Showing the Necessity of Conformity, Treatise · Reformed practices · Part 8
Touching the Surpleſſe.
MElancthon & Benhagius, in the territories of Marques Albertus the Prince and court required the Paſtors, to embrace and follow the whole booke of the Auguſtane confeſſion: refuſall thereof was made (pio conſenſu) by the godly agreement of the Nobilitie, or Gentry, of the Citizens and Paſtors. The Court hereupon runneth on another deliberation, propoſing Articles which alter not the doctrine, and the Leturgie, but thruſt vponupon them more Ceremonies, which yet howſoeuer may well enough bee borne, adding withall a threatning, that they who will not follow this preſcription ſhould depart; albeit many Paſtors had rather hauehave departed then yeld to ſuch condition; yet the Churches requeſted that they might not bee forſaken. In ſuch a ſtrait what councell ſhould bee giuen? ſome more forward affirme, that it were good the Court were frighted with ſome terrible writing, with the feare of ſedition, and with this ſcarcrow to repreſſe and hinder farther alteration.
There be many cauſes why wee would not giuegive any ſuch aduice: Neither would wee hauehave the Churches forſaken, as it came to paſſe in Sweuia, where in many Churches there remaineth either no Miniſter, or a Wolfe, which bring in againe impious doctrine and falſe worſhips. That it may euidently appeare that we wilfully diſſent not from the Papiſts our aduerſaries, wee contend about great matters, in the which the euidence of trueth doeth conuince the more ſound, euen among the aduerſaries: that we iudge to be more profitable, then to wrangle about a Surpleſſe or the like matter, where wiſe men will exclaime againſt vsus, that wee withſtand and diſobey authoritie, and nouriſh diſſentions with a fooliſh frowardneſſe, Concil. Melanth. part. 2. fol. 90. 91.
Againe, we perſwade not that (by the vſe of theſe Ceremonies, as the Surpleſſe) the Churches ſhould be troubled, neither are wee (which thus perſwade in this caſe to conformitie) in leſſe griefe and perill then they who ſtand againſt it. But where new burdens are impoſed, wee thinke fit that it bee iudged, whether Churches bee to bee left to Woolues, or ſolitude and vtter ouerthrow of them to bee admitted: or elſe whether ſeruitude (of vſing theſe preſcribed Ceremonies) bee to bee endured. For neither would we hauehave any impious Ceremonies to bee receiued, neither the Churches to bee forſaken, without moſt weightie reaſons, as it is written, Not forſaking the fellowſhip, &c. ibid. fol. 92.
Againe Melancthon: Surely I could hauehave wiſhed in theſe great occaſions, that theſe Churches had by no alteration or impoſition of theſe Ceremonies (ſuch as Surpleſſe, &c.) bin troubled. But I cofeſſe, I perſwaded the Franck. Church and other, that they would not forſake the Churches for ſuch ſeruitude, which without impietie may bee ſuſtained. Miricus out cries, that rather deſolation ſhould be made in the Church, and that Princes are to bee frighted with the terror of inſurrection. For my part I will be author of no ſuch ſower aduice: And for our part it is euident, that wee endure farre more heauie and hard burdens in our places, then is a linnen garment, &c. fol. 106.
Againe Melancthon: I perſwaded that deſolation ſhould not be made in the Church for the refuſing of a linnen garment, or matters of the like nature, ibid. fol. 108.
Bucer: I am perſwaded that godly men may vſe theſe garments godly, In Script. Anglican. Cenſur. fol. 458.
Againe: To the queſtion mooued by Biſhop Cranmer to him, Whether the Miniſters of the Church of England might vſe the Surpleſſe preſcribed by the Magiſtrate: After he had put in this caueat, that his anſwer cōcerned only ſuch as were true and faithfull Preachers of Gods word, anſwereth, that hee iudged thoſe Miniſters who are ſuch in the Engliſh Church, might by the grace of God vſe theſe garments, if ſo withall they did preach the whole trueth, and perfect deteſtation of the Antichriſt of Rome; and teach withall that their meaning is not hereby to eſtabliſh any Antichriſtian corruption; that the Miniſters by them are nothing more holy then other men, neither the more effectuall to pleaſe God; neither that they thereby intend to reuolue Aharonicall garments, but onelyonly in obedience to the King his Maieſtie, and thoſe with whom God hath left authoritie to determine of externall Rites of the Church (yet according to Gods word) and further, that they doe it to auoid the ſcandall of troubling the publike order and agreement: and laſt of all, teſtifying to godly men, that eueryevery creature of God is good, and therefore all Chriſtians may vſe ſuch things godly, howſoeuer others hauehave impiouſly abuſed them, Idem ibid. in Epiſtol. ad Cranmer. fol. 682.
Againe, I can by no meanes affirme theſe garments by Antichriſts abuſe to bee ſo defiled, that they are not to bee permitted to any Church; notwithſtanding that, that Church knoweth and worſhippeth Chriſt, and withall knoweth and practiſeth the Chriſtian libertie of all things. Neither doe I ſee any Scripture whereby I may defend this condemnation of the good creature of God, Ibid. in Reſponſ. ad liter as Hooperi, de re veſtiariā, fol. 707. To make it (impium perſe) an euill thing in nature for a man to vſe theſe garments in Gods ſeruice in any reſpect, I ſee no Scripture to permit or affirme ſo much, ibid. fol. 709. §.
Againe, I verely (as I hauehave confeſſed vntounto you, and declared to our Countreymen) had rather that no kind of veſture, which the Papiſts vſed, were reteined amongſt vsus, for the more full deteſtation of the Antichriſtian Prieſthood, for plainer aduouching of Chriſtian libertie, for the auoyding of dangerous contention among the Brethren: Yet I cannot be brought by any Scriptures (as farre as to ſee hitherto) to denie that the true Miniſters of Chriſt his Church may vſe without ſuperſtition, and to a certaine edification of faith in Chriſt, any of thoſe veſtures which the Antichriſtians abuſed, Idem in Epiſt. Io. Alaſco, at the ende of the examination, a booke ſo named and written in anſwere of a booke called the vnfolding of the Popes attire.
Againe I know very many Miniſters of Chriſt, moſt godly men, who hauehave vſed godly theſe veſtures, and at this day doe vſe them: So that I dare not for this cauſe aſcribe vntounto them any fault at all, much leſſe ſo hainous a fault, as communicating with Antichriſt: For the which fault wee may vtterly refuſe to communicate with them in Chriſt, Ibid.
Peter Martyr: Seeing theſe garments are things in different and in themſelues good, they neither make any man godly nor wicked; yet (as you alſo thinke) I iudge it rather expedient that theſe garments and other things of that kind be remooued, when conueniently they may, that matters of the Church may much more ſimply bee perfourmed, Loc. com. ad finem inter Epist. Amico. fol. 1085.
Againe, the reaſons by you (Biſhop Hooper) alleadged perſwade me not to holde the vſe of theſe garments to bee pernitious, or in their nature contrary to the word of God, which I ſuppoſe to be altogether indifferent; being not ignorant of this, that things indifferent may ſometimes be vſed and ſometimes ſhould bee remooued, Ibid. Hoopero. fol. 1086.
Againe, albeit I doe but ſlenderly approue theſe of garments, yet I perceiue ſomtimes, that ſome indifferent things albeit troubleſome and burde ſome, yet muſt needs bee borne with, thus farre foorth as wee cannot doe otherwiſe: leſt if it be contended more bitterly then it ought to be, it prooue to be an hinderance vntounto the Goſpel, and by our vehement contention we teach thoſe things to be impious, which in their nature are indifferent, Ibidem.
Againe, ſurely to mee it ſhould bee farre more pleaſing, (as I hauehave often teſtified) that wee might onelyonly doe thoſe things which Chriſt himſelfe practiſed and deliuered to his Apoſtles: Howbeit if ſome indifferent things be added, ſuch as the Surpleſſe, I would not hauehave men too eagerly to contend about this matter, eſpecially when we ſee thoſe by whom the light of the Goſpel is much furthered in England, and may yet more bee furthered, to oppoſe themſelue… to vsus heerein, Ibid. fol. 1085.
Againe, Firſt I exhort that you withdraw not your ſelfe from your calling, (to the Biſhopricke:) which is offered you, in regard of the wonderfull penury of able Miniſters: Whence this miſchie…e will come; that if you that are the pillars of the Church pull backe, and refuſe to execute the Eccleſiaſticall affaires both the Churches will bee diſtitute of faithfull Paſtours, and you ſhall giuegive toome to Wolues and Antichriſts after. Concerning the ſquare Cappe and externall Apparrell of Biſhops, I ſuppoſe that it ought not much to bee diſputed of; ſeeing it is free from ſuperſtition, and may hauehave a ciuill reaſon, eſpecially in this Kingdome of England: Touching the holy Garments as they call them; I wonder that they bee ſo ſtrictly retained: For I wiſh that all things in Gods worſhip may be perfourmed with greateſt ſimplicitie: Howbeit when I thinke with my ſelfe that if reconcilement in points of doctrine might be made betweene the Saxon Churches and ours▪ there would be no ſeparation for ſuch garments as theſe: For albeit wee like them not a whit, yet wee would beare with their vſe among them, and gratulate our ſelues, that wee hauehave aboliſh…d them: Wherefore you may lawfully vſe theſe garments either in preaching, or in adminiſtring the Lords Supper: yet ſo as you proceed to ſpeake and teach againſt the inconuenience in the vſe of them, Idem. ibid. fol. 1127. amico in Angliam.
Caluin of Biſhop Hooper: As I commend his conſtancy in refuſing vnction and annealing, ſo I had rather that hee had not ſo exceedingly contended (de pileo & veſte linea) about the ſquare Cap and Surpleſſe, Epiſt. 120. fol. 217.
Againe, to Melancth: To that you ſay the Magdeburg Miniſters doe moue brawles about a linnen garment onelyonly: I ſee not whereto ſuch brawles of theirs did appertaine or tend: a little before; It may be ſome will vrge ſome things, & as in contentions it came to paſſe, will odiouſly ventilate ſome ceremonies, wherein there is not ſo much euill as they pretend, Epist. 17. fol. 213.
Alſo, although at firſt Caluin being demanded his iudgement, de rebus adiaphoris, of things indifferent in the Saxon Churches, ſuch as Surpleſſe, &c. did freely manifeſt his iudgement, and admoniſh Melancthon whom ſome accuſed as to ſoft and too remiſſe (for hee perſwaded to conformitie, rather then to ſuffer depriuation, vt ſuperius) yet ſaith Beza they accuſed him immerito quidem, very vndeſeruedly, as afterwards Caluin knew more thorowly. For then it was not known with what intention that euill ſpirit, and whole troope of Flaccians (which perſwaded rather to be depriued then conforme) which after occaſioned ſo many tumults, and now ſaith Beza at this time doth hinder the worke of God againſt the Papiſts, with that impudency and fury, as if he had beene hired with large ſummes vntounto it by the Pope of Rome, Beza in vit. Caluin. anno. 1540.
Beza: But if any man demand, whether nothing at all of thoſe things which are indifferent in themſelues, may bee retained, at leaſt for the ſake of the weake, and whether I thinke the miniſtry rather to be forſaken, then to vſe or obſerue any ſuch Ceremonies, eſpecially if this caueat be alſo added; That theſe things are brought in, or tolerated to this houre, not properly to tie mens conſciences, but for other not trifling reaſons: I anſwere that it appeareth not to me, that the Churches ought to be forſaken for Surpleſſes, or Caps, or any other the like thing which is truely indifferent, Epiſt. 8. fol. 77. Grindallo.
Againe, But our Brethren demaund of vsus, What iudge you that wee ſhould doe in this caſe, vponupon whom theſe inconuenient Ceremonies are impoſed? We anſwere; Heere needeth a diſtinction: For the condition of Miniſters and people is different, beſides ſundry may and ought to bee tolerated, which are not rightly commanded. Therefore firſt I anſwere, albeit in our iudgement theſe ceremonies are not rightly commaunded. Therefore firſt I anſwere; Seeing theſe Ceremonies are not of the kinde of thoſe things which are impious in themſelues, they ſeeme not vntounto vsus of ſo great moment as that therefore the Paſtors ſhould rather forſake their miniſtry then weare thoſe garments, or that the flockes ſhould omit and leaue the publike food of their ſoules, then heare their Paſtors, being arraied in ſuch attire. And theſe things which they cannot reforme or alter, let them rather endure and beare withall, then by forſaking of their Churches to giuegive way to greater and more dangerous euils, ſo yeelding to the will of Satan ſeeking heerein nothing elſe, Idem Epiſt. 12. fol. 98. 99. This Letter is ſet downe & tranſlated in the diſcourſe of the troubles at Frankford, fol. 211. and ſubſcribed vntounto by diuers Miniſters, among whom are theſe; Theodorus Beza, Nicol. Colladonus, Simon Goulartius, Franciſcus Port. Henricus Stephanus, &c.
Bullinger and Gualter: If you weare a Cap or a peculiar kinde of apparel, as a ciuill and politicke thing, it ſmelleth neither of Iudaiſme nor Monachiſme. For theſe will ſeeme to ſeparate themſelues from the ciuill & common life, and account a meritorious deed in the wearing of a peculiar garment. If in caſe any of the people be perſwaded that theſe things ſauour of Papiſme, Monachiſme, or Iudaiſme, let them be told the contrary and perfectly inſtructed therein: And if ſo be through the importunate crying out hereon before the people by ſome men many be diſquieted in their conſcience; ſet them beware which ſo doe, that they bring not greater yokes on their owne neckes and prouoke the Queenes Maieſty, and bring many faithfull Miniſters in ſuch daunger as they cannot ridde themſelues againe. In an Epiſt. ſent into England by them to Mr. N. and Mr M. It is cited in VVhit gift his defence fol. 277. They preſſe the vſe thereof in the Primatiue Churches, Idid. fol. 288.
Zanch. Touching the forme of garments, which Miniſters ought to vſe publikely, either in the execution of their Miniſtery, our iudgement is that about theſe things wee muſt not ſo contend, that for this cauſe the peace of the Churches ſhould be troubled, Confeſ. cap. 25. §. 30. fol. 249.
Againe, albeit ſeeing Chriſt neither his Apoſtles did not forbid, that any man ſhould take other garments, then the vſuall, honeſt graue and cleane garment, Liberum est per ſe vti, vel non vti alijs veſtibus: and albeit it be a free thing, and be accounted among matters indifferent, yet for ſignification it rather ſhould become a Miniſter in the adminiſtration of the Sacrament to vſe a linnen then a wollen garment: for that that colour is an embleme of innocencie and ſanctitie, hence in the Apocalyps, white garments are giuen to the Saints, Idem de operibus Redem. lib. 1. cap. 16. fol. 445.
Heming. I would not hauehave priuate perſons to alter any thing in Ceremonies ordained, and approued of our Magiſtrates by graue, and waighty reaſons and authoritie: neither ought a moſt exact reaſon of eueryevery particular Ceremonie be enquired, ſo long as they ſauour not of manifeſt ſuperſtition and impietie: neither doe we iudge Ceremonies to bee of that moment, that for them ſchiſme ſhould bee moued in the Church, [hee nameth there among other Ceremonies the Surpleſſe] let the ſincerity of doctrine bee retained, as alſo the pure worſhip of God; let other things ſerue partly to the peace of the Church, partly to the infirmity of men, and let vsus leaue theſe things to the wiſedome of gouerners, and let them determine of theſe matters, Syntag. in 4. Legem. Decalogi. §. 29. 30. 31. 32. 33. 34. fol. 365.
Againe, It is indifferent in nature to celebrate or performe holy things, as Baptiſme and the Lords Supper, in a white and linnen garment: howbeit if the vſe bee not free but be reſerued (ſuperſtitionis gratia) for ſuperſtition, it cannot be any longer accounted among things indifferent, for then as in a caſe of confeſſion of the trueth, they leaue to be indifferent, Idem Enchiridion Tit. de adiaph. cap. 16. claſ. 3. fol. 375.
Polanus moues a queſtion whether a Miniſter of the reformed Church, when hee ſpeaketh in the pew or pulpet, ought not to put on a linen grament, which they call a Surpleſſe vponupon his vſuall attire? To which he anſwereth thus, Liberum videtur vtivel non vti in Sacris veſte linea: then hee ſheweth that in the time of Hieron. the cuſtome was in the Church that ſuch as did adminiſter the Sacraments, did were a linnen garment in the act of practiſe, citing the ſaid, Hier. contra Pelag. l. 1. thus ſpeaking, quae ſunt rogo inimicitiae contra Deum, ſi Epiſcopus Presbyter, Diaconus, & reliquis or do Eccleſiaſticus in administratione ſacrificiorum, candidâ veste proceſſerit, yet hee inclineth to the remouing of theſe graments out of the Church.
But further he demandeth and putteth caſe, that if in any reformed Church, the vſe of a Surpleſſe may not be omitted without the feare of ſchiſme, or incroaching of heretickes, what ſhall a Miniſter doe then? He anſwereth, In that caſe it is better for a man to weare a Surpleſſe, as an adiaphorall or indifferent thing, then by the obſtinate refuſall thereof, to ſtirre vp ſchiſme to interrupt the courſe of true doctrine, and to giuegive occaſion vntounto heretickes of poſſeſſing the Church, which hee confirmeth by the example of Paul, which circumciſed Timothy for the Iewes ſake, becauſe they all knew that his father was a Graecian, Act. 16. 3. howbeit if God grant a full reformation vntounto any Church, ſo as that with Idolatry it ſelfe, all inſtruments and helps thereof bee vtterly baniſhed, by ſo much the more is the grace of God to bee acknowledged, celebrated, and preſerued, in Ezech. cap. 44. fol. 807.
Zepperus: Although he teſtifie his diſlike of the ſuperſtitious hiſtrionicall, and corrupt vſe of the Surpleſſe among the Papiſts, calling it an Aharonicall garment, whereof there is no vſe, but aduiſeth men to vſe ſuch a ſimple and decent garment in the worſhips of God, as may ſeeme moſt honeſt or agreeable to eueryevery Country or place; and that from the example of Chriſt, the Apoſtles and Primitiue Church: yet hee confeſſeth that Chriſoſtome Homil. 83. in Mat. & Hieron. lib. 1. contra Pelag. doe make mention of a white garment, which the Miniſters in thoſe dayes vſed without ſuperſtition, in token and admoniſhment of leading an honeſt life, De politia Eccleſ. lib. 1. cap. 12. fol. 19.
M. Cartwright: Touching the point whether a Miniſter ſhould weare it, although it be inconuenient: the trueth is, that I dare not bee authour to any to forſake his Paſtorall charge for the inconuenience thereof: Conſidering that this charge, being an abſolute commaundement of the Lord, ought not to bee layd aſide for a ſimple inconuenience, or vncomelineſſe of a thing, which in the owne nature is indifferent. After, if the Prince vponupon the declaration of the inconuenience of ſuch Ceremonies, and humble ſute for releaſe of them, will nothing looſe of the cord of this ſeruitude, for my part, I ſee no better way, then with admonition of the weake, that they bee not offended, and prayer vntounto God to ſtrengthen them thereunto, to keepe on the courſe of feeding the flocke committed to them in the end of his ſecond Replie, fol. 262, 263.