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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	authority_n	church_n	reason_n	1,519	5	4.9993	4	false

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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

institution flowed by a voluntary current over all this Realme not without the secret motion of Gods holy spirit I doubt not and to the great comforte of all true English harts The continuall observation of which ceremony sithence hath not beene imposed vpō the church of England by any Ecclesiasticall decree neyther prescribed by any Canon of the Church but hath bin meere voluntarily continued by the religious and dutifull subiects of this Realme in their thankfulnesse to God and in their perfit zeale tendring her Maiesties preservation in desiring the cōtinuance therof to Gods glory the good of the church and common wealth of England Herevpon it is evident that since this office begā only to be practised the 17. of November the 12. yeare of her Highnesse reigne and not before the solemne celebrities performed the 17. of November were no more cause why B. Hughes festivity is not now remembred in this Realme no more cause I say then the drinking of Aesops Lambe of the streame water twelue miles beneath the spring or fountaine Aesopi fabulae was the occasion why the woolfe at the well head did drinke puddle or muddy water especially B. Hughes superstitious festivity being abrogated at the least 12. yeares before by publicke authority of the church of England vpon iust cause Ezekias breaking the brasen serpente 2. King 18.4 and sufficient warrant out of Gods word yea all the raigne of K. Edward and part of the Raigne of K. Henry the 8 her Highnesse Father who by the grace of God now raigneth and whome I beseech God long to cōtinue in this Regiment to his glory to the good of his church the great comfort of all true subiects of this florishing Realme Each part of the Minor hauing bin answered sufficiently if any man shal here propose to me this ●nte ●ga●●ry what in my opinion I thinke of B. Hughes salvation in regard of the premises First I breefely answere that I find no reasō why B. Hugh in sacred Canonization should haue a day designed to his celebrity before many thousand of Christians not once noted by the church o● Rome since it is evident that the 13. ve of the 14. of the Reve. may b● a●plaed truly to many thousands of the faithful that haue been and are omitted in the Romish Catologue 1 Cor c ●3 v. 11.12 1. 14 15. Let the Christian Reader assure himselfe that this place maketh nothing for doctrine of Purgatory being rightly expounded and faithfully interpreted according to the analogy of faith Next admit that B. Hughes Canonization were in the institution tollerable to be observed festiva●ly yet it is no good reason that now in like māner the office of that day being polluted with much superstition should also in this light of the Gospell be remembred in like sort as it vvas before For mine opinion of his salvation I referre my selfe to Gods only knowledge herein and hoping the best proposing to my selfe in all such cases to wade no farther in a question of such quality then the rule of the B. Apostle hath taught me in the 1. to the Cor. 3 11. For other foundation can no man lay then that which is laid which is Iesus host 12. And if any man build on this foundation golde silver precious stones timber hay or stubble 13. Every mans worke shal be made manifest for the day shall declare it because it shall bee revealed by the fire and the fire shall trie every mans worke of wh●t sorte it is 14. If any mans worke that he hath built vpon abide he shall receaue wages 15. If any mans worke burne he shall loose but hee shall be safe himselfe neverthelesse as it were by the fire Hauing ended the discourse of the life of B. Hugh and hauing answered the third generall accusation it remaineth that I should breefly repeate the sūme of it syllogistically thereby to establish the validity of my aunswere which in this forme I propose That church-service which worketh among Christian people no contempt or forgetfulnesse of any Saint faithfully canonized by the true church of God The ●eterting of the argument and vvholly tendeth to no other end but to glorifie GOD is allovvable c. But the solemnization of Q. Elizabeths holy day A●●t is commonly called c. namely the 17. of November worketh among Christian people noe neglect of any Saint truly canonized c noe not of Hugh sometimes B. of Lincolne Ergo The solemnization of Q. Elizabeths holy day name be the 17. of November is allowable c. The fourth generall Accusation That church-service and those exercises and disportes that are materially foolish meere parasiticall and spiced with flattery which reduce men backe againe to the fearful abhomination of heathenish Idolatrie longe since abolished and confounded and hissed out of the worlde by the light of the glorious gospell of Iesus Christ are not to be tollerated in any Christian common wealth But the church service and exercise now yearely vsed in England are of the nature specified in the Maior Ergo the church-service and exercises now yearely vsed in England the 17. of November are not to be tollerated in any Christian common-wealth Calvinotur lib 2 P. 341 Note his vvorde The contriver of this Accusation is W. Reynoldes in the booke marginally cy●ed in these wordes Eâdem perversitate natales Reginae die ● annuum quo primum ad regni gubernacula assumpta est ingentibus pyrii laeto publicoque campanarum sonitu per omnes regiones civitatis pagos festive celebratis c. with like preposterous aver senesse or crossing humor Overthwart in plaine English the Protestants in England solemnize the 7. of September beeing the day of their Queenes Nativity or birth and the day wherein shee first obtained in her right by lawfull discent the honor of the crowne of England was proclaimed Queene With great Bone-fires with ioyfull ringing of Belles throughout all Shires Citties and Parishes of that Realme c. If any one shoulde doe the like on the feast of Christs Nativity the Nativity of his Mother on the day of Christs Ascension or the day of the B. Virgines Assumption hee should be reputed by and by a person superstitious a Papist a man ill affected to the Queene and an enemy to the reformed religion besides certainty of imprisonment for his demeanure Let them looke whether their Carnwalls or Bachanalia open not a windowe to Paganisme and their Iubelies to Iudaisme frō whence he should not be dismissed till he haue payed a good fine These actions are very preposterously and crossely managed by that English nation at these times For who can by this but evidently see and finde that this church office is no braunch of true religion but a blossome of foolish and ridiculous flattery reducing the practizers here of backe againe to the broade hye way of heathnish Paganisme derived first from such springs foūtaines

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

the ende What things shall be required in the day of iudgmēt of all Christians It seemed that hee reposed not any great confidence of merite in Monastical life as it appeareth by his answere that he made vnto certaine that highly cōmended the Carthusian institution of life discommēded life secular In the dreadful day of iudgment God will not aske of such as shall be presented before that glorious righteous and iust tribunall whether they haue been in professiō Monkes Friers religious persons E●mits c. but this whether they haue lived like good Christians or not whether their hearts haue beene beautified with charity their mouths haue alwaies testified Gods verity whether they haue kept their soules and bodies vessels to the holy Ghost in sanctification and chastity A comfort for al faithful women It is saide also that he exhorted the sexe of women with fervent and holy zeale to loue the Lorde and to cleaue to him since the Saviour of the world disdained not to bee borne of a woman When the extremity of his last sicknesse whervpon he deceased The day of iudgment to the faithfull a day of comforte approached one spake vnto him of the day of iudgement vnto whō he replied That day shal not be to me a day of iudgement but a day of grace and mercy These last observations I haue adioyned to the rest not to flatter the world 1. Cor 15.10 but to avoide all partiality in writing not to ascribe any merite vnto S. Hugh but only to shevv what the grace of God hath wrought in him exhorting Pellagian merit-mongers alwaies to perswade themselues that when they haue done all that they can they bee but vnprofitable servants that all things that mā hath Luke 17. 1. Cor. 4.7 Esay 64.6 he hath receaved that Every good thing and every perfect gift is from aboue and commeth downe from the father of lights that Al our righteousnesse is as filthy clow●s that only God is holy and all men sinners c. To those that shall take exception against the vnprofitable tediousnesse of this discourse perhaps will repute it nothing else but a mispending of time pen and paper both to the writer laborious to the reader troublesome I apollogize my selfe in this manner Note By this absolute narration of B. Hughes life I haue yeelded sufficient reason why I giue no approbation to the Minor specified in the obiection and what good cause I haue to make some doubt also of the Maior Moreover by this divers that knew no more of B. Hughes life I wil not say as the old proverbe is then the dogge that lookt over Lincolne An English by-worde 1. Tim. 1.7 Exo. 10.22.23 Rev. 16.10 The angel powring his v●l vpō the throne of the beast c The sūme of the aunswer to the third general Accusation About An. Dom. 1215 An. part 3● tit 22 his verbis Votuores coeli c. Iere. 2.13 Bell. Tom. 1. Cont general 7. lib. 1. c. 8 9. but then those that the Apostle saith neither knovv what they speake neither whereof they affirme might be better instructed and giue over vaine attending and listning to old wiues fables wherewith the kingdome of darknesse in the time of darknes was vpheld For at that time the darknes was like the darknesse of Egypt specified in the 10. of Exodus 22. 23. ver And lastly that I might shew that al glory is to be given to God and that all men are sinners It resteth now that I shoulde summarily answere each point of this third general Accusatiō accordingly as they are laid downe in the premises syllogistically First I answere that the canonization of Saints as it was vsed in the time of Honorius the third and as it is now accustomably practized hath no warrant out of holy scriptures neither out of the Synagogue before Christ our Lorde his Nativity neither out of the ancient Primitiue church The proofes that Antouinus alleadgeth for it are meere allegoricall and very vnsufficient no waies able to hold wate● no more then those broken ceste●nes which the prophet Ieremy hath spoken of in his 2. Chapter neither are those things of any greater moment which Cardinall Bellarmine hath newly turbished concerning his argument of canonization of Saints But I omit this partly because it doth imply divers questions pertaining ad plenitudinem potestatis Papae to the fulnesse of the Popes soveraigne power partly for that it concurreth with those examinations and confutations that appertaine to those whosoeuer doe professe in writing and haue begonne to answere Bellarmine his controversies which God giving me life and leasure I will doe my best endevor in principally for that to such that are already instructed in the groundes of sincere religion these doctrines of men are by one blast of Gods holy spirite in the twinckling of an eie confounded and brought to nothing Secondly admit that B. Hugh was regularly canonized by Pope Honorius the 3. yet it is no good consequent that the solemne office Ecclesiasticall of the Church of England the 17. of November is any preiudice at all to B. Hugh no more then the solemnization of B. Hughes service is preiudiciall to greater Saints then he was by their owne testimony For that selfe-same day there is in the vniversall Church also a sacred celebrity of many other Confessors or Saints Baron 17. November Vsuardus Max. namely of Gregorius Thaumaturgicus of Dionysius Gregorius Turonensis and others which are holden by the church of Rome Saints of greater merite learning integrity miraculous workes then B. Hugh Thirdly I answere negatiuely to the Minor and vvill God willing demonstrate that this Accuser herein malitiously playeth the part of a slye Sophist namely in this forme The solemne celebrity of Q Elizabeth Coronation day and the sacred Church office that day performed is the cause why B. Hughes festivall day service and honour that day is neglected And that all the force of this malicious accusation consisteth of no other foundation materially then a sophisticall fallacy tearmed by Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which then is vsed Aristot Elench when that which in no sorte is cause of any thing is assigned and reputed to be cause of such an effect that it never prodvced How true my aunswere is these reasons following may perspicuously sufficiently satisfie all indifferent readers to their content Ann. Regn. Reg Eliza. be hae 12. The time of the beginning of the celebrity of the 17 of November D. Coop Vicechan in the Vniversity of Oxford About the 12. yeare of the Reigne of her Excellēcy was the first practize of the publike solemnization of this day as farre forth as I can heare or can by any diligent inquity learne the first publike celebrity of it was instituted in Oxford by D. Cooper being thē there Vicechauncelour after B. of Lincolne and by remoue from thence B. of Winchester from whence this