XXX. Having thus disputed whether the surplice be a fit garment to be used in the service of God, the next question whereinto we are drawn is, whether it be a thing allowable or no that the minister should say service in the chancel, or turn his face at any time from the people, or before service ended remove from the place where it was begun1. By them which trouble us with these doubts we would more willingly be resolved of a greater doubt; whether it be not a kind of taking God’s name in vain to debase religion with such frivolous disputes, a sin to bestow time and labour about them. Things of so mean regard and quality, although necessary to be ordered, are notwithstanding very unsavoury when they come to be disputed of: because disputation presupposeth some difficulty in the matter which is argued, whereas in things of this nature they must be either very simple or very froward who need to be taught by disputation what is meet.
When we make profession of our faith, we stand; when we acknowledge our sins, or seek unto God for favour, we fall down: because the gesture of constancy becometh us best in the one, in the other the behaviour of humility. Some parts of our liturgy consist in the reading of the word of God, and the proclaiming of his law, that the people may thereby learn what their duties are towards him; some consist in words of praise and thanksgiving, whereby we acknowledge unto God what his blessings are towards us; some are such as albeit they serve to singular good purpose even when there is no communion administered, nevertheless being devised at the first for that purpose are at the table of the Lord for that cause also commonly read; some are uttered as from the people, some as with them unto God, some as from God unto them, all as before his sight whom we fear, and whose presence to offend with any the least unseemliness we would be surely as loth as they who most reprehend or deride that we do2.
Now because the Gospels which are weekly read do all historically declare something which our Lord Jesus Christ himself either spake, did, or suffered, in his own person, it hath been the custom of Christian men then especially in token of the greater reverence to stand3, to utter certain words of acclamation4, and at the name of Jesus to bow5. Which harmless ceremonies as there is no man constrained to use; so we know no reason wherefore any man should yet imagine it an unsufferable evil. It sheweth a reverend regard to the Son of God above other messengers6, although speaking as from God also. And against infidels, Jews, Arians, who derogate from the honour of Jesus Christ, such ceremonies are most profitable7. As for any erroneous “estimation8,” advancing the Son “above the Father and the Holy Ghost,” seeing that the truth of his equality with them is a mystery so hard for the wits of mortal men to rise unto, of all heresies that which may give him superiority above them is least to be feared.
But to let go this as a matter scarce worth the speaking of, whereas if fault be in these things any where justly found, law hath referred the whole disposition and redress thereof to the ordinary of the place; they which elsewhere complain that disgrace and “injury9” is offered even to the meanest parish minister, when the magistrate appointeth him what to wear, and leaveth not so small a matter as that to his own discretion, being presumed a man discreet and trusted with the care of the people’s souls, do think the gravest prelates in the land no competent judges to discern and appoint where it is fit for the minister to stand, or which way convenient to look praying10. From their ordinary therefore they appeal to themselves, finding great fault that we neither reform the thing against the which they have so long sithence given sentence, nor yet make answer unto that they bring, which is that11 St. Luke declaring how Peter stood up “in the midst of the disciples,” did thereby deliver12 an “unchangeable” rule, that “whatsoever” is done in the church “ought to be done” in the midst of the church13, and therefore not baptism to be administered in one place, marriage solemnized in another, the supper of the Lord received in a third, in a fourth sermons, in a fifth prayers to be made; that the custom which we use is Levitical, absurd, and such as hindereth the understanding of the people; that if it be meet for the minister at some time to look towards the people, if the body of the church be a fit place for some part of divine service, it must needs follow that whensoever his face is turned any other way, or any thing done any other where, it hath absurdity. “All these reasons14” they say have been brought, and were hitherto never answered; besides a number of merriments and jests unanswered likewise, wherewith they have pleasantly moved much laughter at our manner of serving God. Such is their evil hap to play upon dull-spirited men. We are still persuaded that a bare denial is answer sufficient to things which mere fancy objecteth; and that the best apology to words of scorn and petulancy is Isaac’s apology to his brother Ismael, the apology which patience and silence maketh. Our answer therefore to their reasons is no; to their scoffs nothing.