mentioned in Tertull. Cyprian and other ancient Writers Licet Pastoribus Episcopis Aug. Confess Art ult Apol. ejusdem c. it becomes such to make canons that things be done in order in Church so the August Confess and for the more due and regular observance of such Ecclesiastical laws and canons it hath been the custome of the Churches of God and those too which we rightly call Reformed to require
Scripture Et procumbentibus interim in genua distribuunt Bohem Confes Art 13. Denique sacra Synaxi Corpus sanguinem Domini simul percipientes iis Ceremon quas Ecclesia Crac viensis in usu habet who were such as joyned themselves with the fratres Bohemi vid. at the end of the Acts of the General Assembly of Cracovia Anno 1573. Presidents and Commands Psal 95.6 and 1 Sam. 7.18 is rather to be rendred he stood before the Lord and said and Vatablus well observes upon it non licuit sedentem orare so in the N. T. Act. 20.36 21 5 9 40. This was forbidden in the primitive Church as Tertull. witnesseth sedentem orare extra disciplinam to sit at prayers is against the rules of worship he that ministreth may sometimes kneel sometimes stand but he hath no warrant to set when he prayeth thus Solomon at the Dedication of the Temple immediatly after one prayer upon his knees 1 King 8.54 he beginneth another of Benediction standing v. 56.57 but what gesture more convenient for the devout receiver then this of kneeling who as he kneels may abase himself to the dust and again with the Royal Votary may lift up his hands to God and may look up 8ly Bowing at the name of Jesus for this I refer you to the 18th Canon and 52. Injunction of Queen Elizabeth to certify you that it hath been an ancient custome of the Church neither can any more be reasonably objected against it then going to Church at the toll of the Bell for as the one tells us the time when we are to worship God so the mentioning of the name of Jesus puts us only in minde of him we owe all reverence to without dishonouring him as the object of our worship by any Image of him which only represents that which is neither the object nor reason of our worship In Spain 't is the custome as oft as they make mention of their King they uncover their head adding withall this short Salutation Nuestro senior que dios guarde muchos anios our Lord whom God preserve many years In the Churches of Lithuania Polonia and Bremen where they have their hats on at Sermon they always put them off at the name of Jesus vid Durel p. 34. So Embassadors at their solemn Audience being covered yet to shew their great reverence to their King whom they represent they uncover their heads as oft as they make mention of him how much more reason have we who profess to be Christians at our solemn Audiences and addresses to use some token of Reverence and respects to the King of Kings our Lord and Saviour Jesus Christ as oft as we hear him mentioned the truth is all the names of God are holy yet because the name Jesus exhibites to us the manifestation of God in the most endearing circumstances therefore as the Mysteries celebrated on the Altar caused that preference of it before all other parts of the Church for to do our worship towards which is to be our next instance so this name of Jesus above all other names or words that signify God or his attributes may well be made use of to determine the time and occasion when in the time of Divine Service we should more exuberantly venture devotion in the worshipping God our Saviour especially the Scripture seeming to hint some such thing to us 9ly Bowing towards the Altar When ye enter into an house Salute it Matt. 10. and why should we not think it a part of Religious manners to do something answerable when we come into the house of God Numb 20.6 2 Chron. 29.29 or at our entring in and going out of the Church which though not enjoyned by Canon but left ad libitum is yet so far recommended to us as an ancient custome as ought at least to put to silence such as are contentious and quarrelsome against those that observe it we reade that Moses did reverence at the very door of the Tabernacle Numb 20. and that Hezekiah and all that were present with him when they had made an end of offering bowed and worshipped and for our bowing at our nearer approaches to the holy table or the Altar practised by Qu. Elizabeth and King James and which all the honourable Knights of the Garter are bound to by their Order it is of the same nature with putting off our hats whilst we are in the Church and only determines a natural Act of reverence that way which the Primitive Christians did use to direct their worship and Adoration being an Act of address and of tender of honour unto God 't is therefore most fitly to be performed at or towards the place of our address viz. the Altar whereat anciently as the Eucharist so the whole devotions of the Church were performed and presented to the divine Majesty from which spiritual Sacrifices it received the name so that all the honour the Altar receives in these adorations made towards it is this D. Moore that it is used as a directive Instrument for people to shew which way they are to set their faces when they make these adorations to God but the worship is no more done to the Altar by being done towards it then it is done to the Church by being done in it 10ly Turning and praying towards the East this hath been anciently commanded by Vigilius Bishop of Rome Bellar. de cultu Sanct. l. 3. l. 3. Auno Christi 540. and some write that it was a tradition from the Apostles in solemn and publick prayers in the Church Damascene that all should turn their faces towards the East and for that reason Churches were built Eastwards Greg. in his Critic Notes and a Canon to this purpose is ascribed to their name in the Arabick Code to which agrees also an ancient profession of the Eastern Church Epiphanius says this was the custome among primitive Christians so St. Aust and he gives this as a reason because the East is the most honourable part of the world being the Region of light whence the glorious Sun ariseth Aust lib. 2. de Serm. Dom. in monâ—e c. 5. to be seen in the learned Gregories Notes and to make the custome to be of the greatest antiquity the same Author observes that the East in the Hebrew tongue is called Redem the face or forepart the West Achor the back-part the North Smol the left hand the South Teman the right hand which impositions says he respected either the making the first man towards the East or rather the religious posture at that time and that Adam called the North the left hand c. because he himself in the service of God turned his face towards the East and there is great probability that he was no sooner dispatch't out of the dust but he fell down to the same earth again and adored his Master this same way and 't is not to be omitted that our blessed Saviour is called the