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

M. BRIGHTMANS ANSWER TO B. JEWELS ALLEGATIONS, FOR THE ANTIQUITY OF Distinct Ceremonious apparel used by Ministers in their Ministration.

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

JUSTINE MARTYR preached the word of God in a Philosophers habit, which was his ordinary garment, such as our students at University and Inns of Court wear, no Surplice nor any such ministering attire. But concerning the Bishops brooch, which M. Jewel saith John the Evangelist did wear, as if he had been a Bishop of the Jews, I take it, it was no material brooch, but a figurative speech only. For Polycrates describing John first by the singular love our Lord bore him, in whose bosom he leaned at his last supper, then of the great holiness wherein this noble disciple excelled, he contented not himself to declare the same properly, but allegorically said of him, [Greek or Hebrew] [which was the Priest that carried the brooch,] not that he ever used any such thing, but that he expressed by his holy conversation the force of that [Sanctitas Jehovae] written in that golden plate, which the high Priest carried in his bonnet. For shall we think John was a Priest, neither of Aaron's family, nor of the tribe of Levi? or were the holy ⟨p. 504⟩things of the Temple not so much as to be seen by the people of the Jews at Jerusalem, now exposed to the view of the Gentiles at Ephesus? Would the Jews have borne this profaning of their holiest mystery, by a man of another tribe, among 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 Circumcising to be falling from the grace of Christ. Gal. 5.2, Would John then bring a Ceremony of the Levitical Priesthood into the Church? D. Fulke was not of that judgement that the words in Eusebius are to be taken literally, but by that figurative allusion already remembered; Rhem. test. Apoc. 1. sect. 7. This figurative speech therefore should not have been turned into a material brooch, much less into a long Priests garment, as the Rhemists do, who have battered out this [Greek or Hebrew], and shaped it into [Greek or Hebrew]. Apoc. 1.13. These words then make nothing for any garment at all.

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 concerning 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 onely. For Polycrates describinge Iohn first by the singular love our Lord bore him, in whose bosome he leaned at his last supper, then of the great holines wherein this noble disciple excelled, he contented not himselfe to declare the same properlye, but allegorically said of him, 〈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 ⟨p. 504⟩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 prophaninge 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 Circumcising 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 figurative 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 〈non-Latin alphabet〉, and shaped it into 〈non-Latin alphabet〉. Apoc. 1.13. These wordes then make nothing for any garment at all.

Augustine's indifferency what apparel be worn, is only of that in common life, not in Ecclesiastical and administering function.¹ Truly it nothing pertains to that city, 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 only to lay aside their false opinions. De civit. lib. 19. c. 19. As for proper administering apparel he speaketh not one word of it, neither do I find there was any in his time.

Augustines indifferencie what apparell be worne, is onely of that in common life, not in Ecclesiastical and administringe function.¹ 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 opinions. De civit. lib. 19. c. 19. As for proper administring apparell he speaketh not one word of it, neither doe I finde there was any in his tyme.

1. 1Nihil sanò pertinet ad istam Civitatem quo habitu v•l more vivendi, (si non est contra divi•ia praecepta, istam sidera qua pervenitur ad Deum) quisque sectetur. Unde ipsos quoque Philosophe•s quando Christiani fiunt, non habitum vel consuetudinem vi•tus, quae nihil impedit Religionem, sed falsa dogmat• mutare compellit.Nihil sanò pertinet ad istam Civitatem quo habitu v•l more vivendi, (si non est contra divi•ia praecepta, istam sidera qua pervenitur ad Deum) quisque sectetur. Vnde ipsos quoque Philosophe•s quando Christiani fiunt, non habitum vel consuetudinem vitus, quae nihil impedit Religionem, sed falsa dogmat mutare compellit.

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.

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.

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.