Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	ceremony_n	church_n	rite_n	3,560	5	9.9325	5	false

Text snippets containing the quad

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

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

Gods word neither of any constitution of the Primitiue church neither established by any decree of the Catholicke church 8. or 9. hundred yeeres after our Saviour Christ his blessed Incarnation But some will heere obiect that in this discourse I imitate my forefathers of one pretēded reformation and tread in their steppes whoe longe agoe haue proclaimed open warre against Gods saintes especially against the Blessed Virgine the mother of God whome from the time of the conception and birth of our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. all generation shal call blessed Vnto whome I make this answere God forbid that I or any one that cal vpon the name of God their God ours should speake dishonourably of the least member of Gods house much lesse of thē that walke with the lambe vpon mount Sion whose teares God hath wiped awaye vvho rest from their labours vvho raigne vvith Christ Ap● Si●a● 〈◊〉 Har lib To. 2. he 68 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 4. Hom Ilia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iud. 11. by whome the Lord hath gotten great glory who as Epiphanius saith are Sanctum honore quies ipsorum ingloria profectio ipsorum tunc in perfectione sor●s ipsorum in beatitudine in mansionibus sanctis tripudium cum Angelis diaeta in caelo conversatio tra●vines scripturis gloria in honore incomparabili ac perpetuo bravia in Christo Iesu Domino nostro per quem et cum quo gloria Patri cum sancto spiritu in saecula saeculorum Amen Saintes in honor vvhose rest is in glory vvhose departure berchence is in perfection vvhose portion is in perpetuall blisse in holy mansions their ioy with the Angels their diet in heaven their conversation in the divine scriptures their glory and honor incomparable and everlasting their crowne in Christ Iesus our Lord by whome and with whome be all praise to the Father vvith the holy Ghost now and for ever Amen Neither let any bee seduced with any such sinister persuasion that any one that professeth sincere religion hath any misconceipt or will vse any dispitefull or contumelious speeches against the mother of God to whome the Angell Gabriell saide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haile thou that artfreely beloued the lord be with the In the Epithet of whose name the glorie of her vertues shineth as Epiphanius hath demonstrated in the places marginally noted yet heerein vvee must ever obserue this caveat in all speech wherein vvee mention her honour that none of these attributes titles and dignities whereby shee is remembred be not waies derogatory to Gods glory or raungingly waver out of the limittes that Gods holy word hath prescribed vnto vs to bound our selues in which thing the same Epiphanius also hath in holy descretion in the places before specified very sincerely delivered vnto vs The nature of man hardly stayeth himselfe in one place and is ever indangered by his owne sl●pperinesse or lubricity sometimes it bowes to much on the right hand sometimes it bendes to much on the left hand it rūnes sometimes one point to much vpon Sylla by and by it crosseth a contrarie course vppon the gulfe Charybdis not able to keepe his current 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besides both fire and water as the Poet hath saide which thing how true it is this present argument manifestly desciphereth some sortes of people lend eare to much to the Andicomarians some listen to much to the Collyridians some speake despitefully of the B. Virgine and that is impiety some make her a God by deifying her and that is a madd fury This humor invegled certeine women in Arabia to offer sacrifice to the B. Virgine blasphemously In which service was fulfilled that of the Apostle In the later times some shall depart from the faith and shal giue heede to spirites of errour and doctrine of devils Erunt enim t●quit mortuis euitum divinum prestantes quemadmodum etiam in Israell coluerunt For there shal be saith he such as veelae the divine worshippe to the deade as there were also in Israell This spectacle one may palpably find in them of Sichem that haue in like sorte honoured the daughter of Iephthe vvhich vvas once offered to God in sacrifice by her fathers vowe And in Thermutis the daughter of the king of Aegypt who was foster-mother vnto Moses Concerning all actions of like quallity I conclude in this sorte with the same Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not meete to honor saints beyond that which is meete but rather to honor their master and maker The body of Mary the B. Virgine was holy but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shee was a Virgin to be honored yet not a God to be adored but she adored him which was borne of her flesh which also descended from heaven out of the bosome of his Father let Mary the blessed Virgin be honored the father the sonne the holy ghost onely be adored For if God will not haue Angels adored much lesse the B. Virgin which was begotten by Ioachim conceiued by Anna which was giuen to her parents praiers according to promise yet was she noe othervvise borne then as naturally man is borne of the seede of man conceiued in the wombe of her mother There remaineth yet of this argument the discoursing of the Minor which I beseech you in like manner giue me leaue to vnfold vnto you In the Ecclesiasticall service perfourmed in the church of England the 7. of September and the 17. of November at these times some rites are vsed dishonourable to GOD and to the office of the B. Virgin the mother of God I demaund the adversaries conviction herein The evidence herein saith the Accuser I demonstrate in this manner To the greate contempte of the B. Virgin you make the 7. of September an holiday which is the Even of the B Virgines Nativity This 7. you solemnize most devoutly this day you significantly note in your Calender with red letters but the day of the Nativity of the B. Virgine you expresse onely in blacke Characters c. The first part of the Accusation implieth thus much omitting that which is spoken of the noting of the 7. of September the day of Queene Elizabeths Nativity with red lines referring you to mine answere herein in the argument of the second generall head England nowe-adaies celebrateth with greater devotion the 7. of Septēber their Queene Elizabeths birth-day being the Even of the Nativity of the B. Virgine then the feast of her Nativity namely the B. Virgine First I deny that the church of England celebrateth the 7. of September as an holie day let the adversary proue this by practise or president Canonicall or decree Episcopall or Archiepiscopall of the presēt church of England let me beare the shame of it I answere to this with the Orator pro Muraena Cicer. pro Mur. Haec sivera essent sunt severi Accusatoris sin