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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03475	Panēguris D. Elizabethæ, Dei gratiâ Angliæ, Franciæ, & Hiberniæ Reginæ. A sermon preached at Pauls in London the 17. of November ann. Dom. 1599. ... and augmented in those places wherein, for the shortnes of the time, it could not there be then delivered. VVherevnto is adioyned an apologeticall discourse, whereby all such sclanderous accusations are fully and faithfully confuted, wherewith the honour of this realme hath beene vncharitably traduced by some of our adversaries in forraine nations, and at home, for observing the 17. of November yeerely in the forme of an holy-day ... By Thomas Holland, Doctor of Divinity, & her Highnes professor thereof in her Vniversity of Oxford.; Panēguris D. Elizabethae, Dei gratiâ Angliae Reginae	Holland, Thomas, 1539-1612.	1601 (1601)	STC 13597; ESTC S104142	118,907	169

I say and a signe vt totus tandem ignesceret mundus that all the vvorlde shoulde perish with fire And it is an infallible token of the bluddines of Rome that the woman Apoc. 17. is seene to sit vpon a scarlet coloured beast But that signing with red letters in the Calēder is a certaine token of an Holi-day is no infallible property as Saunders hath alleadged The distinguishing of Aries and Taurus and the rest of the 12. Signes by their red letters therein will easily dischardge me without the force of a Mallet out of the brakes of this obiection If not for perhappes they will not descend vpon so simple a conceite neither leaue their Zodiacall honors vpon so small a quarrell beeing to entertaine the Sunne each month once a yeare into some one or other of their houses Yet I hope for a shifte the Lawyers in Westminster Hall will pleade for my deliverance here in without a Golden fee which otherwise they may easily yearne these daies being meerely workendayes by no ceremonious rites neither lavve Ecclesiasticall ordained Holly-dayes But here finally if question be made by what good authority the Church and Common wealth of England can warrant their solemnizations and celebrities in these actions to satisfie al reasonable and good Christians I summarily yeeld these reasons First I say that all publicke exercises Ecclesiasticall may bee warranted by the rule of the Apostle 2. Tim. and by the warrant of the 21. Psalme as it is discussed in the second generall head Secondly that if the Church and Christian state of England should prescribe it to be an Holyday that their prescriptiō ha●● good example for it in Canonical scriptures and in those scriptures which are named by the godly and learned l●br Ecclesiastici Ecclesiasticall bookes next in authority to bookes Canonical namely out of these places First out of the book of Hester c. 9. v. 18.19.20 21. wherby Mardochai his directiō letters were sent to the Iews that were through al the provinces of king Ahashuerosh that they shoulde obserue the 14. Fest Pur. sive sortiū cap. 7. ve 6. day of the moneth Adar every yeare with ioy and feast●ng to send presents every mā to his neighbour and giftes to the poore A day wherein their sorrow by God was turned to ioy from mourning in regard of the bloody massacre contrived by wicked Hamon to the finall extirpation of that holy though afflicted people vpō which action Lavater in his Commentary vpon Hester hath written this Lavaterus in librum Hester Ex his quae hactenùs attulimus facile videre est Christianos exempto Hesterae Mardochaei dies festos indicere vel acceptaere posse Dominicum diem ab ipsit Apostolis institutū diximus propter hunc veteres Christo dies quosdam sacros dedicarunt Christi Natalem Circumcisionem Resurrectionem Ascensionem in coelum Missionem spiritus Sancti cosque coluerunt fidei confirmandae reique gestae testificanda gratia Hos si qui imitentur vt maxime probemus c. In Christiana libertate c. Quod adritus illos solennes qui ad publicam reigestae memoriam atque gratiarum actionem quae Deo sic per se reprebendi nec debent nec possunt Omni●o enim nostrum est Deo ob accepta beneficia gratias agere eademque perpetua memoria celebrare ad posteros transmittere Out of this which we haue hitherto alleadged it is easily seene that Christians after the example of Hester and Mardocheus ma● either appoint or accepte and approue Holy-daies We haue heretofore said that the Lords daie was first instituted by the Apostles themselues because of this our Ancestors cōsecrated certain daies to be kept holy vnto Christ as the Birth-day of Christ his Circumcision Resurrection Ascension his sending of the holy Ghost and those they observed both for confirmation of their faith and to testifie the remembraunce of the benefits performed vnto men on those daies These if any man imitate wee shoulde greatly al owe of their proceedings heerein in Christian liberty c. And as cōcerning those ceremonial feasts which pertaine to the memoriall of a publique benefite and to thankes-giving vnto God alone they neither can nor ought to be reprehended For it is altogither our part and duty to giue thanks vnto God for benefites received and to celebrate the perpetuall memory of them Iud. 16.3 This verse is in the latine but in no Greeke copy that I haue seene Seratius in 16. Iudith Aethiopica ecclesia in suo calendario habet diem f●●iū Iudithae Macchab. 4 and to transferre the same to al succeeding posterity Thirdly the last verse of the Booke of Iudith mentioneth a celebrity by the Iewes yearely and continually perfourmed in remembrance of her victory over Holophornes In the exposition of which place Serrarius hath touched the religion and piety of the Iewes that in remembrance of this victory instituted a solemne festivity The feast of the dedication by Iudas Machabaeus and his brethren and the whole congregation ordained to be obserued yeare by yeare after the clensing of the Sanctuary serveth also for a patterne in like cases to follow And so much the more for that our Saviour Ioh. 10. in the time of his flesh taught in this celebrity in the Temple Iohn 10. Hebr 5 7. Some diver say there is about this feast of the dedication but he time of the writer mentioned Ioh. 10. sheweth what feast it was Nonnus in his paraphrase in greek verse vpon Saint Iohn is ceceived Vide Bezae Annot. in hunc Iocū Lib. 1. ca. 1. ca. 41. lib. 2. ca 19 Euse de vi Cōst paneg Hospinianus lib. de festo Iudaeorum c. 10. Serar com c. 7. Mac. 1. To these examples may bee adioined that which Eusebius hath writtē in the life of Constantine the great In whose raigne a panegyris every 10. yeare was celebrated to Gods honor To glorifie his name for that happy regimēt for the light of religiō in Constātine the great his raigne givē to the world and for that great conquests given to that Emperour by God And Halcyon peace ensuing thereof to that mighty Empire To this end a festivity was celebrated in that great Empire of this quality or nature wherein God was glorified Hymns were song Constantine and his sons Gods instrumentes in the establishment of Christian religion and peace in that Empire generally were remembred by all that Empire with great acclamations To these I wil adioine two other authorities one of ours an other vttered by a Iesuite a man of their owne Some feasts are observed by the Church though not expresly ordained by God yet instituted to Gods honor and of purpose celebrated to call to memory Gods great blessings conferred vpon his people In these feasts this Author specifieth the feast of Purim or sortium which is in English of lots The other testimony is alleadged by Nicholaus Serrarius commentary lib. 1. Machab.

the festivals of the old testament are specified or any effectuall insinuation of thē ever Gods authority is interposed either explicite that is expressely or implicite that is covertly and secretly as the Schoole men affirme Exod. 20. GOD spake these words Remēber that thou keepe holy the Sabaoth day c. The Lord spake vnto Moyses c. Sabbata mea c. In the institution onely by consequent and example God one●y ordaineth festivities and holy-daies God the 7. day rested frō b●●●vorke which he hade made and blessed the 7. day and hallowed The words delivered in that mood of Hebrew inforce that signification that God sanctified the Sabaoth for mans ●● according to that saying that Sabaoth vvas made for man for God hath no need of rest who still worketh in Creation Preservation according to his will Dominus lanctificavit diem Sabbati vt animae susciperent incrementum eo die magis quam alijs diebus as in the 5. of Iohn our Saviour saith Pater meus operatur vsque adhuc et ego operor My Father worketh vntill now and I worke But onely this is to be applied vnto vs Sanctificavit Sabbatum i. Sanctum et celebre esse voluit i. Observari instituit sibi consecravit i. Ceteros operū exercitio deputans illum suo cultui mancipavit He sanctified the Sabaoth that is he would haue it to be a solemne sacred meeting that is he appointed it to be obserued and consecrated vnto his owne vse assigning other daies for mens buysinesse and affaires hee applied this vnto his vvorshippe and service If question be made heere of the feastes mentioned in Hester Esther 1. 2. Chro. 30. the chang of the celebrity of the feast of the Passover by king Ezechias or any other feast demonstrated in bookes Canonicall I answere that the ordainers and alterers of these feasts did it vpō sure testimony of the holie Ghost for many governours and teachers of the church thē liued as the Prophets Esdras Hester Stapletons arg hereby confuted in his prin doct lib 12. con 7. c. 4. Ianus Numa Pōp Orpheus Hercules Mardocheus who had an infallible testimony and seale thereof immediatly from God The Heathens in their Idolatry and apish imitation ever had their festivalls ordained and ordered by the inventors of their devilish superstition The Materiall and Formall grounde of Holy-daies are such times workes Morall Evangelicall ceremoniall c. as are designed to those daies prescribed by authority specified The Finall endes of all Holly daies are these Secundum Scripturā Hollydaies are Daies 1 Dedicated to Gods service and glory 2 Figuring the state of the new testament the state of future rest 3 Intermitt●ent of all bodily labour 4 Serving for the recreation of the minde weakened by bodily labour 5 Serving to excellent workes of charity 6 For distinction of times and seasons 7 Sacramentally seperating Gods people frō all people not comprehended in Gods covenant by their observation Numeri●o Genes 1. Let thē bee for signes ●easons and daies and yeares Vide●un Annot. in B. b. Trem. Cap 1. Gen Austine against Seneca de civit Dei Mans labor without Gods blessing nothing availeth Seneca austere Sto●cal humor Vide Lu●h in 2. Genes Sabbat Le● scripta in ●●de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustine Martyr Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Vin Lyren con Haer catholicum est quod vbique quod sēper quod ab omnibus creditū est Vniversalis tradit Aug ad Ian vt sup Naz. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The properties of Hollydaies which were noted were these in Moyses law The sounding of trumpets The Calends of the moone The distinction Planetary and Zodiacal instituted by God in the motion of the signes abo●e as it is in the worke of the 4. day and such like Of our signes now adaies more God willing hereafter Obserue herein the chiefe and most eminent ends concerning the institution of holly daies to be principally two 1. Their dedication to Gods glory and 2. in morality in the law of nature their designement to mans rest whereby S. Austen had iust cause to reproue Seneca for affirming that the Iewes lost the 7. part of the benefites of their life by observing each 7. day holy by observatiō of each 7. year holy c. Since from the beginning God ordained this lawe to mans good in prescribing every 7. day to be a day of rest for man and in imprinting the morallity of this lawe in the hart of man in his creation for his recreation and refreshing Now if any man shall heere demaund Wherefore the Saba●th is obserued in the New testament and Who altered that day from the Iewes 7. day to that which we cal Diem Dominicum or the Lordes day or What authority the Church had to ordaine Holly daies since there is no expresse mention of this change since the observation of al holly daies is only of Gods institution and is contained essentially vnder the first Table of the lawe of God given by Moses To these interrogatories I answere briefly in this sort Concerning the observation of the Sabaoth day as it is now vsually called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in other places of scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say The Lords day the first of the Sabbaoths although there bee no expresse place in words shewing the alteration or translation of it from the Iewes Sabboth to that day wherein it is now celebrated yet by the practise of that Church as it may bee out of these places collected Apoc. 1.1 Cor. 16.2 Act. 20.7 and by the practise of the Church immediatly succeeding the church of the Apostles as it appeareth by Iustin Martyr in his apollogy and by the continuall practise and example of the vniversall Church frō thence to these times and by that rule of Nazianzen before cited out of his booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of the holy Ghost without all contradiction gaine-saying it is demonstratiuely and infallibly in my iudgement confirmed that the observation of the Lords day commōly called our Sabaoth day is a sacred tradition originally Apostolike pregnantly to be proued out of the holy scriptures obserued sacredly in the Primitiue Church since continued and obserued by continual prescription and practise to our daies The observatiō of which day I doubt whether the church can now alter to any other day yet herein I submit my iudgement to the Church By this I affirme that it is invincibly proved against all gaine saiers that the observation of our Sabaoth is only of God by the infallible testimony of his spirite demonstrated by practise in the primitiue Church in prescripte and tradition Apostolike This opinion though divers Catholikes now in prison haue contradicted affirming that the institution of the Lords day or Sabaoth according to the day as it is now obserued was some hundred yeares originally afterwardes prescribed

delivered by Paule the teacher of the Gentiles that they pray for all men I might adioine also herevnto the opinion of some concerning the nature of the greeke words especially vsed in the ●ext by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supplications praiers intercessions giving of thanks but since Oecumenius hath not imployed so much in his definitions I voluntarily omit to prosecute it Occumenius The seconde cavillation or quarrell which is picked or conceived against our practise of this Canon is this True ●ay our Adversaries this place enforceth by plaine proofe that publique praier is to be made for Princes and all placed in authority in all assemblies of holy Church to deny that is an Anabaptisticall absurdity and an vncharitable impiety But yet for all that we affirme saith the Adversary that it savoreth somewhat of Superstition Iudaisme Gentilisme to restraine the solemne Church-office to one day and to obserue it in such sort as it is nowe performed in the Church of England To this I answere in this sort First I doubt not but each day many faithfull godly people domestically through out al her Maiesties dominions make fervent praier to almighty God for her Highnesse safety Secondly it is evident that in all Cathedrall Churches through all this Realme in each great Parish and Congregation of the Land where morning and evening the sacrifice of that divine service is offered vnto God publique praiers are in like sort made for her Graces preservation And to this purpose divers praiers and Collects are ordained daily to be read in ●he places before specified as it appeareth by our Cōmuniō book yet this nothing impeacheth the lawfulnes of the sacred celebrity yearly performed the 17. of Novēber no more then the private praiers made by each man at home impaireth the lawfulnes of publique praier in the like case vsed in our Churches no more then the sacred praiers each weeke generally vsed Feria 4. 5. impeach the sacred Service in the solemne feast of Christes Nativity Resurrection Ascension c. or any other holy day nowe solemnized in this Realme This being a sounde Maxime in Divinity So that the materiality of a divine precept be observed the time and order of the vse of hundreds of them are and haue beene left to the disposall of the holy Catholique Church and most commonly to every provincial Church Diocesse of every Christian kingdome This is the cause why Wednesday Friday rather then Munday or Thursday are daies appointed for divine service throughout this Realme This is the reasō why we resort to heare divine service and Sermons at such such times why such psalmes are reputed this day others another why holy communions are rather ministred at such a time then at other In which church practise wee follovv the heavenly counsel and sincere light of that Lampe that the Apostle hath lighted vnto vs in the 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Romans Vers 6. and the 1. to Cor. 14. the last verse He that observeth the day observeth it to the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Generall Max. Let all things be done honestly and in order These places being to be vnderstoode of observations of Rites meere Adiaphorall or indifferent and according to this forme of celebrity al is don by vs herein exhibited Which manner of observations S. Austen hath in these words following made approbation of answering Ianuarius his Interrogatories according to this forme Three sortes of things are to be cōsidered that concerne our action in the church Ad Ianuarium Epist 118. 1 Those things which the authority of the holy scripture prescribeth to bee done by vs he makes no question of these but we are all bounde to performe them according to the due concernment of place time and person The second sorte of thinges consisteth of such actions which the whole church acknowledgeth dispersed farre and vvide over the face of the world to doubte to doe any of these as farre forth as they concerne place Disputare time and person is a point of most insolent madnesse The third sort of things are such as are vsed in sudry sortes by diversity of nations coūtries provinces of which kind these may be instanced in Aliqui ieiunant Sahbato alij non Alij quotidiè cōmunicant corpori sanguim Dominico alij certis diebus accipeunt alibi Sabbato tantū Dominico alibi tantū Dominico Totū hoc genus rerū liberas habet observationes nec disciplina vlla est in hic melior Christiano quā vt eo modo agat quo agere viderit Ecclesiā ad quācunque forte devenerit Some fast on Sattursday some fast not on Satursday Some receiue the Cōmunion every day some on certeine speciall daies some on Satursday and on Sunday onely some on sunday onely c. All things of this kind haue free and arbitrary observation and herein there is no better discipline for a Christian then to conforme himselfe to doe as he seeth that Church doth whereon he lighteth Lastly if it be demaunded what coherence the 20. Psal hath with this place cited out of the 2. of the B. Apostle to Timothy Glosse S. Hierom. S. Aust c. 2 Sam. 21. Rab. Solomon and wherein they be proportionable to aver the proofe of the matter controversied since many expound this Psalme only of Christ our Savior other some as namely Rab. Solomon of king David 2. Sam. 1 cap. 21. when Davids men in regard of the daunger that Ishi-Benob put the king vnto sware vnto David saying Thou sh●lt got no more out with vs vnto battell least thou quench the light of Israel I answere omitting all exposition of writers on our side least I should seeme partiall in mine owne iudgment and doe allow and follow herein the opinion of Fr. Titleman which hee hath delivered in the proheme of his Paraphrase of that Psalme as most agreeable to the truth and most fitting this purpose Fr Titlemā in Psal 19. Most of the learned do refer this Psalme vnto Christ as making it the praier of the faithfull wishing al happinesse and prosperity vnto him whose godly exposition I may by no meanes disallow yet must I craue pardon if in this my illustration vpon this Psalme I shall rather ascribe it to a civill Prince or governour because indeede it seemeth to me to be a praier made by David himselfe delivered vnto the P●iests as a forme of praier and blessing for his safety and for his happy successe and victory against his enemies Qua vterentur ad cantandum supplicandum Deo pro regis salute pot●ssimùm eo tempore quo contra hostes esset prafecturus Which forme of praier they should vse vvhen they did either praise or pray vnto God for the safety of their king chiefely when he went forth vnto battell against his enemies Et quontam B. Paulus do●et Timotheum scribens 1 Tim. 2.1 ● Primum

Sanct 1. Ser. 20. Secōdly S. Austine de Sanctis affirmeth Post illum sacrosanctum Domini Natalis diem nullius hominum Nativitate legimus celebrar● nisi solius beati Iohannis Baptistae In alijs sanctis electis Dei novimus illum diem coli quo illos post consummationem laborum devictum triumphatumque mundum in perpetuas aeterni●atei praesens haec vita parturit In ali●s consummata vltimi die● merita celebrantur 〈◊〉 hoc etiam prima dies ipsa etiam hominis ●●tia consecrantu● pro hac absque d●bio causa quta per hunc Dominus adventum suum ne subitò homines ●●sperati m●on ag●●scerent volu●t esse testatum Iohannes autem figura fuit vereuis I estamenti in se fo●mam praetulit legis ideò Iohannes praenunciavit salvatorem sicut lex gratiam praecurrit Besides that holy day of the Nativity of our Lord we read of no Saints day that is celebrated but only the nativity of Iohn the Baptist Wee doe know concerning other Saints and elect of God that day to bee remembred in honor by vs wherein the last day of this present life was made a passage vnto them to eternall blessed ●esse af●er they had finished their course in this vale of misery and triumphantlie made a conquest of this world of vanitye In other Saincts wee remember their consummat merites of their last houre but in this Saint that is Iohn Baptist his first day the very first fruits of his nativity are cōsecrated or hallowed questiōlesse for this cause because the Lord would haue his comming testified by him least vpon the suddaine men should not acknowledge him whom they in the dulnesse of their hearts did not hope for For Iohn was a figure of the old testament and carried in him selfe a figure of the law therefore Iohn foretolde of our Saviour as the lawe went before grace and in his second sermon in eodem festo Natalem Sancti Iohannis fratrescharissio i hodi● celebramus Aug de Sāctus 21. Se. quod nulli vnquam Sanctorum legimus fursse concessum Solius enim Domini beati Iohannis dies nativitatis in vniverso mundo celebratur colitur we celebrate dea●e brethren this day the birth of S. Iohn which prerogatiue we doe not read to haue beene granted to any other Saint For only the birth-day of our Lorde and Iohn the Baptist is celebrated in the whole world B●ronius Ser. 8 Besides Cardinall Baronius confesseth that the French Church in the time of Carolus Magnus and Lodovicus P●us knew not of it Con●l Mogua Cano 55 as it appeareth in Cōcilio Mogunti●o celebrated about the eight hundred and thirteenth yeare after Christ Vsvardus Ma●yro I●hannes M●tu●us Sigebe tu● Iemblace de v●●● hist Ca. 85. as it appeareth by the 35. Canon of that councell wherein no mention at all is made of ●he Feast of the Nativity of the B. Virgine In this also obserue that in Vsuardus Martyrologe this festivity is foisted in en● by Iohannes M●a●us who hath caused this Martyrol●ge of Vsuardus to be printed a new For it could not be that this feast could be at that time in asmuch as Vsuardus liued in the time of Carolus Magnus at whose commaund hee collected his Martyrologe Thirdly I doe answere that the groundes of the Feastes of the Nativity of the B. Virgine are meere repugnant to h●ly scripture Dur●nd lib 7 Rational di in offi●io c 58 Psal 45.5 according as they were laide downe in Durandus The Feasts of the Nativity of the B Virgin Mary saieth Durandus is this day celebrated because the B. Virgine was sanctified in her mothers wombe This he endevoureth to verifie by a place of the 14. Psal according to the Latine namely the 5. Verse Sanctificavit tabernaculum suum Attissimus c. which place in no sense approueth that vvhich Durandus affirmeth of the Nativity of the B Virgin Moreover the book which was writtē of the birth of the Nativity of the B. V●●g●ne is forbidden to be read in the church Annotat in Vsuardum apud Iohānem Molansi 8. Sept. Breviar secundum Vsū Sarum parte 1. de Nativ B.V. Durand rational divin officiorum because some of the auncient Fathers haue iudged it Apocryphall Lastly that cause that Durandus yeeldeth of the institution of the celebration of this Feaste is meere fabulous namely Quod quidam vir religiosus pluribus annis audivit Angelos in hac ●octe solemrizantes in calis cui causam qua renti revelatum est A gelos gaudere quoniam Beata Virgo nata fuit in illa nocte quod Apostolicus authenticavit et Festum celebrari praecepit vt in solemnizando caelesti Curiae conformemur That there was a certaine religious man that for many yeares as this right hard the Angels melodiously triumphing in heavē to whome seeking out the cause it was revealed that the angels did reioyce because the blessed Virgine was borne on that night which the power apostolike hath made authentical cōmāded that f●ast to be celebrated that in solemnizing therof we might so be conformable to the heavenly company Fourthly I answere that that office which that day is prescribed by the Canōs of the church of Rome to be obserued in the vniversall church is many waies derogatory to the glory of the sonne of God as it appeareth in the Breviary secundum vsum Sarum For vvhat the doe these wordes impart Cuius vita gloriosa lu●en dedit seculo ipsa conteret eaput tuū And these Ave regina calorū ave Domina angelorum Virgo Moria facta est imperiosa secundum charitatem erga superos ac super inferos per districtionem Alma redemptor is mater quae pervia coeli Porta manens et stella maris succurre cadenti c. Haile Queene of heaven Haile Queene of the Angels the Virgin Mary is made imperiour Ladylike by loue towards the saints in heaven and by regorouse severity over them that are in hell O blessed mother of redemption which art the ready way and gate of heaven orient starr of the sea helpe and succour me that are nowe falling Or these words Cū iucunditate nativitatē B. M●riae celebremus Vt ipse pro nobis interceant ad dominū nostri● C●●u Iesū Let vs with all ioyfullnesse solemnize the birth of the Blessed Virgine Mary that shee may be a mediator for vs to our Lord and Saviour Iesus Christ Bellar prae fat 7. cōtr Tom. 1. Tantus est in libris moribus hae reticotum Sanctorum omniū cōtemptus tāquam horribitesque in omnes coelitos blasphemiae vt ego hi●c pot●ssimùm vehemēter admi●●t divini numinis patientiam 1. Cor. 10. For these such like matters implied in the feast of the Nativity the reformed churches haue memorably abrogated the Feast of the Nativity of the B. Virgin as a feast of mans invention noe waies ground vpon the authority of