A fresh suit against human ceremonies in God's vvorship. Or a triplication unto. D. Burgesse his rejoinder for D. Morton The first part

M. BRIGHTMANS ANSWER TO B. IEWELS ALLEGATIONS, FOR THE ANTIQVITIE OF DI∣stinct Ceremonious apparel used by Ministers in their Ministration.

IVSTINE MARTYR preached the word of God in a Philosophers habit, which was his ordinary garment, such as our students at Vniversitie and Innes of Court weare, no Surplice nor any such ministringe attire. But con∣cerning the Bishops brouch, which M. Iewel saith Iohn the Euangelist did weare, as if he had bene a Bishop of the Iewes, I take it, it was no material brouch, but a figurative speech one∣ly. For Polycrates describinge Iohn first by the singular love our Lord bore him, in whose bosome he leaned at his last sup∣per, then of the great holines wherein this noble disciple excel∣led, he contented not himselfe to declare the same properlye, but allegorically said of him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [which was the Pr••ist that carried the brouch,] not that he ever used any such thinge, but that he expressed by his holy conversation the force of that [Sanctitas Iehovae] written in that golden plate, which the high Preist carried in his bonnet. For shall wee thinke Iohn was a Preist, neyther of Aarons family, nor of the tribe of Levi? or were the holy

thinges of the Temple not so much as to be seene by the people of the Iewes at Ierusalem, nowe exposed to the veiwe of the Gentiles at Ephesus? Would the Iewes have borne this propha∣ninge of theire holiest mysterie, by a man of another tribe, amonge the heathen, and by a Christian? Besides, the Apostles by common consent had decreed the legal cerem. should not be used by the Christians. Act. 15. And Paul taught Circumci∣sing to be fallinge from the grace of Christ. Gal. 5.2, Would Iohn then bringe a Ceremonie of the Levitical Preisthoode into the Church? D. Fulke was not of that judgement that the wordes in Eusebius are to be taken literaly, but by that figura∣tive allusion allreadie remembred; Rhem. test. Apoc. 1. sect. 7. This figurative speach therefore should not have bene turned into a material brouch, much lesse into a longe Preists garment, as the Rhemists doe, who have battered out this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and shaped it into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apoc. 1.13. These wordes then make nothing for any garment at all.

Augustines indifferencie what apparell be worne, is onely of that in common life, not in Ecclesiastical and administringe function. Truly it nothing perteines to that citie, what habit or fashion any one followeth, so it be not against the word, and that faith whereby we come to God. Whence it never Compelled the very Philosophers when they became Christians to change their garments or manner of diet, but onely to lay aside their false opi∣nions. De civit. lib. 19. c. 19. As for proper administring ap∣parell he speaketh not one word of it, neither doe I finde there was any in his tyme.

I had not Hilary to consider his wordes, but the spoiles of

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 war∣rant, 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 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, in former time gene∣rally 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 Ambas∣sadors 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 ve∣ry 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 a∣mong 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

ranke: Pullati, the lowest of the people, and the vulgar multi∣tude: 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 com∣mon vesture of the Citizens) If thy servant be free and ho∣noured 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 magnifi∣cent 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 plaine out of Hierome himselfe, that [Candida ve∣stis] was no garment belonging to the Minister a••one in di∣vine service, but an honest, decent▪ and cleanly vesture, op∣posed 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 con∣trary 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

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 Mini∣ster. So in Eccl. 9.8. expounding what [Candida vesti∣menta] be, he saith, Beware thou put not on at any time polluted garments, because sinners have mourned in ob∣scure garments, but put thou on the light, and not cur∣sing. 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, Avoid sad garments as well as white, Ornaments, as well as Spots, one savou∣reth 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 Hie∣roms 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 Mini∣string 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 con∣cerning apparrell in divine service, among whom this super∣stition began to spring, Wee are to be distinguished from the common sort by doctrine and not by garment, by conversation, and not habit; by the purity of minde, not by apparrell. For if we study innovation, we tread

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 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, Ca∣missa, 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 mag∣n••ficent; [Solicitus si niteret Altare, si parietes absque in∣ligine, 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 provi∣ded at his owne cost. It is objected also that Stephanus ••ishop of Rome in Cyprians time, ordained peculiar ministring gar∣ments, as it is recorded by Polyd. de Invent. lib. 6. c. 12. and by Issidor. writing de Stephano. Vnto which you may adde Gra∣tian if you will, de consecrat. dist. 1. Vestimenta Ecclesiae.

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. yeares at least after Stephen, that decree of Stephen to be a meere forgerie? was it a Novel••ie to bringe in any such appa∣rel in Caelestínes time, and yet had prescription of such anti∣quitie? But the [Century writers] have discovered the for∣gerie by many arguments, that I mervaile any man of lear∣ninge should seeke any strength from such a rotten founda∣tion.

Hierome is also alledged in Ezech. 44. By 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 cleane con∣science. 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 litle after, Divine Religion hath one habit in the Ministerie, and another for ordinarie use.

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.

Chrysostome when he saith, [This is your dignity, stabi∣lity▪ 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

other then the better sort of people did usually weare, as wel in other Countries, as at Rome, as hath bene shewed by the Embas∣sadours 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; livinge in Constantinople at the same tyme with Chrysostome, and cloth∣inge himselfe not onely in his Ministery, but for his ordinarie rayment, in white, was demaunded by one, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. where it is to be observed, 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 [pa∣lea.] 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.

Notes

• Nihil sanò per∣tinet ad istam Civitatem quo habitu v••l more vivendi, (si non est contra divi∣••ia praecepta, istam sidera qua pervenitur ad Deum) quis∣que sectetur. Vnde ipsos quo∣que Philoso∣phe••s quando Christiani fiunt, non ha∣bitum vel con∣suetudinem vi∣••tus, quae nihil impedit Religionem, sed falsa dogmat•• mutare compellit.
• Eumque cum esset reus, no∣que barbor•• desi ••sse radi, no∣que non candi∣da vesto uti, neque fuisse so∣lito cultu reorum. primò in vesto candida visi sunt,] [vesta sordida sumpea, princi∣pum domos cir∣cum ire, &c.] Liv. decad 5. lib. 5. pag. 254. [candidati, co∣ronatique] Sueton. Aug. c. 99. [visa quon∣dam pro conci∣•••••• pullatorum turba.] [N•• quis pul∣latorum me∣dia cavea sedaret.] Sueton. Aug. c. 40.44.
• Si famulum tuum libertate mutavetii, & vestis albae ni∣tore, & aurei annuli honore, & Patroni nomine, ac tri∣bu mensaque honoratur. de resut. carnis. Aderant qui∣dem impij can∣didis & mag¦nificu vestibus celebrantes fe∣stum sui into∣ritus, solus au∣tem Indes atris indutus ve∣stibus.

  Vnde adjungis gloriam vesti∣um & orna∣mentorum Deo esse con∣trariam.

  Quae sunt rogo inimicitiae con∣tra Deum, si tunicam habu∣ero mundio∣rem?

  Cavete Clerici cavete Mone∣chi, Viduae, & Virgines: peri∣clitamini nisi surdidas vos atque pannosas vu••gus aspex∣erit. Tac••o de hom••nibus sa∣culi, quibus aperte bellum indicitur, & inimicitiae con∣tra Deum, si prec••o•••• atque nitentibus utantur ex∣••••ijs.
• Cave ne quan∣do pollutu ve∣stibus induatis, populus quippe peccator in ve∣stibus suscis luxisse descri∣bitur, Tu au∣tem induere lucem, & non maledictio∣nem, &c.
• Vestes pullat aque devita ut candidas: Or∣natus, ut sor∣des pari modo fugiendae sunt: quia alterum delicias, alte∣rum gloriam redolet.
• Discernendi •• plebe vel ca∣teris sumus doctrina, non veste, conver∣satione, non habitu, mentis puritate non cultu. Nam si studere incipi amus novitati, traditum nobis à Patribus or∣dinem calca∣bimus, ut lo∣••um superva∣cuis superstiti∣onibus facia∣mus. Ru••es ergo Fidelium mentes ad talia non debemus inducere Decendi enim potius sunt quam illudendi. N••c impo∣nandum est corum oculu, s••d mentibus insundendo praecepta sunt.
• Per qua disci∣nius, non quo∣tidianu & qui∣bustibet, & usu v••ta communis, poliutu vestibus nos ingredi de∣bere insancta sanctorum, sed nounda consciē∣tia & mundis vestibus tener•• Domini Sacra∣m••nta.
• Religio divine••, alterum habi∣tum habet in Ministorio terum in usu veràque com∣muns.
• Hac est digni∣tas vo••tra, ha•• stabilitas, hac corona non quia tunicam indut•• candidissim••m per Ecclesiam ambulasis.
• Socrat. lib. 6.23.