A19142:1570
A19142:1570
A fresh suit against human ceremonies in God's worship. Or a triplication unto. D. Burgess his rejoinder for D. Morton The first partA fresh suit against human ceremonies in God's vvorship. Or a triplication unto. D. Burgesse his rejoinder for D. Morton The first part
Amsterdam: printed by the successors of Giles Thorp, 1633
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
I had not Hilary to consider his words, but the spoils of ⟨p. 505⟩the Gentiles in persons, places, learning and such other things, may be many ways divided to the ornament of the Church, without borrowing any Ceremony from them, to be used in the service of God. For this is not to spoil them as the Israelites did the Egyptians, who had the word of God for their warrant, but as Achan did Jericho, fu•l dearly to his cost, and of the whole host of Israel. Josh. 7.
I had not Hilary to consider his wordes, but the spoiles of ⟨p. 505⟩the Gentiles in persons, places, learning and such other things, may be many wayes divided to the ornament of the Church, without borrowing any Ceremony from them, to be used in the service of God. For this is not to spoyle them as the Israelites did the Aegyptians, who had the word of God for their warrant, but as Achan did Iericho, fu•l dearely to his cost, and of the whole hoste of Israel. Iosh. 7.
Hierom hath the words you cite, lib. 1. adv. Pelag. pag. 416. much urged by Bellarmine and the Papists for their apparel, and no less vehemently pr•ssed by our men, for ours, but duly considered, without ca•se. The Candida vestis Hierome speaks of, was no peculiar garment of the Ministers, but the ordinary clothing of the common people,1 in former time generally used by all, and daily, but afterwards only by those of the better sort, and upon Festival days. So Aulius Gellius writeth of Africanus: That when he was guilty, neither was his beard shaven, nor his white garment off, nor was he of the common attire of the guilty. The Ambassadors of Rhodes coming to Rome, were first seen in white, but finding things contrary to their expectation, they were forced presently with a viler garment to compass the houses of Princes. Liv. decad. •. lib. 5. pag. 254. Yea, the very mariners and passengers in a ship of Egypt, seeing Augustus to pass by, showed themselves in white, and crowned. The same Augustus was angry when he saw a company in mourning, and thereupon made a law, That none should sit among the mourners. From thence grew a difference among the Citizens, not heard of in former ages, whereby some were called Candidate, some Pullati: Candidati, not such as sued for offices, as in times past, but the Citizens of better ⟨p. 506⟩rank: Pullati, the lowest of the people, and the vulgar multitude:2 both, from the colour of their garments which they used. Tertullian saith of the manumitted servants (who upon their first enfranchising appeared in their gowns, that is, the common vesture of the Citizens) If thy servant be free and honoured with the brightness of the white garment, & the grace of the gold ring, and the name of a Patron, & with the tribe and table. Yea the Papists themselves (as Baronius) allege to this purpose [Simeon Metaphrastes] in the acts of [Indes and Domna,] where it is said of the multitude, Some wicked ones were present in white and magnificent garments, celebrating the feast of their own ruin, but Indes only was in black. And of Honofrius [qui alba induit vestimenta] least he should be discovered to be a Christian put on white. For the devouter Christians began to take themselves to darker colours, as more modest and decent, especially after the Monks once began to grow in credit. 2.
Hierom hath the words you cite, lib. 1. adv. Pelag. pag. 416. much urged by Bellarmine and the Papists for their apparrell, and no lesse vehemently pr•ssed by our men, for ours, but duely considered, without ca•se. The Candida vestis Hierome speakes of, was no peculiar garment of the Ministers, but the ordinary cl•thing of the common people,1 in former time generally used by all, and daily, but afterwardes onely by those of the better sort, and upon Festivall dayes. So Aulius Gellius writeth of Africanus: That when he was guilty, neither was his beard shaven, nor his white garment off, nor was he of the common attire of the guilty. The Ambassadors of Rhodes comming to Rome, were first seene in white, but finding things contrary to their expectation, they were forced presently with a viler garment to compasse the houses of Princes. Liv. decad. •. lib. 5. pag. 254. Yea, the very mariners and passengers in a ship of Egypt, seeing Augustus to passe by, shewed themselves in white, and crowned. The same Augustus was angry when he saw a company in mourning, and thereupon made a law, That none should sit among the mourners. From thence grew a difference among the Citizens, not heard of in former ages, whereby some were called Candidate, some Pullati: Candidati, not such as sued for offices, as in times past, but the Citizers of better ⟨p. 506⟩ranke: Pullati, the lowest of the people, and the vulgar multitude:2 both, from the colour of their garments which they used. Tertullian sayth of the manumitted servants (who upon their first infranchising appeared in their gownes, that is, the common vesture of the Citizens) If thy servant be free and honoured with the brightnes of the white garment, & the grace of the gold ring, and the name of a Patron, & with the tribe and table. Yea the Papists themselves (as Baronius) allege to this purpose [Simeon Metaphrastes] in the acts of [Indes and Domna,] where it is said of the multitude, Some wicked ones were present in white and magnificent garments, celebrating the feast of their owne ruine, but Indes onely was in blacke. And of Honofrius [qui alba induit vestimenta] least he should be discovered to be a Christian put on white. For the devoater Christians began to take themselves to darker colours, as more modest and decent, especially after the Monkes once began to growe in credit. 2.
It is plain out of Hierome himself, that [Candida vestis] was no garment belonging to the Minister a•one in divine service, but an honest, decent▪ and cleanly vesture, opposed to a foul, sluttish, and ragged habit. For the Pelagians condemned glorious garments, as he there saith, Whence you add, the show of garments, and ornaments is contrary to God. In confutation whereof he demandeth, But wherein is that against God, if I have a cleaner garment? And then presently after the words you cite▪ Look to it O Clerks, take heed O Monks, Widows, and Virgins: you are in danger, unless the people see you in foul apparel. I say nothing of Secular, against whom war is proclaimed, and enmity against God, if they use fine ⟨p. 507⟩apparel. By which it is evident, he defended comely, honest a•tire, such as was common to Monks, Widows, Virgins, [& homines saeculi] not proper to any office of the Minister. So in Eccl. 9.8. expounding what [Candida vestimenta] be, he saith,1 Beware thou put not on at any time polluted garments, because sinners have mourned in obscure garments, but put thou on the light, and not cursing. If [Candida vestimenta] should be only Ministers apparel, then Solomons exhortation is only to Ministers, and they are the men he willeth to be merry, and always to have on their Surplices, not only in their Ministerial duty. In his precepts to Nepotian he adviseth,2 Avoid sad garments as well as white, Ornaments, as well as Spots, one savoureth of delights, the other of too much glory. Would he have willed him to avoid white garments in common life, (for make it a Ministerial garment, and then you have Hieroms counsel against it) had they not been usual? In divine service therefore, the Ministers used the white garment of the people, but in ordinary life, Hierome thought a meaner clothing fitting, and so some devouter, as Nepotian, and such like practised, though others differed nothing in their attire from the Laity. 3. There was no set Ministering garment in Hieromes time, and therefore [Candida vestis] was no such. For Coelestinus, who was not Bishop till after Hieroms death, writeth thus to the French Bishops concerning apparel in divine service, among whom this superstition began to spring,
by the purity of mind, not by apparel. For if we study innovation, we tread ⟨p. 508⟩that which our Fathers delivered us under foot, to make way for idle superstitions. Wherefore, the weak minds of the Faithful must not be led to such things, they must rather be instructed then played withal. We must not blind their eyes, but help their minds with wholesome precepts.
by the purity of minde, not by apparrell. For if we study innovation, we tread ⟨p. 508⟩that which our Fathers delivered us under foote, to make way for idle •uperstitions. Wherefore, the weake mindes of the Faithfull must not be led to such things, they mst rather be instructed then played withall. We must not blinde their eyes, but helpe their mindes with wholesome precepts.
I know Marianus Victorius, in that Nepotian when he died, be queathed his garment to Hierome, which he had used in the ministry of Christ, Hierom, ad Heliod. de morte Nepotian. As also out of that forementioned place against the Pelagians, thinks he hath found their Albe, Planet, Camissa, Casula, and I know not what. But N•potians garment was no other then what •ath been showed, only as he was a man humble▪ and of modest, and meanest attire in ordinary life, so in matters of his Ministry, he was fine, neat, and magnificent; [Solicitus si niteret Altar, si parietes absque inligine, si pavimenta tersa, &c.] and therefore no doubt in that action arraying himself without any note of p•ide after the best mann•r of the people, he might well bequeath that garment to Hierome, who had i• been never so mean would have esteemed it for the donors sak•. But observe, Nepotian's ministering garment was non• of the Church goods, but provided at his own cost. It is objected also that Stephanus bishop of Rome in Cyprian's time, ordained peculiar ministering garments, as it is recorded by Polyd. de Invent. lib. 6. c. 12. and by Issidor. writing de Stephano. Unto which you may add Gratian if you will, de consecrat. dist. 1. Vestimenta Ecclesiae. ⟨p. 509⟩But though Stephanus flourished before Antichrist was hatched, yet he is too young to be a lawful Author of any such garments.
I know Marianus Victorius, in that Nepotian when he died, be queathed his garment to Hierome, which he had used in the ministery of Christ, Hierom, ad Heliod. de morte Nepotian. As also out of that forementioned place against the Pelagians, thinkes he hath found their Albe, Pl•net, Camissa, Casula, and I know not what. But N•potians garment was no other then what •ath beene shewed, onely as he was a man hum•le▪ and of modest, and meanest attire in ordinary life, so in matters of his Ministery, he was fine, neate, and magnficent; [Solicitus si niteret Altare, si parietes absque inligine, si pavimenta tersa, &c.] and terefore no doubt in that action arraying himselfe without any note of pide after the best mannr of the people, he might well bqueathe that garment to Hierome, who had i beene never so meane would have esteemed it for the donours sak. But observe, Nepotians ministring garment was non of the Churche goods, but provided at his owne cost. It is objected also that Stephanus ishop of Rome in Cyprians time, ordained peculiar ministring garments, as it is recorded by Polyd. de Invent. lib. 6. c. 12. and by Issidor. writing de Stephano. Vnto which you may adde Gratian if you will, de consecrat. dist. 1. Vestimenta Ecclesiae.
Besides who seeth not, by that alleged out of Caelestine 160. years at least after Stephen, that decree of Stephen to be a mere forgery? was it a Novelty to bring in any such apparel in Celestine's time, and yet had prescription of such antiquity? But the [Century writers] have discovered the forgery by many arguments, that I marvel any man of learning should seek any strength from such a rotten foundation.
Besides who seeth not, by that alleged out of Caelestine 160. yeares at least after Stephen, that decree of Stephen to be a meere forgerie? was it a Novel•ie to bringe in any such apparel in Caelestínes time, and yet had prescription of such antiquitie? But the [Century writers] have discovered the forgerie by many arguments, that I mervaile any man of learninge should seeke any strength from such a rotten foundation.
Hierome is also alleged in Ezech. 44. 1By which we learn to enter the holy of holies, not with commune and defiled garments, but to hold the Sacraments in a clean Conscience and garments unpolluted.
Hierome is also alledged in Ezech. 44. 1By which we learne to enter the holy of holyes, not with commune and defiled garments, but to hold the Sacraments in a cleane Conscience and garments unpolluted.
Where first he interpreteth the garments to be a clean conscience. And secondly that he requireth for the outward garments, is only they be clean without any note of difference between the Ministers garment and the peoples.
Where first he interpreteth the garments to be a cleane conscience. And secondly that he requireth for the outward garments, is onely they be cleane without any note of differe•ce betweene the Ministers garment and the peoples.
To admit these words spoken not of the Priests in the Temple, but of Christian Ministers, this [alter habitus] was a better garment for the time of public duty, as Nepotian had, not any d•fferinge attire from that of the assembly. Thus much for Hi•rome.1
To admitt these wordes spoken not of the Preists in the Temple, but of Christian Ministers, this [alter habitus] was a better garment for the time of publike duetie, as Nepotian had, not any d•fferinge attire from that of the assembly. Thus much for Hi•rome.1
Chrysostom when he saith, [This is your dignity, stability▪ crown, not that you walk through the Church in a white coat. Hom. 83. in Mat. necessarily requireth the same interpretation. For this most white coat was no ⟨p. 510⟩other then the better sort of people did usually wear, as well in other Countries, as at Rome, as hath been showed by the Ambassadors of Rhodes, and the shipmen of Egypt. Only the Bishops in humility thought it too sumptuous for daily use, and reserved it for the time of their public function.
Chrysostome when he saith, [This is your dignity, stability▪ crowne, not that you walk through the Church in a white coate. Hom. 83. in Mat. necessarily requireth the same interpretation. For this most white coate was no ⟨p. 510⟩other then the better sort of people did usually weare, as wel in other Countries, as at Rome, as hath bene shewed by the Embassadours of Rhodes, and the shipmen of Aegypt. Onely the Bishops in humili•ie thought it too sumptuous for daily use, and reserved it for the tyme of their publike function.
And therefore Sisninius a Novatian Bishop; living in Constantinople at the same time with Chrysostom, and clothing himself not only in his Ministry, but for his ordinary raiment, in white, was demanded by one, [Greek or Hebrew] &c. where it is to be observed,1 It was an unwonted garment in ordinary use for a Bishop, no• for other men: and unwonted in ordinary use, not in divine use, in which the Bishop was allowed without any grudge, such dignity of apparel as was then received by men of best place.
And therefore Sisninius a Novatian Bishop; livinge in Constantinople at the same tyme with Chrysostome, and clothinge himselfe not onely in his Ministery, but for his ordinarie rayment, in white, was demaunded by one, 〈non-Latin alphabet〉 &c. where it is to be observed,1 It was an unwonted garment in ordinary use for a Bishop, no• for other men: and unwonted in ordinarie use, not in divine use, in which the Bishop was allowed without any grudge, such dignitie of apparall as was then received by men of best place.
That of Chrysostome hom. 6. ad popul. Antioch. is [palea.] I have troubled you with many words, but the truth is so overswayed with prejudice, that to my poor power I would disburden it a little if I can.
That of Chrysostome hom. 6. ad popul. Antioch. is [palea.] I have troubled you with many wordes, but the truth is so overswayed with prejudice, that to my poore power I would disburden it a litle if I can.
1. The Def. his first reason (by the Rejoinder his interpretation) is, that by our assertion, the Church shall loose a part of her Christian liberty: because if she may not use human Ceremonies a•used unto Idolatry and superstition, she may use none at all. Now 1. The Replier granted the conclusion, being understood of human significant Ceremonies. And thereto the Rej. opposeth nothing, but that there is the same reason of all other Ceremonies; and that one Did•clave doeth not grant this of sitting at the Lords Supper, though he confess it to be a human significant Ceremony. But both these answers are void of trueth. For Circumstances of Order and Decency ▪ which are sometime called Ceremonies, and here understood, are neither mere human institutions, nor unnecessary (which is part of the question) but commanded of God, as often hath been showed. Neither doeth Didoclave any where confess Sitting at the Lords Supper, to be a human Ceremony. 2. It seemeth very strange to me, that appointing & using of human significant unnecessary Ceremonies, notoriously known to have been, and be abused unto Idolatry, should be fetched from Christian Liberty.
1. THe Def. his first reason (by the Rejoynder his interpretation) is, that by our assertion, the Church shall loose a part of her Christian liberty: because if she may not use human Ceremonies a•used unto Idolatry and superstition, she may use none at all. Now 1. The Replier granted the conclusion, being understood of human significant Ceremonies. And thereto the Rej. opposeth nothing, but that there is the same reason of all other Ceremonies; and that one Did•clave doeth not grant this of sitting at the Lords Supper, though he confesse it to be a human significant Ceremonie. But both these answers are voyd of trueth. For Circumstances of Order and Decencie ▪ which are sometime called Ceremonies, and heer understood, are neyther meer human institutions, nor unnecessarie (which is part of the quaestion) but commanded of God, as often hath been shewed. Neyther doeth Didoclave any where confesse Sitting at the Lords Supper, to be a human Ceremonie. 2. It seemeth very strange to me, that appointing & using of human significant unnecessarie Ceremonies, notoriously knowen to have been, and be abused unto Idolatrie, should be fetched from Christian Libertie.
I have considered what is spoken of Christian liberty, in ⟨p. 498⟩the Scripture, and what I could find written of it by Divines: and thereout observed much against these Ceremonies (as is alleged in the sixth general Argument, which the Rejoinder was not hasty to come unto, in eight or nine years) but nothing either for their imposing, or their using.
I have considered what is spoken of Christian libertie, in ⟨p. 498⟩the Scripture, and what I could finde written of it by Divines: and therout observed much against these Ceremonies (as is alleged in the sixt general Argument, which the Rejoynder was not hastie to come unto, in eight or nine years) but nothing eyther for their imposing, or their using.
It is plaine out of Hierome himselfe, that [Candida vestis] was no garment belonging to the Minister a•one in divine service, but an honest, decent▪ and cleanly vesture, opposed to a foule, sluttish, and ragged habit. For the Pelagians condemned glorious garments, as he there saith, Whence you adde, the shew of garments, and ornaments is contrary to God. In confutation whereof he demandeth, But wherein is that against God, if I have a cleaner garment? And then presently after the words you cite▪ Looke to it O Clarks, take heede O Monkes, Widowes, and Virgines: you are in danger, unlesse the people see you in foule apparrell. I say nothing of Secular, against whom warre is proclaimed, and enmity against God, if they use fine ⟨p. 507⟩apparrell. By which it is evident, he defended comely, honest a•tire, such as was common to Monkes, Widowes, Virgins, [& homines saeculi] not proper to any office of the Minister. So in Eccl. 9.8. expounding what [Candida vestimenta] be, he saith,1 Beware thou put not on at any time polluted garments, because sinners have mourned in obscure garments, but put thou on the light, and not cursing. If [Candida vestimenta] should be onely Ministers apparrell, then Solomons exhortation is onely to Ministers, and they are the men he willeth to be merry, and alwayes to have on their Surplices, not onely in their Ministereall duty. In his precepts to Nepotian he adviseth,2 Avoid sad garments as well as white, Ornaments, as well as Spots, one savoureth of delights, the other of too much glory. Would he have willed him to avoid white garments in common life, (for make it a Ministeriall garment, and then you have Hieroms counsell against it) had they not beene usuall? In divine service therefore, the Ministers used the white garment of the people, but in ordinary life, Hierome thought a meaner clothing fitting, and so some devoter, as Nepotian, and such like practised, though others differed nothing in their attire from the Laity. 3. There was no set Ministring garment in Hieromes time, and therefore [Candida vestis] was no such. For Coelestinus, who was not Bishop till after Hieroms death, writeth thus to the French Bishops concerning apparrell in divine service, among whom this superstition began to spring,3 Wee are to be distinguished from the common sort by doctrine and not by garment, by conversation, and not habit;