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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

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

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.

that there is nothing vsed in the publique service of the church of England that day which may not be iustified and warrantted to be lawfull religious and each way grounded vpon the infallible truth of Gods word either explicitè or implicitè as the school-men speake eyther expressiuely or by the way of necessary illation or consequence not doubting but that all that are learned and indifferent men will yeelde approbation to this kinde of aunswering so much the more because Gregory Nazianzene syr-named the Divine hath broken the yee to me heerein as the proverbe is Greg. Pres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is the patterne whō I follow Rerū aliae non su●t sed dicuntur aliae cū sint minimè dicuntur aliae nec sunt nec dicuntur aliae den●que et sunt dicuntur Of things some are not conteined in the scripture and yet are said to be other-some are conteined and are not saide to be others neyther are conteined nor are said to bee other both are conteined and also are said to be That there is nothing that day vsed in the church-service of England but what may be warranted by Gods word it is manifest by this manner of demonstration In the Liturgie or church-service of the church of England vsed the 17. of November there are two things to be obserued 1. What it participateth with other Festivities in this office 2 VVhat is principally that day and by the waies of particularity performed in the church For the first the generall office of the church that is vsed vpon any holy day is that day also according to the manner of other Festivities obserued this office who●ely consisting vpon an holy confession of sinnes distinct recitall of certaine Psalmes and two Chapters of the olde new Testament ordinarily which forme is also religiously obserued each Sabbaoth day and holy day throughout our Realme and every day of the yeere particularly in her Maiesties Chappell each Cathedrall 〈…〉 this land This maner of service of God I thinke 〈…〉 can take iust exceptiō against For the patterne of 〈◊〉 we haue receiued out of the auncient church of the Iewes out of the actes of the Apostles and from the Primatiue church 〈◊〉 and al ancient churches Greeke and Latine The particular office on the 17. of November now vsed is an exposition of some parte of Scripture and publique praier The exposition of Scripture chosē by the Minister that day is such as is si●te to perswade the auditory to due obedience to her Maiesty and to be thankfull to God for her Maiesties happy and flourishing Regiment these 43. yeeres and to excite them to prayer vnto God long to continue her Grace amongst vs if it be his blessed will to deliver her Highnesse from all malice of her enemies After the sermon solemne prayers are made by the Ministers or set forth by publique authority imploying matter of this quality Lastly if there be Psalmes song or sacred Antiphones either by the whole multitude or by the Quier as it is vsed in her Maiesties Chappell or in Cathedrall Churches they are composed according to this forme of prayer in the vvorde going nexte before specified Other forme of divine service I doe not Apologize besides I know none other and moreover I am perswaded that our adversaries are able to iustifie no other This being the summe and substance of all the sacred office in our church that day very greate reason had I to deny the Minor The reasons that I yeeld and build vpon are two vnremovable grounds not being willing to trouble the reader with the multitude of them that might for this purpose be selected out of Gods booke The first place that serueth for my purpose herevnto is a Canon of the Apostle contained in the 3. first verses of the 2. Chap. of the 1. to Tymothye 1. I exhort therefore that first of all supplications praiers intercessions giuing of thankes be made for all men 2. For kinges and all that are in authority that we may lead a quiet and a peaceable life in all godlinesse and honesty 3. For this is good and acceptable in the sight of God our Saviour The 3. ground that I rely vpon is the 20. Psal according to the holy prophet David desiring the adversaries to examine whether these things be so or not or serue to that purpose that I haue alleadged them The first ground pregnantly prooveth the truth of my assertion and the 20. Psalme no lesse manifestly Titleman Prefat Psal ●at 20. Heb. 21. as learnedly pithily F. Titlemā hath proued a mā whose authority our Adversaries neither wil neither can deny with any equity neither doe I thinke that any of them will stand vpon it For the first namely the place alleadged out of the 2. Chap. of the Ep of S. Paul to Timothy Some will appeale heere to the Syriack text affirming that this Canon onely concerneth the private duety of the Minister herein and in no sort the publique service and office of the church in regard that in that place Syriacus context in their language the Pronoune Demonstratiue is inserted in the 2. person I exhorte Thee therefore or I require of Thee therefore which Pronoune the Greeke and Latine hath omitted Chrysost Oecum Ambr. he vulgar editio Hycron To this I answere first that all the Greekes and Latines that I haue seene leaue out the Pronoune Chrysostome Occumenius the Comm●nt ascribed to S. Ambrose The vulgar edition Itala S. Hyerom Erasmus Annotations and Paraphrase vppon vvhome I rather relye then vpon the Syriack herein Erasm Annotat Paraphras Secondly admit the Pronoune Te be inserted as Tremelliu● hath done yet this maketh nothing against our position For although but the Bishop or Minister alone be mētioned yet since this is to bee done in solemne and sacred assemblies in the which the people are taught and bound to say Amen although the Pronoune be applied to the Minister yet the Amen of the people heerevnto is not excluded 1. Tim. 3.15 Also that this Canon many others in this Epistle import the publique office of the Church it may easily be proved out of the 15. verse of the 3. Chapter and in divers other places of this Epistle which sense also Saint Chrysostome followeth in his expositions of these wordes given id est in quotidiano objequio perpetuoq Religionie ritu Theophilact his Abridger hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I● daily worship Ambrose For it behoveth the Bishop or Min●ster being a publique intercessor to God for all manner of men being also as it were a father to the whole world to pray for all men for the faithfull vnfaithfull for friends and enemies for such as re●le and afflict vs for Kings Haec regula ecclesiastica tradita a Magistro Gentium est quae vt ●tur Sacerdotes nostri vt pro omnibus supplicent This Ecclesiasticall or Church-rule which our Ministers vse is

in the 7. of S. Matthew Iudge not and you shall not be iudged how well he followed the councel of those places before specially cited out of the 1● to the Romaines 1. Tim 2.1 1. Pet. 2. Rom. 13. 1. Tim. 2. 1. Pet. 2. Honour to whom honor belongeth Exo. 28.34.35 Elias Levit. Thisb He●ych lexicon Phavorin Lexicon D●ra●●at divin●●ffi lib. 1. cap 4. observerveth si●e kindes of bels 1 Squilla 2 Cimbalū 3. Nola. 4. Nolula 5. Cāpana 6 Si 〈◊〉 Vide H●piniā de o●ig Cum●e 14 libri 〈◊〉 eine tēplo●u● Iosep lib. 3. c. 11. A●t●q Iuda● Ioh. Bel●th de expli divin offi● ca 24. Sop● in A●ac I mervaile what honour N. Saunders performed to his Soveraigne when he wrote this which I haue briefly mentioned here Secondly I aunswere the maine accusation in this sort which I shall more perfectly by Gods grace accomplish if with patience you will beare with me if summarily I doe recapitulate some points of the things specified in this accusation and first of Bels. Bels in Heb●ew are named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 radically signifying contundi concuti percelli hereupon fit●y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is saide a percussione nomen habere In the Chaldee tongue it is nominated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●de El●am levitem in Thi●be In Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet it should seeme by H●y h●u● that it is not alwaies taken for a Bell but sometimes for a subiect of like condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a trumpet or a sounding Cymbal Phavorinus in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giveth a pretty Etymologie of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it moueth it singeth of soundeth ●ome other significations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath in Greeke wherein the Reader may bee instructed in the places marginally cited where he shall finde them sufficiently described In Latine Bels are named Campanae or Nolae The one the greater the later the smaller sorts Durandus defineth them in this sort Campanae sunt vasa aenea in Nel● Campaniae pr●mum inventa significativa is left out Maiora vasa dicuntu● Campanae a Cāpaniae regione minor a Nolae a Nola civitate Bels are brasen vessels first invented in Nola a citty in the country of Campania The greater vessels are called greate bels taking their names of the whole region Campania the lesser are called little bels taking their names of Nol● a citty in the said country Another defineth thē in this order Campana instrumentum ad●lsandum idoneum A bell is an instrumen● fit for ringing In which note there wants also ad significandum The time of the invention of Bels in generall is of great antiquity as it appeareth by Moises Exod. 28. and by Ioseph lib. 3. Antiqui cap. 11. This in generall only it should seeme the Greekes had them in some vse But I suppose they were only smal Bels. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sephecles in A●x attributeth is ●pa●het to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The br●s●n-mouth B●ll In S. Hieromes time it should sec●re that they were also vsed whose words are these S Hieron ad Eustochium Vide Vine spe hi● 23. T●uc● ●9 Phit Symp 4 Paulinus the invē er of bels as some say as the epithet of the name of Nola inforceth Gilbertus Cognat l 4 Nariation historiam lupi Epis Aurel perterr● facion in hac arte exercitum Reg. Gall Cloth qui Aur obser Hug Ca●d 10 c in Nū writing ad Eustochium quo●sque Campanula in claustre pulsabitur How long shal the bell be roung in the cloister But concerning these huge bels now vsed in Churches to cal people togither to divine service and to some other rites Ecclesiasticall and Civill the practise of them beganne but in the later times of the Church in respect of Christes Incarnation as some say by Paulinus Bishop of Nola Ann. Dom. 420. or about the year of the Lorde 610. The invention of them serveth fitly for many Ecclesiasticall and Civill vses Gilbertus Cognatus in his 4. booke of narrations affirmeth that the good B. sh of Nola in Italy Paulinus caused them first to be vsed in that sort as they bee now namely that they shoulde serue for signes to call all the inhabitantes farre and neere in a certaine compasse to sermons or divine service which opinion I dare not gaine say only this I doe asseuere by supposall and by good probability by the opinion of men of great learning that the first vse of bels served to that end euer since their inventiō amongst Christians vnto which the silver trūpets in Moyses Numeri the 10. specified were ordained by Gods commandement some few particulars of time and place excepted Those silver trumpets prescribed to Moyses in the time of the Law serving for 4. vses 1 Adconvocandum multitudinem 2. Admovendum castra 3. Ad bella 4. Ad festa 1. To assemble Israell 2. To the removal of tents 3. To proclaime times of warre 4. Numeri to Silver trumpets served for 4. vses To signifie the certaine seasons of the solemne feasts Lastly concerning feasts in this manner they were vsed Si quando habebitis gaudium dies festos calendas cavetis tubis c. Also in the daies of your gladnesse and in your feast daies and in the beginning of your moneths yee shall blow the trumpets over your burnt sacrifices and over your peace offerings that they may be a remembrance for you before your God Conradus Pellicanus in Numer I am the Lord your God Which words Pelican learnedly paraphraseth and expoundeth in th●s manner Etiam in letitijs aclautitijs solemnitatum vtel antur Israelitae tubis velut nos Campania in sacrificijs quoque c. ceremonijs einsmodi non solum delect abatur populas sed iuvab itur ordinabat tur The Hebrew readeth it c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et in die laeticia vestrae Which sense also the Thargum of Onchelas fol●oweth sincerely Tharg Ion 72 Interp the Septuaginte Interpreters cōfor●ing also in materiality in this forme of reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pelican m●y be thus Englished In the festivall daies of solemnities and in the festivities of their sacred celebrities the children of Israell did vse trumpets in such forme as we doe now vse bels with which and such like ceremonies the people was delighted recreated and d●sciplinally ordered By this I gather that since by the validity of these places bels haue both a ceremonious and a civill vse as the trumpets prescribed to Moyses by God had that this adversary wrongfully chargeth the church common wealth of England for these actions before specified namely for ringing yearly the 17. of November in these times and in performing other outward services in honour of her Highnesse Coronation being a signe of their inward ioy of heart And this I doubt not by Gods grace shall clearely appeare by the issue of the answeres consequent The making of bonefires or

any other exercises in regard of our publike ioy that day demonstrated perfourmed in honour of her Highnesse and namely Courtlike Triumphes which questionlesse are repined at secretly by the adverse parte I bind vp al these in one bundle reckon the●● vnder one head 〈◊〉 since they be vsed by the people of this land only as significant arguments to expresse their sincere affections in ioy to their Soveraigne nowe raigning in regard of the manifolde blessings that haue beene powred plēteously vpō this florishing Realme ever since Q. Elizabeth receaued from God the regall scepter therof And sithence ringing of Belles making of bonefires running at Tilte some hundred years agoe haue bin reputed to-kens of ioy in matters of like nature as former ages report ar vsed this day by the adversaries themselues and such as applaude their doinges in other countreys and exhibited in the honour of those Princes vnder whom they liue in farre greater measure outwardly Rome Antwerpe Paris .c Yet because their principall obiection is against the English ringing in honor of her Highnesse Inauguration day the 17. of November I breefly inquire this of the Accuser Lib Pontifical vide Iohn Bren. apol conf Witen● c. omitting all superstitious impious practizes cōcerning Bels in their churches dayly vsed vpon cause offred concerning the baptizing of Bells the blessing of Bells their hope by ringing of Belles to disperse tempests to extinguish lightnings to driue away evill spirits c. I desire thē to answere to this pointe Du and l. 1. rationat di vin offictor whether Belles haue a civill vse or not if they haue vvhich they cannot deny if Bells I say succeeded in the place of the trumpetts in Moses why may they not bee runge in signum laticiae for a signe of ioy as the trumpets were sounded in Moses time since the nature of the affection laetitia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew is such that it must needes M. Tullius Tusc Laetitia vehementer appertitus se offerens in praesenti bon● By all convenient signes Rupertus Abbas efferri in praesētibono triumph in her present happinesse And since as Rupertus hath obserued in the former place it is natural to the minde of man to be ravished with great ioy by the notes and harmony of musicke which thing Belis well rūg commonly effect in mens harts first being wel tuned by a skilfull Artizan and experimentall practicioner herevpon I may truely and sincerely inferre that whereas this this Accusar as I haue obserued in the animadversion premised termeth the performances of these solemnizations and celebrities actions or fruits not of Religion but services of foolish parasitical ridiculous slattery c. that in this vehemency of bitternesse he doth either vnadvisedly patronize barbarous stoicall impassibility or that his hearte Question Tuscula l. 4. when he wrote this was possessed with the spirit of an incurable vlcer of malice and envy I may adioyne herevnto how vncharitably and viperously this adversary endevoureth by these wordes to blemish the greatest parte of this flourishing kingdome wherin he was borne and bred with the sowre sweere poyson and invenomed baite and by consequent blotte of servile or Gnathonicall flattery Wheras in the 3. animadversion he affirmeth that these solemn zati●ns and celebrities haue noe better grounde then those games and pastimes exhibited by the Heathen to Iupiter Iupiter Mars Hercules O●ympia Nemaei Iudi Martiales Mars Hercules and to heathenish Idolatrie c. I would willingly learne by what Induction reason Argument or testimony the Accuser can averre it since honest mirth is an affection in her selfe irreprehensible vvhich Christian religion hath ever honoured never condēned so that extravagantly it doth not rang out of those boūds which the holy scripture hath prefixed vnto it since these ringing of Bells who succeeded the vse of silver trumpets had no originall in Paganisme but among faithfull Christians and hath beene onely vsed by them vniversally since the greatest strongest nation now knowne in the world this day namely the Turkes abhorreth frō all practize of Bels Calvinotur Lib. 2. and cast them out of their Mosquyes vvhich thy devote to their Mahumetry as this Accuser hath other wise insinuated in these wordes cited out of Bartholmaeus George By the Priests crying it appeareth they haue no Bells at all Io locus Me●g In ●eregrinatione Hierosolymi●ia Habent Turcae templa satis amplae in quibus nullas prorsus imagines vidi c. luxtatemplum turris est mirae altitudinit quam corum sacerdos tempore orationis ascendens c voce aliâ c. haec verba repetit Venite ad orationem The Turkes haue temples large enough in the which I sawe noe images at all Besides the church or temple there is a tower of a marveilous height the which the Priest ascending in the time of service with a lowde voice repeateth these wordes Come vnto praier To this consorteth that vvhich another hath alleadged in expresse wordes Campanis Turcae non vinutur The Turkes vse no Bells yet neverthelesse they doe vse Campanitibus steeples or Bellfrees in places neere adioyning to their Mosquys or temples since also Bonfires in signes of ioy may bee warranted by the ancient dayly practise of this honorable Realme since courtly and triumphant disp●rts well vsed their own Canonists cannot ●●tly dissalow sin● their Carnivalles yeare by yeare and in their late Iubilee● in honour of their Pope and severall Princes at Rome and in other Romish Iurisdictions these or such like celebrities haue beene solemnely performed and are ready vpon every small vanity to be renewed Yea saith the Accuser but it shall bee proued out of the booke of Wisdome that these celebrities by you performed are of this nature namely meere Idolatrous I answere to this in this sort I desire to know by what validity of Argument the adversary can inforce this Lib Sapien tiae c 14. v. 14.15.16.17 Summarilie saieth the Accuser I proue it by these verses before cited Pardon me Accuser I find not that this issue may be proved out of the verses marginallie quoted nay I finde rather that these verses vtterlie confound the Idolatrous Imagerie daily in your Church to Gods greate dishonour practised defended But omitting that argumēt I onlie at this time examine how aptlie the nature circumstance of this place concerning the matter betweene mee and the Accuser travized doth agree The publike exercises vsed in the church common-wealth of England are either Ecclesiasticall or Civill as it appeareth in the first reason The Ecclesiasticall solemnitie as it is proved in the answere to the first Accusation haue warrant out of Gods word by approved practise of the church The Civill exercises celebrities publike are their ●nging of Bells Bone-fires Triumphes c. I dem●nd n●w what coherence there is betweene these actions ●e●ore nominated and those that are mentioned in the 14. of the

booke of Wisedome which in this forme are specified Sap. 14 v 14. c. Gr●bertu Cognat supposeth this ●ather to be N●n. that Grāt of Babilō who whe● hee had lost in such maner his sonne Iupiter Belus orderned those things in this place specified But whēce cil cor asse vereth this I know not For neither Berosus hath it neither Me. ast For they shewe that Belus raigned after hi● Father vnles Nimrod had another sonne of that name I omitte heere Ios Scal censure Posse● Lib 1. Bibliothee of those bookes the latter borrowing it out of Melch Cane Lib de human histor Robert H●●ot in his prelectiōs Pret. 164 vpon that place affi●meth that this Fathers name was Syrophants a rich Aegyptian c. Syrophants familia in adul●tione Domini stores esserebat Idolo coronas plectebat odotamenta succendebat Re● etiam ad simulaclira fug●entes veniam sunt adepti The fi●st part of that place breefly toucheth how a father made an image for his sonne that was suddenly taken away whome now he worshippeth as a God and ordeined to his servants ceremonies and sacrifices In the 15. verse it is saide that in processe of time this wicked custome prevailed and Idolls vvere worshipped by the commaundent of Tirants In the 16. verse it is specified that such as were a farre of and might not worshippe them in presence did draw a counterfeite resembling in Phisio●nomy the feature of the person absent deliniating it to the gorgeous Image of a king In the 17. vers it is also specified of the Craftesmen who thrust forwardes the ignorant to increase superstition I beseech thee Christian Reader what coherence is this betweene these 2. kindes of Actions what correspondence or resemblance First it is manifest that by no direct course of Reasoning one thing here is by necessary station consequent to the other This place of Wisedome material●y sheweth whence originally Idolatry issued our actions that day Ecclesiasticall only are directed to Gods service haue sincere warrāt out of Gods word c. as I haue before proved in this narratiō a father prescribeth Idolatrous ceremonies sacrifices to bee performed In our Act the 17. of Novēb there is no prescriptiō vsed al things are volūtarily done cōcerning the outward performāce Theirs either effected for feare or for flattery ours warranted by holy and Christian duety and meerely de voide of flattery God only being a knower of the hearte Apoc. 2.23 as it hath beene before proved vnlesse this Acc. vvere a searcher of mens harts and knew their thoughts which is onely appropriate to God and to his infinite Maiesty But admitte that there were a Resemblancē or a mutuall correspondency betweene those two Actions yet wee know in all reasoning similitudes proue nothing but serue onely to illustrate as perhappes this way Rome and Babylon are in correspondency the Actions of Rome and the Actions of Babilon the confusion of Rome the confusion of Babilon the marchants of Rome and the marchants of Babilon the vpholders of Rome the vpholders of Babylon the people of Rome and the waters of Babilon the cuppe of abhomination that the vvhore of Babilō made the Princes of the earth drunke with the cuppe of the Pope the desolation that was in Babilon to that that was prophetically not many hundred years ago prophecied of Rome and is beleeved of many that Rome shall haue in fine if Rome repent not before the end of the world These things and such like perhaps may by similitude and by mutuall reference be firly compared But the circumstances of this historicall narration specified in the booke of Wisedome can no more substantially proue the matter controversed then those Praedicable formes termed by the Logicians disparata can be alleadged in mutuall probation The chiefe things of these 2. actions being materially as neere in nature according to the English Proverbs as the Chalke is to Cheese an Apple to an Oister H●mo to Eqnu● a man to a horse Lastly obserue where it is obiected that if any Catholicke should ring in the celebrity of the feasts before mētioned namely in the feasts of the Nativity of our Saviour his Ascension the feast of the Blessed Virgines Nativity or Assumption that he should be reputed a Papist a man evill affected to the Religion and state and for the which he should immediatly be imprisoned and deepely fined To this I differre mine answere til instance be given in any such one who for this action hath be●ne dealte w●th in this manner according as it is laid downe in the Accusation vntill which time I repute this slaunder of no other validity to blemish the graue wisedome of this Realme Iudiciall forme of proceeding in like case ●esopi fab thē Aesops Cato accusation was against the Cocke for crowing in the morning M. Tullius pro Roscio Philip of Maced against Demosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thersites against Agamemnō as the tale goeth then Chrysogonus accusation was against Roscius Amerinus then C. Finbria his complaint was against Q. Scavola quoa non totum telum in c●pore recepisset Then Phillip of Macedon was against Demostheres and the rest of the orators that mightely perswaded the safety of the state of Athens then the malicious accusatiōs of Sauls parasites contrived against righteous David no more thē the accusations of robbers when they cannot rifell Innocent clothiers vpon Salisbury plaine or any passengers painefully and harmelesly traveling in the Queenes high way The retorting of the argument That Church-service which is materially holy those exercises and disports which are lawfull discreete in performance not repugnant to Gods word voide of all suspition of flattery no waies opening any window to the reducing againe of heathenish superstitiō nor polluted with abomination thereof may ●el be performed and tollerated in any Christian Common wealth But the Ecclesiasticall service of the Church and the triumphant exercises vsed in the Church of England now yearely the 17. of Novem. are of this nature and quallity Ergo the Ecclesiasticall service and the triumphant disportes vsed that day may be performed and may be tollerated in any Christian Common wealth c. Having sufficiently in any simple opinion handled the 4. maine accusations it remaineth by the grace of God that I should briefly touch the Accusations that appertaine to the second generall head being derived from the first Which although they be materially confuted in the answers premised yet because in particularity they presse neere the point of the argument controversied giue me leaue I beseech thee good Reader severally to discusse and examine them to thy contentation and to the satisfying of such as haue beene contrarily perswaded Wheras it may be presupposed by the Adversaries that the Protestants wil deny that they obserue the 17. of November for an Holly day as they doe in truth the Accusers doe labor to proue the contrary by these 2. cavils hoping thereby to shew