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B13698
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A dialogue or conference betweene Irenæus and Antimachus, about the rites and ceremonies of the Church of England: by Samuel Gardiner, Doctor of Diuinitie
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Gardiner, Samuel, b. 1563 or 4.
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1605
(1605)
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STC 11575; ESTC S102819
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49,951
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71
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But the Apostles wisedom thought it behoofefull that both by sayings and signes they should be lessoned in their duties Antimachus Is there no other vse of the garmentes but this Irenaeus Pithagor as giueth me this vse beside that the linnen garment putteth me mind of my first estate before sin came into the world that I should labour what I might to recouer that againe as the wollen weed doth set before mine eyes the miseries of this present life of sin of death the wages of sin due vnto vs all by the fall of Adam For you cannot haue a garment of wollen without the death or iniury offered to the beasts that giue them for which cause as Pythagor as sayth wollen was an abhomination in a garment but line and flax whereof the linnen garment is made because it groweth out of the earth without wrong done to the life of that is had Antimachus Can you yet make more meaning hereof Irenaeus 3. Further the linnen garment is the marke of my high calling Mal. 3.1 of the dignity of my place and person For the ministers are called the Angels and messengers of the Lorde of hoasts and Angels almost alwayes appeared to men cloathed in white garments Why should we therfore come with such shredding kniues to pare the church of her lawfull liberty in the garments that it vseth and enioyneth placing no religion therin and being so spare of ceremonies as it is Ierome in his second booke against Iouinian inhibiteth this white attire to Monkes because it was so triumphant and stately as it was euer so in account among the very heathens Wherfore their magistrates were called Candidati because they came into the senate of Rome in white robes Afterward there were those that were thus cloathed that were called Candidati Caesaris who were Caesars Secretaries and read the Emperors letters openly in the Counsell house In those times none might weare such a garment but great men such as were called albae gallinae filij men of great fortunes and excelling in authority Now then because we haue obteined so high a name as to be the Lords Angels and Embassadors let vs be thus apparelled like men of our degree Achab and Iehosophat went in royall robes And religious Queen Ester was apparrelled according to her estate 2. Ring 22. 2. Chr. 18. Esth 2 Esth 8. Dan. 5. Act. 12. And her good vncle Mordechai was arrayed like an honourable man So was Daniel when he was aduanced suite accordingly So was Herod A long gowne is fitting a counsellor a short vesture is for a day labourer or vulgar lay person and the white ornament hath best correspondency with the ministers office of such dignity and preheminency Antimachus But in my mind the eyes of the people that are wholy fixed vpon such objects draw away their minds from better thoughts For as children delight more in the pictures that are in their bookes then in their lessons so the people to feed their fancies do more regard such apparell then the preaching of him that weareth it Irenaeus It will not be so if the outward ornaments of the church be but such as commonly haue bin vsed especially if they be plaine as the surplesse rotchet and the habite of our ministers and Bishop is For the vse and plainnesse of them preuent and take away al manner of admiration I would also think it more likely that the people whilest in wonder they behould such things would sall into further and deeper meditations of diuine matters Antimachus How happeneth it seeing there is such multiplicity of good vse in these garments that many other reformed churches entertain them not Irenaeus Non est eadem ratio vrbis orbis Lawes may differ according to the nature and condition of the place For other manners agree with other men other meats delight other stomacks other ayer is more fit for other natures and so may other lawes be for other countries But it is needefull that one state should be vnder one discipline lib. 10. It is Curtius his saying Eiusdem iuris esse debent qui sub eodem rege victurisunt They ought to be vnder one law that are vnder one Prince For diuision in lawes maketh a diuision and partition in the Kingdom For as a painter though he be neuer so cunning a workman and shaddoweth his worke with neuer such liuely and orient colours to make two boords seem one yet if those boords be not better glued together they will be seen to be two so that the church or common wealth may be one the people must be coadunated or coanimated in one or else a rupture in the frame of gouernment Delegib lib. 6. will very soone appeare It is equality that conioyneth friendship and is the mother of friendship as Plato sayth And inequality as Aristotle saith is the foundation and ground of suspition Polit. lib. 5 cap. 1. 2. Now there is no equality in this that some should be square and others round some white some black But hereof we will intreat more afterward Antimachus But might we not haue an absolute discipline and gouernement for the Church though there were no cannons for apparell but euery one were left to his owne choyce therin Irenaeus Though there were no Prouiso in this case yet reason should perswade vs that we should as in other things be vniforme in apparell Gratian doth aduise vs to suite our selues in our habite to those among whome we do conuerse plainly saying that he that doth otherwise is eyther superstitious or humorous The glossary propoundeth vs this rule to obserue that in the forme of our apparell we would apply our selues to the custome of the place wherin we liue Aug. de doctr Christiana lib. 3. To him consent Panoruntanus Benedictus Caprea Baldus Thomas Ierom who commendeth Nepotian for obseruing this rule And it is Augustines direction in his volume of Christian learning that we diuide not our selues in these transitory things frō the vnity of the church and from the vse of the times and places where we liue And Ambrose holdeth it very decent and becomming our duty to accommodate our selues to the customs of the countries where we conuerse if we would not be offensiue to any or haue any offensiue to vs. In old time at Rome and afterward at Constantinople there were exercises and games of running kept which continued to the time of Phocas the Emperour where the actors and cursitors diuided themselues by their colours in their suites of apparel some in green some in a sadder white Hereupon there grew partaking among the people and choosing of sides and therwithall such enuy emulations affections as after they had done their sports they began to be in earnest and each part to fight vnder his colours that it cost a deale of bloud in Aegypt Syria Greece Ochosias asked his Legats whō he had sent to the god of Archaron for oracle 2. King 1. of what forme and
worshipped take awaye the Physicians sawes and instruments because many dogleaches with their vnskilfulnesse haue abused them to the spoyle of many Take away all weapons of warfare and let vs goe naked into the field against the enemy because many haue taken them vp against their countrie take away wine and strong drinke because more haue perished by that then by the sword Take away our wits memory health strength and the whole man be cause euery part and the whole is miserably abused by vs all through our sins In your fourth reason you are wide saying that there is no vse of the signe of the crosse For it is vsed in a grateful remembraunce of Christ and him crucified whereby they woulde testifie that they are not ashamed of the crosse of Christ And that this was the chiefe consideration in the vse of this ceremonie ordained by the church Augustine in his 8. sermon de verbis Apostoli sheweth For the Infidels insulted ouer the Christians arguing them of follie for worshipping a crucified redeemer whome that holy father answereth thus Cor quideÌ„ hahemus non tamen quale vos habetis nec pudet nos crucifixi sed in parte vbi signum pudoris est signum crucis eius habemus We haue a hearte but not such an one as you haue neither are we ashamed of him that is crucified but in that part where the signe of shame is which is the forehead haue we the signe of his Crosse In Psal 141 In another place to the same purpose he sayth Insultet paganus crucifixo Christo videam ego in frontibus regum crucem Christi Quod irridet ibi saluor Nihil est superbius agro qui irridet medicameÌ„tum suum Let the Pagan ouercrow christ let me see in the foreheads of kings the crosse of christ That which he mocketh saueth me there is nothing prouder then a sicke man which scorneth his medicin Ibidem In the same place he speaketh thus vsque adeo de cruce non erubesco vt non in occulto loco habeam crucem Christi sed in fronteportem Ibidem I am so little ashamed of the crosse of Christ as I beare it not in a secret place but in my forehead Finally in the same place he sayth non habeaÌ„ nudam frontem tega team crux Domini mei O let not me haue a naked forehead but let the crosse of my Lord couer it Antimachus But now that cause is remooued and we are all called Christians the signe of the crosse which came in by that occasion may be remooued Irenaeus Christ shall be the marke and white that scorners shall shoote at to the worlds end For Iulian â—orphirie Lucian haue their progeny among vs and Dauid â—â—â—nounceth him a blessed man that hath not sit in the chaire or â—â—omers And Dauids noddy that saith there is no god or Sauiour Christ liueth among vs. Wherfore for all this this ceremony may continue Antimachus And why may we not take vp som other signe and token to remember Christ by in the roome of this Irenaeus I know none so liuely as this the signe of the crosse being so naturally expressed in many of our actions as Ambrose doth obserue For seafaring men first set vp a maste Ambrose serm 56. and then spred a saile in forme of a crosse by which the sea is broken And the course and coÌ„stitution of the heauens sheweth vs such a figure diuiding it selfe into fowr parts the East West North South conteined as it were in the fowre corners of the crosse Also man in his going when he lifteth vp his hand is the very portaiture of a crosse These be the conceits of Ambrose his wit which albeit they prooue nothing we shold not despise Princes in their crownes and diademes haue the engrauen image of the crosse to which custome we must not impute any superstition because by that signe they doo professe and witnesse that they worship and maintaine the religion of Christ For if it be lawfull for any Noble man to haue the scutchion and armâ— of his auntient house it is also lawfull in the signe of the crosse to professe Christs religion Constantine the great did see the signe of the crosse in the ayer with this title and Inscription added thereunto Sub hoc signo viâ—ces vnder this signe thou shalt get the victory Thus god by miracle would strengthen and confirme him in the truth of his religion which he had newly entertayned Antimachus You haue giuen vs some authorities for the crosse as from Augustine Ambrose Constantine But then the times were more degenerate and corrupt But can you giue vs testimonies that make for the credit of it within the compasse of three hundred yeeres after christ and in the plain simplicity of times before the mystery of iniquity did beginne to worke Irenaeus I can and will What say you to Iustine Martyr Cyprian Origen Iustinus Martyr ad Orthodox os adquaest n 8. who speake most clearely and are of our side in the cause of the crosse I will giue you their sayings Dextra manu in nomine Christi eos consignamus qui sigillo tall indigent with the right hand we signe them in the name of christ who stand in need of such a seale sayth Iustine Martyr And Cyprian twise speaketh luculently enough to the point Cyprianus de vnitate ecclesiae in this manner Ozias rex lâ—prae varietate in fronte maculatus est eaparte corporis notatus offenso Domino vbi signantur qui Dominum promerentur King Vzza was smitten with the tokens and spots of leprosie in his forehead being dodded in that part of the body god being displeased in the which Christians are consigned with whome God is pleased Cyprianus ad Demetrian Orig. 8. set in diuersos Ezech. 9. And writing to Demetrian he speaketh of the regenerate who shall be consigned by the crosse Origen is as playne in the case applying the marke of the letter Tau of which the Prophet Ezechiel speaketh with which they were distinguished that were saued when the Legatiue destroying Angels dispatched by God had made a greate slaughter of others to the signe of the crosse and indeede making it to bee that verye signe quos T tau literaid est cruc is pictura signauerit whome he signed with the letter T tau that is the stampe and impression of the crosse Further if you please to heare Tertullian he is no cold adâ—â—cate and proctor in this point Tertullianus de coronamilit Lib. 3. aduersus Marcionem He doubteth not to say Adlaâ—â—cra monsas lumina eâ—bilia sedilia quacunque nos coÌ„uersatioexercet fronte crucis signo terimus And writing against Marcion he maketh the letter T tau hitherto cited out of Ezechiell to pretend and prefigure the signe of the Crosse which was afterward to be made in the forehead when he sayth Litera Tau est species crucis quam portendebat futuram in frontibus nostris With