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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

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

Pessunt nova in Dei benefici orum memoriam festa institut New feast daies may be appointed for the remembrance of Gods benef●ics I say in regard of such benefi●es that God either by himselfe or by his Saintes hath or shall conferre vpon his Church at any time By this collection I inferre this first that our sacred celebrities haue warrant out of Gods word Secondly that if the Church of this Realme should prescribe it to be observed as they doe obserue other Holy-daies that it had sufficient warrant for it in regarde of the premised examples Ser. li. Iud. cap. 6. com especially since as the same Serrarius hath noted that the Church which now is is endued with that authority wherewith the Church of the Iewes vvas indued Torneamēta though they be cōdemned in Decret lib. 5. tit 13 c. 1 yet ours being not of the nature Quod duellum c cannot in equity bee so censured especially beeing performed without hatred of the parties before only for recreation namely as the Synagogue did then institute some feasts so the Church may doe now In the like manner the sayd Churches authority extendeth so far that in abrogation of festivities corrupted they may follow that authority which the Synagogue had time place and persons every other circumstaunce considered according to the premises Lastly I haue evidently demostrated in handling the ansvvere to the 4. generall reason that the triumphant disportes vsed at Courte that day namely the 17. of November are exercises no waies heathnish ridiculous foolish but such as are laudable commēdable in themselues being rightly vsed such as they themselues in like forme exhibite in farre greater measure to their rulers governors Princes Popes Epilogus GReat alterations haue bin raised in Europe this last hundred yeares or Century Anno Do. 1600. Periodically begining in the 8. yeare of Alexand the 6. Pope cōtinued to Clem 8 regiment beeing Pope ending in a Romish Iubile at which time Maximilian was Emper. the 17. of K. Henry the 7 the 42 of Queene E. l. z beth Rev. c. 10 Councel of Nice the 6. Canon Dan 7. Revel 16. and greate changes through the world haue issued herevpon but omitting all civil broyles and all bloudy warres that haue beene managed vpon other causes giue mee leaue good Reader breefly to speake my minde of such marvelous effectes that haue insued the miraculous alteration of Religion in this Century of our age The mysterye whereof and whole history was prophetically seene by S. Iohn in the Revelation the 10. Chapter in the vision of the mighty Angell that came dovvne from heaven clothed with a clowde and the raignebowe about his heade his face shining as the Sunne his feete as pillers of fire c. The originall of this alteration first flowed vpon the revoulte of many Christian nations from the Sea of Rome being one of the 4. Seas Patriarchichall and Apostolicall by the 6. Canon of the great Counsel of Nice established Which sea was in great honor over al the world as long as the Romaine Empire monarchically ruled triumphed represēted by that vgly beast which had ●rō teeth prophecied of in the 7. Daniell held the sterne of a great part of the worlde and ruled regally over the 10. kings spoken of in the Revelation The occasions of this revolte were the declination of the Sea of Rome frō the sincerity of the faith Apostolike and the vnspeakable corruption which had crept into that Sea or Papacy For herevpon immediate●y diverse nations inlightened from aboue in the sincere light of Gods worde according to the former prophecy seene by S. Iohn in spirit which had been long ecclipsed by the darke shadowe of of humane traditions beganne to withdrawe themselues from the bondage of that Babylon endevoring to restore religion in their severall kingdomes dominions to the auncient and Apostolicke for no Imitating heerin the going of A●l●●o build N●●ivch ●en 1 1. relinquishing ●●bel Abrahams le●ui●● Vr of the Childres Ierem 51.9 sounded vpon the inf●●l●ble rule Canon of holy scripture revealed in the olde and newe testament vvhich separation from the Sea of Rome was not to be misliked partly because the sea of Rome persecuted the professors of this reform 〈◊〉 with si●e and sworde and with all bloudy mass●cres partly for that Rome would admitte no reformation of her c●●ruptions but grew vncurable according to that of the Prophet Ieremy Wee would haue cured Babylon but shee would not be healed forsake her and let vs goe every one into his owne country For her iudgmente is come vp vnto heavē and in lifted vp to the clawdes The ●ssues of this alteration hath produced wonderfull effects betweene two sorts of people the named Catholickes and Protestants For although divers subdivisions of sects haue in this last Century sprong vp yet al the rest haue beene but handfuls to these two namely to the Catholickes and Protestantes out of these haue issued the greatest lamps of learning by these two most books haue beene written by these two greatest States haue been ruled altered greatest Regiments haue beene managed The others haue beene but petty Conventicles sometimes here sometimes there sprowring rising falling favored of some few in few yeares declining sometimes bl●sted by the secular power sometimes dying by devouring one another the better and wiser the chiefest part ever bending themselues to the embracing of one of these and to no other These 2. how they haue beene b●nded one against the other all the world knoweth the bookes written vpon both the sides testifie their great enmity in the eies of all people hath desciphered resembling by effectes in sequele though not in original the schisme of Israel frō Iuda originally springing from Salomons sinne seconded by Ieroboās crafty pollicy 1 King 12 2. Chron 10 K. Roboams folly God iustly punishing king Salomons Idolatry Howe faire the malice of this division shall extende it selfe and how long it shall continue God only knoweth who d●sposeth and ordereth al things in their due seasons Dan. 2.21 2. Pet 3.8 before whom a thousande yeares are but as one day to wh●●e e●e● all future thinges are infallibly present Only this we know that this division hath bred in many mens mindes irreconciliable hatred as we finde in effect The manifestation wherof may be seene evidently in this short T●●atise ●nd is felte sensibly through out al kingdomes of C●tendome into which the venome of this Gargr●na hath bin dispersed This I say the ●eader shall easily find in this short Treatise if hee wil but examine vpon vvhat sl●ight reasons and how weake grounds the honor of this flourishing ●ealme the excellēcy of our gracious Queene 〈◊〉 G●d long preserue the sincerity of the Apostolicke Religiō which we professe are fought to be disgraced depraved and sc●andered by men zealous of pretended Catholicisme Divers remedies haue beene fou●ht to su●e the festred sores of this cankred diverce whereof some of them haue bin touched by Iacobus Acontius in his bookes de stratagemate Sathans ●y lest●rus others Iac. Acont lib. 8. de stratagem Sat. ●eslerus Genes 33. Ieremy Exodus But this vlceri growne to such ha● h●ad that no b●l● can cu●e● no balme I saie but his who reconciled Ep●● to Iacob which brought the people of Israell out of the Aegyptian Babylonian bōdage and thraldome to their owne land the land of promise which can giue spirit to the rotten and deade bones to whom Ezechiel was cōmanded to prophecie Ezekiel 37. which cāioine the two pieces of wood into one wherein the names Iuda Ephraim and Israell were in disiointment severally written which can renue our hearts and giue vs grace to walke in his waies after hee hath discouered vnto vs the greevousnes of our sinnes which by his great and s●rill sounding trumpet Saint Paule hath foretolde of the conversion version of the stifnecked generation which crucifi●d the Lorde of life Roman 11. and is able to graf●e in againe to the Oliue the broken branches fallen away th●ough vnbeliefe branches not only broken but also withered Bese●ch we him to performe this according to his good will and pleasure who only is wise only is holy only omnipotent and mercifull who is God almighty and blessed for euer To this God the Father the Sonne and the holy Ghost be all honor glory and dominion world without end Amen FINIS

the righteous that her memory should be sacred and honourable in all ages to come for that shee came from the vtmost partes of the earth to Ierusalem to vsing Hilarius his bookes inoffenso pede Without tripping or stumbling into error next after the reading of holy writt Nay if women might not haue beene learned the Prophet Ioel would neuer in his second Chap. haue foretold that in the state of the new testament maidens should prophecy Gods spirit beeing powred out vpō the church imediatly after Christ our sauiours ascensiō which should with a mighty floud neuer failing in aboundance of waters to the end of the world water from aboue the whole body of the church as the mist that did use out of the spring amiddest Paradise out of which the riuers issuing watered the garden and made it fruitfull Secondly you must not onely stay here but you must needs proceede somewhat further in the vnfouldinge of these words To heare the wisedome of Salomon As they that looke vpon the sunne ought not onely to consider the brightnes of his face when it is orientall but also sometimes bend themselues to consider the benefit of his reflexion and besides this also him that is the creator of this sunne by which this materiall worlde receiueth light Ambros Hexam 4. die 4. cap. 1 according as Sant Ambrose hath taught lib. 4. hexamer die 4. cap. 1. So in this poinct also you are not onely to consider the wisedome of this Queene in proposing to king Salomon these hard questions but here we are by the way of reflexion to consider that which is added 1. King 10.3 and 2. Chrō 9.2 how well king Salomon satisfied the Queenes obiections how wel he resolued her doubts 1. King 10.3 2. Chro. 9.2 which followeth in these words And Saloman declared vnto her all her questions nothing was hid from the king which he expounded not vnto her These things noted as from the body of the sun wee proceede to consider the benefit of his reflexion and from the reflexion to consider the creator of the sun namely him that made the sun to be the great light to rule the day to shine vpon the earth to separate the day from the night to distinguish seasons dayes yeeres c. so we must not here persist in considering Salomon onely Sy●●s Hymn 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. King 10.3 2. Chr. 9.2 but we must with all let this action of Salomon leade vs by the hand to consider his greatnes wisedome power fullnes of all knowledge whome king Salomon in this action prefigured O! king Salomon the text saith And Salomon declared vnto her all her questions nothing was hid from the king which he expounded not vnto her Which words in opinion import thus much such hard questions as this Queene proposed Salomon answered such darke speeches as this Queene obiected king Salomon cleared such doubtful matters as moved some scruple in her minde king Salomon dissolved all maner of reasons that shee could alleadge by the way of disputation king Salomon satisfied there was no secret of this Queenes heart but immediatly the holy and heavenly wisedome of God that shined in king Salomon a vpon the reference did vnfold it Now if king Salomon a mortall man though a notable figure of Christ coulde so largely and aboundantly and sufficiently answere all this Queenes doubtes and fully satisfie how much more sufficiently is the son of ●od able to satisfie al the doubts that rise in the church which this Queene here figuratiuely representeth and to the comfort of the whole church militant fully answere all obiections that either the flesh the world the devill yea man or ●ngell can mooue being the w●sedome of the father the beloved sonne whom the father hath referred vs to heare Ioh. 5. who hath received the holy ghost not by measure of whose fulnesse we haue received all grace for grace whose name be blessed for ever I conclude here this part for that I haue a little before handled this point by the way of comparison and therefore neede not to reiterate same vide pag. D. The next particular of the second generall that commeth to mine handes in this text to be discussed is how this honorable wise Queen behaveth her selfe in king Salomons court Our Saviour saith shee came from the vttermost endes of the earth to heare king Salomons wisedome The wisedome of king Salomon as I haue sufficiently before declared was not only speculatiue but practical it was not renowmed only as it was called Sapientia but as it vvas also Prudentia neither was king Salomon famous for his vniversall knowledge only but hee was honourably spoken of for that he managed all aff●res of his country kingdome and whatsoever he tooke in hand Sapientia to the root Prudentia to the flower of M●●y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazian in tetrastich Arast Eth 6 vvith great prudence wisedome and discretion and marshalled all things answerable to his place and honour For although sapience prudence be two pretious ●ewels and two vertues of rare excellent effects yet neverthelesse as one is greater then the other so one is more profitable to some states and persons then the other yea sometimes in some persons one of them is not linked with the other yea oftentimes one of them is like to the hearb Moly that Homer speaketh of Odyss μ. in roote the other may more fitly bee compared to the hearb Molyes flower Yet as Naziar zeu saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Both of them are gracious and louely This thing Aristotle hath learnedly obserued and verily pithily by the way of comparison noted in these words And in this antithesis or mutuall reference Wisedome is a vertue meere intellectuall proposing to it selfe things only contemplatiue Prudence an actiue vertue proposing to it selfe operation in such things as are meere pract●ke Wisedome respecteth thinges most excellent in nature yea it seeketh to learne misteries aboue the compasse of nature prudence worketh vpon such matters as are cōmodious for civile life Wisedome regardeth only knowledge and therein reposeth her contentation Prudence respecteth how shee may benefit her selfe others there is her delectation Wisedome considereth vniversals Prudence considereth particulars and how things are in vse and may be well vsed Wisedoms obiect are thi●gs alwaies immutable as they be in themselues and in their causes as far forth as Intellectus agens The actiue vnderstanding which is the eie of mās soule is able to reach Prudence is wholly exercised in matters deliberatiue or in civile actiōs to the life of mā commodious or discommodious in such things I say as are often by their sundry events particularly altered sometimes by one occasion sometimes by another yet alwaies such as serue mans life to some good end or other Wisedome is only behouefull and good for the party that spēdeth his time in contēplatiō but Prudence studieth to benefit it selfe resteth not

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

effectually serue to discover the weaknes of each braunch of the Minor Cardinall Baronius 17. November affirmeth that Silvester Gyraldus and Adamus Carthus haue written an history of S. Hughes life and haue digested this history into fiue bookes This fragment Baronius borrowed out of Ism●laus notes vpon the same day c. Besides these one Petri● Sutor de vita Carthus lib. 2. cap. 5. and an Archdeacō of Lincolne hath at large discoursed of many holy actes wonders or miracles wrought by S. Hugh in a volume cōposed of this argument Lastly Laurentius Surius hath collected his life at lardge by collectiō of an author anonymall in the Tome of his great Martyrologe or Legēd to which we may safely yeeld as good a testimony if we list as Melchior Cane Bishop of Canary ascribed to Legendae aureae In illo miraculorum monstra sapius quam vera miracula legas hanc Legēdam homo scripsit ferrei oris Melch. Cā Lib 11 locoricom Cap. 6. Pag. 337. plumbei cordis animi certèparum severi et prudentis In that booke you may reade oftene● of monstrous then of true miracles The man that wrote the legend had a brasen face a leaden dull heart or vnderstanding an vnsober vndiscreet minde But lest I stay longer in this circumstance I will endevour by Gods grace to reduce the especiall points of the history of his life to these pointes and heads His Birth and Infancy He was borne in the yeare 1141. S. Hugh was borne in Burgundy in that part of the coūtrey which confireth vpon the Alpes By lineall issue hee descēded of a worshipful parentage his Father was a man serviceable trained vp in warres his Mother deceased Hugh being but a child about 8. yeares old whervpon his father immediatly tooke order for the educatiō schooling of his sonne in a religious house of Canons Regulars not farre distante from that castell where his chardge say by this action devoting his sonne to Gods service according to orders of Monasticall life his school-maisters that trained him delte with him severely and rigorously and in that age licensed him not to vse childrens play games Herevpon the childe profited more then a man vvoulde deeme or desire in the spirit of wisedome Some of these words be takē out of 1 Sam. 2 26. and some out of Luke 2. vers 50. are very impertinētly applied to S. Hugh Note legale verbum levite and vnderstanding ministring as a second Samuell in the Lords Tabernacle accepted to God and beloued of men His Youth At 19. yeares olde he tooke the institution or degree of a Levite in the church which function he discharged so faithfully that immediatly a pastorall chardge was imposed vpon him wherein he behaued himselfe so laboriously religiously that common same prophecied of him that he would proue of rare wisedome and holinesse His conversation and course of life He passed 24. yeares of his age till he was made Priest His conversation and course of life After this thing those courses of life as either to toilsome in the worlde or more occurrent to daungers or supposing the ordes of the Regulars not to be straight enough for that kind of life which his humor best liked he devoted himselfe wholy to be a member of some house of the Carthusian order vnto whom he secretly fled hauing giuen his word and oath before certeine of the Canon Regulars of the house that had brought him vp Hugh breaker of his oath and promise were vnwilling to part with him to the contrary This Carthusian institution in most harty affection hee preferred before all other orders of Religion their custōes most consorting his disposition and befitting his nature by this action spending his times approbation in a Monastery of the Carthusians institution in Burgundy Hauing obtained his full admissiō he liued very rigorously in that kind of life Col. 2.23 and by often recitall of his praiers and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee subdued the vntemperate heate of the flesh which outragiouslly burned in him Liuing in the rigor of this disciplin he was made Priest His over-much abstinence bred many diseases and much crudity and indigestion in his body and by issue thereof many daungerous malladies iniutious to his health life In this he obserued not the discretion that St. Basill hath perswaded wise and holy men to followe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may long serue Gods glory in the church and the benefitt of the Commō wealths wherin they liue in these words As we ought to abstaine from things that inflame the body and stirre it vp vnto lust so we must wisely governe the body in those things that pertaine to the soule we must not turn● as it is in deuteronomy neither to the right hād nor to the left but so nourish the body as on the one side we must haue a care that it growe not to grosse so vpon the other side we must take heede 〈…〉 it not by over-much abstinence to an impotency If ●epa●pe● your coach-horses to much and make them to fate they writ easily vnhorse the rider and cast out of the coach such as be carried in it but if yee minister thē to litle provender they wil harder draw the coach-mā out of the mire To much repletion is an enimy to the body may be compared to an over heavy loade of flesh vvhich draweth the winges of the soule downewarde and hindereth it from mounting alofie Besides as it is impossible that that body which is dieted with grosse meates and ingrossed with superfluity of nourishment should breede pure spirites and serue a minde which aspireth to the knowledge of heavenly things so cōtrariwise a bo●y over much weakened in diet by indiscretion hardly runneth the race which i● hopeth in the end to attaine vnto For by this over-much abstinence it ensueth that a man that followeth this course is not able accordingly to performe that office to others whom he is bound by Gods law to preserue We know that Mr. condēned iustly who wil not shew mercy vnto his servaunt what mercy then shall hee finde that will not shew mercy to his body that hath many yeares serued his soule and without whome his soule can haue no action in this life profitable to his brother Lastly if God will say in the day of iudgment to the wicked when I was hungry yee sed me not when I was thirsty ye refreshed me not when I was naked ye gaue me noe cloaths whē I was sicke ye visited me not what shall be said to him that feedeth not his owne body when it is hungry that refresheth it not with drinke whē it is thirsly cherisheth is not whē it is sicke but wilfully suffereth it to decay and perish whē it is crazed● Certeinly he hardly sheweth mercy to his neighbour Iohn Bale in the a booke of English Votaries Pag. 78. Wictam a religious house as some

also in this maner word for worde Our English Bible readeth these foure words in this sort a parable and the interpretation the wordes of the wise and their darke sayings So that I may significantly enough heere vse the word kidah as it soundeth in the Hebrew radicall darke sayings for so much in nature the roote importeth For k●d is anigmatic● loqui seu aenigma aut problema proponere To speake darkely or to propose a riddle or hard question neither may it be vnfitly vsed in the sense of acuere To sharpen the wit which is kadad whence commeth kidah signifying acumen Sharpenesse of wit So that the definition of it is not vnfitly givē in this forme aenigma est oratio obscura c. A ridale is a darke speech tending to some profitable vse shadowing the substāce of the matter it containeth in obscure tearmes in greeke thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A speech hiding in obscurity that which of it selfe is manifest to that these properties are to be expected in every aenigmaticall speech the matter of it must be a speech profitable the forme obscu●e words in shew demonstrating one thing in sense disciphering another seasoned with witty invētiō as with salt that it may be pithy cōdited with sweet mixture of discretion that it be pleasāt sugred with a quintessēce of great wisdō that it may ravish men with the admiration of the excellency of it and yeelde a testimony that the person by whom it is vttered hath infused from almighty God great giftes of wisedome and vnderstanding The definition which is brought in Athenaeus his tenth booke dipnosophist Athenaeus I suppose not convenient for this place person the holy Ghost testifying in the words before that shee came to proue Salomon with hard questions and our Saviour testifying therevnto that shee came to heare the wisedome of Salomon If any man shall heere inquire what these questions were I am not able particularly to d●fine since the scripture hath vttered nothing of them Heere these considered let vs weigh the place First we must not thinke that the Queene did propose vnto Salomon foolish and idle questions such as the Apostle condēned 2. Tim. 2.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Put away foolish and vnlearned questions 2. Tim. 2.23 1. Tim. 4.7 knowing that they ●gender strife 1. Tim 4 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Cast away prophane and ol●e wiues fables and exercise thy selfe vnto godlinesse since our Saviour hath taught in this chapter that of every idle word that men shall speake they shall giue ●ccompteth therof at the day of iudgemēt Yet the world is ful of such questions as I might instance in many not only of schoolemē Compend Hist but of ou● owne age c. Those things that Cedren mentioneth I thinke impertinent and rather consort with old wiues fables then answere to any truth therefore I omitte them Some thinke that the questions which were proposed windings and turnings often sheweth and bendeth herselfe as were vnto the neighbour chāpiō ere it enter into her owne chānell But such travaile will better neither thy iudgment nor thy manners But many travailers in these daies conuert their peregrination to worse purposes I say with griefe many travail in these daies of our countrie men into Dutchland to learne drunkennes into Italy France and Spain to learne the wickednes of Moab and Ammon to Venice to learne to keepe curtisans to Genua to learne pride to Rome to learne idolatry and to practice treason but the godly wise learned honourable and valiant minds that vndertake trauaile doe it for other ends and such travellers as in this fort benefit themselues are an ornament to their countrey enrich their natiue soile are meanes to plāt good lawes among their people plant colonies enlarge Gods church aduaunce Gods honour and fulfill in our dayes that precept that God gaue to Noah Gen. 9.1.2.7 And God blessed Noah and his sonnes Gen. 9.1.2.7 and saide them bring foorth fruit and multiply and replenish the earth Also the feare of you and the dread of you shal be vpon euery beast of the earth and vpon euery foule of the heauen vpon all that moueth on the earth c. Of this order of travellers are godly and painfull merchaunts godly and valiaunt soldiers godly and learned preachers godly and graue students godly and wise states men godly and faithfull christians I mention godly and painfull merchants because their trauail is to bring in such cōmodities with the daunger of their liues which may enrich their country and desire to make new Seminaries of churches in such countries as the gospell to our knowledge hath not yet beene preached I mentiō godly and valiant soldiers because many of them travell into other countries to learne feates of armes and strategemes of warre whereby at their returne home they may bee the better able vpon any occasion to defend their owne coūtry and because many of them in neighbour countreys aboute bend the bow anoinct the shield furbish their speares make ready their buckler watch in their trenches stand in ther sallets and armour oppose their liues and bodies to the bullet of the musket to the mouth of the canōin the seruice defence of their prince and people wiue and children lawes and religion I mention godly and learned preachers which travell into diuers churches beyond seas to conferre with some learned men excellinge in some heauenly giftes by whose conference they might be the better incouraged to runne to the end of the race which already they haue vndertaken to perfourme I mētion godly and wise states men which trauell into forein nations to finde whether the gouernment at home bee correspondent as farre foorth as the ancient customes the olde good lawes of the country wherein they dwell will permit in policy bee I say correspondent and agreeable to the lawes and statutes of the best gouerned common wealthes elswhere and to this end and purpose that they may better giue counsel vnto their coūtrey at home after their returne do striue and labour to see as the Poet saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The cities of divers people Hom. odyss ● Plat. de leg lib. 12. and to know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their wisedome For as Plato saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. A City which hath no experience to discerne betweene good and evill men if it converse not with some forreine people cannot possibly be brought vnto civility and perfection neither can it by custome only obserue the laws vnlesse it wax more politike by the knowledge of others I mention godly and graue strudents that thirst after good learning and godly and faithfull Christians that hunger and thirst after righteousnes because the spirit of God hath marshal led this honorable Queene to be an holy leader in this cōpany to march vnder these colours and hath registred her in the booke of