the ende What things shall be required in the day of iudgmeÌ„t 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 coÌ„mended the Carthusian institution of life discommeÌ„ded 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 professioÌ„ Monkes Friers religious persons Eâ—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 whoÌ„ 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 maÌ„ 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 clowâ—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 vâ—l vpoÌ„ the throne of the beast c The suÌ„me of the aunswer to the third general Accusation About An. Dom. 1215 An. part 3â— 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 AccusatioÌ„ 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 wateâ— no more then those broken cesteâ—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 ExcelleÌ„cy 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 theÌ„ there Vicechauncelour after B. of Lincolne and by remoue from thence B. of Winchester from whence this
that our deniall herein is meere vntrue Their first charge in this maner they indevour to proue good against vs namely that our denial that we celebrate the 17. of November now in the nature of an holly day is meere vntrue by these illations First for that all the properties of an hollyday are given by vs to this day and are by vs vpon this day performed Sanders pag. 302. 303. de sch These are expressed by Nich. Saunders in these wordes For that Bels were reserved in Churches by the ProtestaÌ„ts of England in these times Vi celebrior a reddaÌ„tur Nativitatis Inaugurationis Regina festa That the festivall daies of the Nativity and Coronation of the Queene might be the more gloriously celebrated 2. For that Reginae iâ— lest out If a man should speake to the Pope without Sanctissime what offeÌ„ce would bee conceived Solen nissimè celebrant Elizabetha Natalem diem septimum Septembris They doe celebrate the 7. of September the birth day of Elizabeth most solemnely 3. For that Eâ—us nempe Reginae nativitatem mainsculis rubris lâ—eris notant They marke the day of their Queenes Nativity with greatered letters 4. For that Antiphones and Himnes in Paules at London vsed in the end of divine service in such forme as it is specified in the bandling of the second Argument 5. For that Dies Nativitatis Inaugurationis Reginae Elisabethae omnibus alijs Christo Sanctorum celebritatibus longè devotiùs per vniversum Regnum Angliae observantur The daies of the Nativity and Coronation of Q. Elizabeth are observed much more devoutely then all the solemnities of Christ or the Saints through the whole kingdome of England To this may be added that before cited out of Calvinoâ—urcism Hos dies festivè celebratis c. These daies yee solemnly celibrate A summary collection of all their reasons Because Festivitas dicta a festis dicbus quasi festiditas eò quòd in eis sola res divina fit â—sid orig lib. â— Cap. 18. 1 The English Church state sheweth greater devotion herein and greater shewes of festivity 2 These daies in all their Calâ—nders are eminently expressed by great Red letters 3 Of their ringing being the vsual signe of an holly day 4 Of the Antiphone or Antheme spokeÌ„ of before sung that day in Paules in the end of divine service Answere I should here enter into a great discourse of the institution of Holly daies in the Church but that the discussing of that requireth a large volume only giue me leaue Christian Reader to touch some heads appertaining to this argument that the materiallity of my answere may be better vnderstoode Rabbi Kimh Why the tabernacle was called oliel mogned Holly daies in Hebrew are called Mognedim gnâ—â—sheroth kagge which words as they are in order specified may thus be vnderstood The first are Daies wherein faithfull people did come togither in assemblies to testifie or witnesse that they are the Lords people namely to sacrifice to pray publikely to heare Gods word The second signifieth a day of festivall solemnityes which the Hebrewes expressely call a Retention because the people are forbiddeÌ„ vpon such daies to do any work and are admonished sacredlie to obserue holie assemblies The 3. name is signified by the word Kaggei and by the note of the word sheweth his nature tripudium agere gandere festum diem agere to leape for ioye to keepe a holy and festivall day In diebus festis iucundè exerceri Exod. c 5 Levit 23 Psalm 4 Esdr 3 Zach 14 Genef 2 vpon holy daies to vse festivall and pleasant recreation By this word holy daies are oftentimes expressed in the holy scripture of the olde testament To these I might adioyne the word Shabath vvhich by nature being Hebrevv by vse is well-most become English and signifieth to leaue of vvorke or to rest In Greeke the vsual word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and other vvordes are vsed For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although the Etymologists may yeeld literally some other nominall derivation I thinke that this best fitteth our sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. The worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Grecke vsed by Hesiâ—od Homer and the best auncient Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because by the institution of holidaies or by the exercise performed in them many good blessings from aboue are by Almighty God powred vpon man The vsual words in Latine are Feriae Festidies Holidaies festivall daies in English Feriae by the auncient Latins were termed a ferendis victimis from bringing of sacrifice on these daies Otherwise also ferias antiqui fest as vocabant et aliae erant sine die festo vt nundina aliae cum festo quibus adiungebantur epulationes They called there ferias festas and of them there were some which they did not keepe holy day as there market daies and faires others which they did celebrate and keepe holy and herevnto were added there feastings and banquets Pompei Fest de verb Signif Isid lib 5 Cap. 3 Isidore defineth them in this sort Feriae a fando nuncupatae sunt quod in eis tempus sit dictionis i. vel in divino vel in humano officio fart sed ex ijs festi dies hominum causa instituti sunt seriaeli causa divinorum sacrerum The Feriae are so called from speaking because in them there is time of speaking and vttering any thing concerning either other worldly affaires or duety towards God â— of these such are appointed for holy daies as are only belonging vnto divine service Dura l. 7 c. 17. Sect. 11. Isid li 6. cap. 18. I speak not of feasts heare as Ie. iunia haue the name of feasts because men should wholy intend that I omâ—â—e Durandus derivation of Feriae rather that his deduction is some what improper and obscure and infer this Festivitas dicta a festis diebus quasi festiditas eò quòd in festivitatibus sola res divina fit This being summarily touched concerning the words Etymologies definitions or descriptions I finde in all celebrity of holy daies these causes Efficient Materiall Formall and Finall The Efficient causes of all holy daies is the first ordainer of them The Materiall and Formall cause the times and Actions prescribed to these daies ordained The finall cause Gods glory mans good To these causes may be adioined certaine properties tending to the discerning of them to vs issuing out of some of the species of the causes before mentioned Amongst the professors of the people that embrace and professe true religion onely God is the author and ordainer of all holy-daies or his Spirit in his Ministers Exod 20 Levit 23. Ier. 16.23 Levit â—9 3 Gen. 1 2 2. Gen â— 1 Math. 5. Vâ—â—â—â— Câ—â— Lâ—â—â—â— Conrad â—â— Iâ—aÌ„ Hier ab Oleast Ly. aâ—n glo Aben. Ezra piro Prophetes Apostles and Churches as it appeareth wheresoever
the studies of these 50. faith fully imploied so that they would not imitate the children of Ephraim who as it is said in the Psalme being armed and shooting with the bow turned themselues backe in the day of battell Psal 78. would rather helpe preaching then hinder it increase it then diminish it multiply it rather then substract any thing from it The master that sturreth at the healme the Pilottes that by their cards sea-markes discover the danger of shelues sands and rocks hinder nothing either the sailers or marriners The scouts and tower-watchmen saue both Captaine and souldiour from many a danger The kay-keepers of the little houses the coverwel-heads and spring-cleansers so that they keepe them free from poison corruption are the causes why the streames of water that issue from the founteines runne more purely and why the rammes sheepe of Gods pasture may drinke of the liuing waters more delightâ—omely and safely So in mine opinion if this or any other course of this quality be in these daies put in practise in the church by them that are the great overseers therof propheciing or preaching Prophets and preachers wil bee more multiplied the Adversary better aunswered the glorie of God more advaunced Eight and thirty thousand 1 Chr 13. v 3. 1. Chr. 8 3 2. Sanâ— 7. 1 Kingâ—â— â—4 â—5 Caâ—tie 3. v. 7 8. Lastly to aunswere al in one word there were in Israel in the raign of David nuÌ„bred aboue 30000. Levits persoÌ„s ecclesiastical Priests musicions singers and in the time of Solomon his son I thinke that they were augmented since King Davids time was a time of bloode but Salomons raigne flourished with peace Yet the garding of the bed of Salomon figuring the Arke the testimony as it is expounded by the Chaldee Thargum Lyra his coÌ„meÌ„taries by coÌ„sequeÌ„t therof a type of the church in the new Testament by three-score armed meÌ„ of the valiant of Israel Calde targum Lira com meÌ„ experte in warre of which every one had his sword vpoÌ„ his thigh for the feare of the night Was no impedimeÌ„t to the Priests Levits musitiaÌ„s singers to thousaÌ„ds of such as served in the ministery of the Tabernacle taught Gods law to the people either in the TeÌ„ple at IerusaleÌ„ or in the seueral Sinagogs in the laÌ„d of Israel This seruing to coÌ„clude I boldly may averre as one that of the Lord hath obtained mercy that 50. armed in the studies of Divinity furnished with skil of touÌ„gs laboriously exercised in the scripturs studiously coÌ„versaÌ„t in the fathers wel acquaiÌ„ted with the history of times practised in ready writing will be no more hinderaÌ„ce of the thousands of preachers of this land following such a course as I haue mencioned then the 60. armed men that garded warded the bed of Salomon for the terrors of the night were a scandal or a clowd either to make Israel to fal or to ecclipse the light of the blessed countenance of the Lord of hosts that shined more bright then the light of the sun vpon the congregations of Israel Eccle. 2. God grant that my words may be goads vnto al the godly and good subiects of this Realme for his Sonnes sake to whom with the Holy Ghost be al honor glory and praise world without end Amen T. H. REVERENDO IN CHRISTO PAtri RICHARDO BANCROFTO Episcopo Londinensi IAcobus Hussaeus Artium Magister Academiae nostra a libeâ—lis Reverende in Christo Paeter literaituas ad me dedit 13. Calend. Octob. perscriptas â—igillo tuo obsignatâ—â— Ex his intellexite pro tuo sancto ergeme amore a mâ— poâ—re vâ— 19. Cal. 17. Novem. Decem quae proximè accedent in suggesto Paulino Londini concionem sacram habea Quo die per singular huius regni Ecclesias anniversariae deprecationes preces postulationes gratiarum actiones fierâ— solent pro salute in columitate serenissimae nostrae Reginae quaÌ„ eodem die quadragesimo primo antè anno Deus Opt. Max. pro sua infinita erga Angliam nostram misericordia ad imperiale huius regni Diadema foeliciter extulit Huic tuae postulationi libenter acquiesco fretus Dei auxilio quo mihi propitio tempore in literis constâ— tuto statuo LondinuÌ„ adventare ne desim officio quod tua incredibilis erga me benevoleÌ„tia mihi imposuerit Et licet plus oneris in me susceperim concessione hac quà m ferre me posse intelligo hoc concionis genus adeò sacrum adeò solenne aliquibus ex his qui patres sunt Ecclesiae nostrae meliùs conveniret quorum oratio robusta est ad persuadendum propter authoritatem suavis ad permulcendum hominum animos propter eruditionem valida ad perfringendos impiorum conâ—tus propter gravitatem magis apta ad Demonstratiâ—uÌ„ dicendi genus propter summam eloquentiam potens ad divinas laudes praedicandas propter summam in sacris literis cognitionem assiduaâ— in concionando experientiam rara spiritus sancti dona Cum tua tamen dignitas hoc dicendi officium fidei meae commiserit â—t divina mihi bonit as affulgeat ei deesse nolo mihi conscius turpe admodum esse Professore in Thelogiae Regio Academico prorsus indignum tale officium aut propter ignaviam negligere vel propter animi infirmitatem praetermitters Faxit Deus vt labor meus in hoc dicendi genere tua satisfaciat expectationi serviat adificationi Ecclesia Dei Opt. Max. gloriae Etiam atque etiam vale Oxoniae è Collegio Exon. Calend Octob. 1599. Dignitati tuae in Christo devinctissimus THOMAS HOLLAND sacrae Theogiae Professor Regius FAVLTES ESCAPED AND certaine observations B 1 a Two Benefactors to Oxford lefte out viz HVMPH Duke of Glocester and R. LICHFIELD Arch-deacon of Middlesex B 3. a haÌ„meâ—â—d for broken B 4 a into Ireland for in Ireland L 3. a that watered for which watered ibid were only fructifying for that they were c. D 4 a. came proue him to proue him ibid in hart in her hart E 1 b. as where E 3 b. not further not intending further b in that sort that in that sort as the c. O. 2. a. where the day of the Coronation is laid downe the 17. of November vid e 43. yeare 41. l. 2. b. the 17. of September the. 7 L. 2 b Ismolaus Iohannes Molanus L. 4 a. After this thing for after lothing M. 1 a. The Collyridians this word is vsed by Epiphanius in al the Greeke coppies that I haue seene the greeke worde is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it signifieth Panis Subcinericius a cake baked vnder the ashes of this looke Antoni-Nebris cap 13 L 1 bquing P 1. b. Since the greatest strongest nation now known in the world this day For since the greatest nation knowne in the world this daie among the Heathen Other faultes escaped by over-much hastening both to and in the Printing I desire
thee gentle Reader to amend with thy pen as thou seest cause Math. 12.42 The Queene of the South shall rise in iudgement with this generation and shall condemne it for shee came from the vtmost partes of the earth to heare the wisedome of Salomon and beholde a greater then Salomon is heere THIS sentence Right Reverend Honourable and in our Lord beloved which I haue now read vnto you is a part of an answere which our Saviour maketh to the blasphemous Pharises and incredolous Scribes blasphemous because they ascribed the workes of the holy Ghost to Beelzebuâ— Mat. 12.24 Athanas in euangel quicunq dix Ioh. 15.24 the prince of the devils incredulous because they woulde not beleeue the woâ—kes done amongst them by our Saviour such workes as none other man ever did if they be considered either in number or in nature but thirsted ever with an vnsatiable appetite to see more and more miracles not to be edified in holy faith but to satisfie their curious humor and vnperswasible mindes in some sort resembling the senselesse and seely Idiots of this world whom God in the iustice of his iudgement hath deprived of reason in this life Who oftentimes seeke to finde the day after the sun hath displaied his orient beames in the morning who in the Ocean Sea seeke waters and in the shore sands nay in far worse condition then these are For these seely ones erre through simplicity the other through impiety The one through want of discretion the other through want of grace The one would doe better if they had knowledge the other wilfully will exâ—inguish the eie of knowledge which shineth in their hearts The ones sin is begotten through ignorance the others sinne is hatched by peevish curiosity wilful malice insolent presumption Against men of this condition which like deafe adders Psa 58.4.5 as it is Psal 58.4.5 stop their eares at the voice of the charmer charme hee never so wisely Against such men I say our Saviour thundereth out these threates against such men as haue eies to see and will not see which haue eares to heare and will not heare which haue made their hearts as fat as brawne because they will not vnderstand And to provoke these people to a zeale or to shew the greatnesse and greevousnesse of their punishment and of the iudgements of God hanging over their heads our Saviour instanceth first in the men of Ninive Mat. 12.41 affirming that the men of Ninive shall rise in iudgement with this generations and condemne it for they repented at the preaching of Ioâ—as and behold a greater then Ionas is heere next our Saviour instanceth in the example of the Queene of the south saying The Queene of the south shall rise in iudgement with this generation and shall condemne it for shee came from the vtmost partes of the earth to beare the wisedome of Salomon and behold a greater then Salomon is heere Other verses set aside this part shall now only be handled God willing as farre forth as the spirit of God shall assist me the time limited to me not prevent me your patience beare with me and vouchsafe to heare me In this sentence wherein our Saviour reproveth the infidelity of the Iewes and prophecieth of their iudgement to come by the way of comparison is comprised an example taken out of the old testament demonstrating thereby 1. Cor. 10.11 Rom. 15.4 that the stones of the old testament doe serue for the instruction of the church and that all things that are written are written for our learning and that one iote Mat. 5.18 or one title of Gods word is not idle But that I may more orderly apply my selfe to the time and your edification I will binde my selfe in this discourse to these partes which braunch themselues naturally out of my text And because this sentence is a briefe recapitulation of an history of the old testament to the two generall parts I purpose by Gods grace to annexe the figure which thiâ— history of the old testament shadoweth in the new The application either shall follow in the conclusion or as I shal be occasioned by the severall parts issuing out of the generall bee fitted for the time and place if God permit Christ assisting me who after his ascension into heaven as Saint Paul hath taught gaue giftes vnto men who gaue some to be Apostles Eph. 4.8.11 12 13 and some Prophets and some Evangelists and some Pastors and teachers for the gathering togither of the Saints for the worke of the ministery and for the edification of the body of Christ c. till wee all meete togither in the vnity of faith and knowledge of the Sonne of God vnto a pâ—rfect man and vnto the measure of the age of the fulnesse of Christ The two general partes before specified containe these two heads and braunch themselues into these two armes first here is by our Saviour an instance giveÌ„ in an honorable person a prince which is as an ancient Poet hath said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The liuely image of God Menand Secondly there is in this sentence also comprised by our Saviour her action wherevnto is annexed a comparison betweene our Saviour and Salomon Of each of these in order by Gods assistance The person heere Pars 1. Luc. 11.31 1. King 10.1 2 Chron. 9.1 of whom the examples is inferred is a Queene of the place termed the Queene of the South 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Queene of the South Luc. 11 3â— In the 1. King 10.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 2. Paralip 9.1 Malcat Sheba and so in the Thargum of Ionathan 1. King 10. The Queene of the South the Queene of Sheba bâ— 1. King 10.1 Psa 72.10 Gen. 10.7 Gen. 25.3 There is both Shebah and Sebah and Sebah Psal 72.10 the kings of Shebah and Seba shall bring giftes Seba was one of the sonnes of Câ—sh Gen. 10.7 Sheba was one of the sonnes of lokshan whom Abraham begat by Keturah Gen. 25.3 lâ—kshan begat Sheba Dedan The one is written with Sâ—hâ—n in the Hebrew The other with Samech but all one they bee in Greeke Yet Seba and Sheba are two divers countries The one in Arabia foelix the other in Aethiopia The one inhabited by the sonnes of Cush and taking name of them the other of the sonnes of Abraham and taking name of them The one East from Ierusalem the other South from IerusaleÌ„ Yet the names haue beene both confounded as I gather by many writers But more of this to be said when wee come to discourse of the countrey of this Queene In the 60. chap. of Isay 6. we read Isai 60.6 All they of Sheba shall come they shall bring golde and incense and shewe foorth the praises of the Lord. 43.3 Bibl. Graec. Romae In the 43.3 of the same prophet it is Seba but in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other in Greeke of the 60.
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 â—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 â—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 â—he places before specified as it appeareth by our CoÌ„munioÌ„ book yet this nothing impeacheth the lawfulnes of the sacred celebrity yearly performed the 17. of NoveÌ„ber 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 reasoÌ„ 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 coÌ„sidered 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 couÌ„tries provinces of which kind these may be instanced in Aliqui ieiunant Sahbato alij non Alij quotidiè coÌ„municant corpori sanguim Dominico alij certis diebus accipeunt alibi Sabbato tantuÌ„ Dominico alibi tantuÌ„ Dominico TotuÌ„ hoc genus reruÌ„ liberas habet observationes nec disciplina vlla est in hic melior Christiano quaÌ„ vt eo modo agat quo agere viderit EcclesiaÌ„ ad quaÌ„cunque forte devenerit Some fast on Sattursday some fast not on Satursday Some receiue the CoÌ„munion 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 shâ—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 TitlemaÌ„ 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 Pâ—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 potâ—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 doâ—et Timotheum scribens 1 Tim. 2.1 â— Primum
Sanct 1. Ser. 20. SecoÌ„dly S. Austine de Sanctis affirmeth Post illum sacrosanctum Domini Natalis diem nullius hominum Nativitate legimus celebrarâ— nisi solius beati Iohannis Baptistae In alijs sanctis electis Dei novimus illum diem coli quo illos post consummationem laborum devictum triumphatumque mundum in perpetuas aeterniâ—atei praesens haec vita parturit In aliâ—s consummata vltimi dieâ— merita celebrantur 〈◊〉 hoc etiam prima dies ipsa etiam hominis â—â—tia consecrantuâ— pro hac absque dâ—bio causa quta per hunc Dominus adventum suum ne subitò homines â—â—sperati mâ—on agâ—â—scerent voluâ—t esse testatum Iohannes autem figura fuit vereuis I estamenti in se foâ—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 â—esse afâ—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 coÌ„secrated or hallowed questioÌ„lesse 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 hodiâ— celebramus Aug de SaÌ„ctus 21. Se. quod nulli vnquam Sanctorum legimus fursse concessum Solius enim Domini beati Iohannis dies nativitatis in vniverso mundo celebratur colitur we celebrate deaâ—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 Bâ—ronius Ser. 8 Besides Cardinall Baronius confesseth that the French Church in the time of Carolus Magnus and Lodovicus Pâ—us knew not of it Conâ—l Mogua Cano 55 as it appeareth in CoÌ„cilio Moguntiâ—o celebrated about the eight hundred and thirteenth yeare after Christ Vsvardus Maâ—yro Iâ—hannes Mâ—tuâ—us Sigebe tuâ— Iemblace de vâ—â—â— hist Ca. 85. as it appeareth by the 35. Canon of that councell wherein no mention at all is made of â—he Feast of the Nativity of the B. Virgine In this also obserue that in Vsuardus Martyrologe this festivity is foisted in enâ— by Iohannes Mâ—aâ—us who hath caused this Martyrolâ—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 hâ—ly scripture Durâ—nd lib 7 Rational di in offiâ—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 writteÌ„ of the birth of the Nativity of the B. Vâ—â—gâ—ne is forbidden to be read in the church Annotat in Vsuardum apud IohaÌ„nem Molansi 8. Sept. Breviar secundum VsuÌ„ 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 â—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 heaveÌ„ 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 coÌ„maÌ„ded that fâ—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 CanoÌ„s 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 luâ—en dedit seculo ipsa conteret eaput tuuÌ„ And these Ave regina caloruÌ„ 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 CuÌ„ iucunditate nativitateÌ„ B. Mâ—riae celebremus Vt ipse pro nobis interceant ad dominuÌ„ nostriâ— Câ—â—u IesuÌ„ 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. coÌ„tr Tom. 1. Tantus est in libris moribus hae reticotum Sanctorum omniuÌ„ coÌ„temptus taÌ„quam horribitesque in omnes coelitos blasphemiae vt ego hiâ—c potâ—ssimùm vehemeÌ„ter admiâ—â—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
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 theâ—â— 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 pleÌ„teously vpoÌ„ 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 Witenâ— c. omitting all superstitious impious practizes coÌ„cerning 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 theÌ„ 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 bonâ— By all convenient signes Rupertus Abbas efferri in praeseÌ„tibono 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 ruÌ„g 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 zatiâ—ns and celebrities haue noe better grounde then those games and pastimes exhibited by the Heathen to Iupiter Iupiter Mars Hercules Oâ—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 condeÌ„ned so that extravagantly it doth not rang out of those bouÌ„ds 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 froÌ„ 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 Meâ—g In â—eregrinatione Hierosolymiâ—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 dispâ—rts well vsed their own Canonists cannot â—â—tly dissalow sinâ— their Carnivalles yeare by yeare and in their late Iubileeâ— 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 argumeÌ„t 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 â—nging of Bells Bone-fires Triumphes c. I demâ—nd nâ—w what coherence there is betweene these actions â—eâ—ore nominated and those that are mentioned in the 14. of the
the festivals of the old testament are specified or any effectuall insinuation of theÌ„ 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 RemeÌ„ber 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 oneâ—y ordaineth festivities and holy-daies God the 7. day rested froÌ„ bâ—â—â—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 â—â— 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 operuÌ„ 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 vpoÌ„ sure testimony of the holie Ghost for many governours and teachers of the church theÌ„ liued as the Prophets Esdras Hester Stapletons arg hereby confuted in his prin doct lib 12. con 7. c. 4. Ianus Numa PoÌ„p 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 ScripturaÌ„ Hollydaies are Daies 1 Dedicated to Gods service and glory 2 Figuring the state of the new testament the state of future rest 3 Intermittâ—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 froÌ„ all people not comprehended in Gods covenant by their observation Numeriâ—o Genes 1. Let theÌ„ bee for signes â—easons and daies and yeares Videâ—un Annot. in B. b. Trem. Cap 1. Gen Austine against Seneca de civit Dei Mans labor without Gods blessing nothing availeth Seneca austere Stoâ—cal humor Vide Luâ—h in 2. Genes Sabbat Leâ— scripta in â—â—de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustine Martyr Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Vin Lyren con Haer catholicum est quod vbique quod seÌ„per quod ab omnibus credituÌ„ 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 aboâ—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 observatioÌ„ 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 Sabaâ—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 froÌ„ 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 commoÌ„ly 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 observatioÌ„ 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