A fresh suit against human ceremonies in God's worship. Or a triplication unto. D.…

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 magn•ficent; [Solicitus si niteret Altare, si parietes absque inligine, si pavimenta tersa, &c.] and t•erefore no doubt in that action arraying himselfe without any note of p•ide after the best mann•r of the people, he might well b•queathe 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. ⟨p. 509⟩But though Stephanus flourished before Antichrist was hatched, yet he is too yonge to be a lawfull Authour of any such garments.

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.

1. 1Per qua discinius, non quotidianu & quibustibet, & usu v•ta communis, poliutu vestibus nos ingredi debere insancta sanctorum, sed nounda consciē tia & mundis vestibus tener• Domini Sacram•nta.Per qua discinius, non quotidianu & quibustibet, & usu v•ta communis, poliutu vestibus nos ingredi debere insancta sanctorum, sed nounda consciē tia & mundis vestibus tener• Domini Sacram•nta.

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.

So a little after, Divine Religion hath one habit in the Ministry, and another for ordinary use.¹

So a litle after, Divine Religion hath one habit in the Ministerie, and another for ordinarie use.¹

1. 1Religio divine•, alterum habitum habet in Ministorio terum in usu veràque communs.

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

1. 1Hac est dignitas vo•tra, ha• stabilitas, hac corona non quia tunicam indut• candidissim•m per Ecclesiam ambulasis.

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.

1. 1Socrat. lib. 6.23.

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.

SECT. 25.26.27.28. Concerning the Defender his Reasons.

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.

The Rejoinder meaneth by the Church (in England) the Convocation house; and by Christian liberty, their licentiousness, in Abridging Gods people of that liberty which Christ hath left unto them. So that, as in some parts of Germany, and Polonia, the Noble men stand mightily for the Liberty of their Country; And yet when the course of things is well weighed, that liberty is only licence for them to oppress the common people, or Boors; whom they keep under as slaves, or little better; whose goods they take from them upon every slight pretence; whose lives (in some places) can scarce satisfy them for the life of a stag, if they shoot one, spoiling their corn, even so, this Christian liberty is only for our Convocation-house to oppress the Congregations of Christ, as they do.

The Rejoynder meaneth by the Church (in England) the Convocation house; and by Christian libertie, their licentiousnesse, in Abridging Gods people of that libertie which Christ hath left unto them. So that, as in some parts of Germanie, and Polonia, the Noble men stand mightilie for the Libertie of their Countrie; And yet when the course of thinges is well weighed, that libertie is onely licence for them to oppresse the common people, or Boores; whome they keep under as slaves, or litle better; whose goods they take from them upon every slight praetence; whose lives (in some places) can scarce satisfie them for the life of a stagge, if they shoot one, spoiling their corne, even so, this Christian libertie is onely for our Convocation-house to oppresse the Congregations of Christ, as they doe.

2. The Defender his second reason, was such, as the Repl. could find no conclusion in, but that somethings abused, may afterward be rightly used: which he granted. The Rejoinder addeth, that his reason did conclude this of some human Ceremonies, from the Law of shadows. He said in deed, among other instances, that a Man or Woman, legally unclean, might he legally cleansed or purged. And can he conclude from Men and Women, to human unnecessary Ceremonies? He may as well conclude, that because ⟨p. 513⟩in a fretting leprosy, the leprous mans head may not be cut off, nor his body burned; therefore his infected garments were not to be burnt, nor the hair of his head and beard cut off.

2. The Defender his second reason, was such, as the Repl. could finde no conclusion in, but that somethings abused, may afterward be rightly used: which he granted. The Rejoynder addeth, that his reason did conclude this of some human Ceremonies, from the Law of shadowes. He sayd in deed, among other instances, that a Man or Woman, legally unclean, might he legally cleansed or purged. And can he conclude from Men and Women, to human unnecessarie Ceremonies? He may as well conclude, that because ⟨p. 513⟩in a fretting leprosie, the leprous mans head may not be cutt off, nor his body burned; therfor his infected garments were not to be burnt, nor the hayre of his head and beard cutte off.

The Replier also granted that Surplices might be turned into under garments for poor people; and wooden Crosses given them for firing.