scandalous and merite abolishing But the solemnization celebrity now yeerely vsed in the church of England the 17. of November cannot be warranted in such sort as it is required in the premises of the Maior Ergo The solemnization and celebrities now yeerelie vsed in the church and common-wealth of Englande the 17. of November are meere vnlawfull scandalous merite abolishing All church-service wherein all glory and honor is not giuen to God alone wherein the office of the B. Virgin the mother of God is neglected brought into contempt or wilfully omitted is meere scandalous impious and intollerable But the Ecclesiastical service some daies vsed at these seasons in the church of England is of this nature and qualitie Ergo the Ecclesiastical seruice some daies vsed at these seasons in the church of England is meere scandalous impious and intollerable That church service which worketh among Christian people any neglect contempt or forgetfulnes of any one Sainte canonized by the church according to that order which the Romane Consistorie hath prescribed is not alowable But the solemnization of Q. Elizabeths holy day worketh among Christian people neglect c. of a Sainte canonized namely of Sr. Hugh sometime Bishop of Lincolne Ergo the solemnization of Q. Elizabeths holy day is not alowable That church service and those exercises and disports that are materially foolish meere parasiticall and spâ—ced with flattery which reduce men backe againe to the fearfull abomination of heathenish Idolatrie longe since cast downe and consounded and hisâ—ed 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 exercises now yerely vsed in Englande are of the nature specified in the Maior Ergo the church-services and exercises now yeerely vsed in England the 17. of November are not to bee tolerated in any Christian common-wealth The obiections that appertaine to the second generall head Wheras they presuppose we wil deny it that the church of Englande prescribeth that day to be obserued as an holy day they labour to proue by these cavils ensuing that our denial herein is meerly vnture and contradicteth our own decrees prescriptions and approbations Those daies vnto which we giue all the signes of holie daies or the maior part must needes be obserued for holy daies by vs according to that Maxime of the Logicians The denomination followeth the whole or the Maior part But the daies of Queene Elizabeths Coronation Nativity haue all the signes of holy daies Ergo the daies of Q. Elizabeths Coronation Nativity are observed for holy daies by vs. 2 Those daies must needs be reputed holy daies by vs which we obserue with greater devotioÌ„ more religiously theÌ„ the chiefe holy daies of the whole year But we obserue the daies of the Queenes Coronation and Nativity with greater devotion more religiously then the chiefe holy daies namely then Christs Nativity and then the day of his Ascension Ergo the daies of the Queenes Nativity Coronation must needs be reputed as holy daies by vs. The summe substaÌ„ce of al their obiectioÌ„s that I haue seene or heard are concluded in forme dialectical in these premises it remaineth now that I should examine them answer theÌ„ refel theÌ„ as far forth as God shal enable me which thing I wil indevour to performe by Gods grace by trying theÌ„ vpon approued touchstones by waying theÌ„ in indifferent ballances by bringing them vnto the light which discovereth proveth al Ioh. 3.20 wherein I will labour by the fire of Gods word to sever gold from brasse stubble hay froÌ„ pretious stones wil do my best by the testimony of ancient approoued learning to deale herein like as the Eagle who willingly nourisheth such yoÌ„g ones acknowledgeth theÌ„ to be her own which caÌ„ look on the Globe of the Sun without winking or any impeaching of the christaline humor of the eie excluding the other out of his nest as haggards bastards and misbegotten By the premises the readers may easily perceiue vpon what tearmes our accusers stand in this debate vpon what complots their accusations haue beene contrived vvith what cunning bitternesse and disdaine their discourses heerein haue beene compiled Novv it remaineth Gentle Reader that thou shouldest vvith as greate equitie and indifferency listen to the answers ensuing and to the sincere Apology by which the sclaunder of these accusations shall easily by the grace of God bee confuted Plut. vite Alex. hoping that thou haste reserued with Alexander the other care for the defendant I briefly enter to the matter proposing that senteÌ„ce of K. Salomon to my selfe to follow Prov. 15. desirous to performe al things with good aduâ—ce meditatioÌ„ Cor iustâ— meditatur quod respondeat especially because I haue vndertaken heerein to defend the credite of our Ecclesiasticall government and the honour of this flourishing mighty kingdome concerning this action Intentio The solemnities and celebrities performed the 17. of November in the State coÌ„mon-wealth of England c. are things meere vnlawfull scandalous evill not to bee tolerated pernitious iniurious to Gods glory and to his Saints foolish meere parasiticall and such as open a windowe to reduce into the worlde againe heathenish abomination I require a reason of this Minor It is evident that this celebrity is of this nature say oâ—r accusers First because this office of the church of England hath no warrant out of Gods word wherevpon the Protestants in all their disputations and writings doe accustomedly relye and entirely make their demurre vppon as their soules sole anchor either expressiuely or by the way of necessary illation and good consequence c. besides that it cannot bee maintained by any souÌ„d Canon of the Catholique church neyther by any testimony approued of any of the holy Fathers neither by any good practise of any Christian common-wealth I beseech thee godly and indifferent Reader patiently to examine each member of this accusation beginning with the first heade alleadged in the Maior the other partes of the premises by Gods grace shall either in the sequele of the first generall heade or in the parts of the second generall head be faithfully examined opened discussed and debated Ansvvere This accusation is forged of meere vntruths and hath no good ground but is built vpon the sands and with the least puffe of wind and blast of weather is immediatly coÌ„founded True it is these words are not registred in scripture by so many titles and sillables Math. 7. The church of England shal obserue the 17. of November such a celebrity such a forme of service in such manner as the Lord prescribeâ—h the feastes of the olde Testament Memento vt diem Sabbati sanctifices Remember thou keepe holy the sabboth day Ex. 20. Leâ— 23. The feasts of the Lord which you shall call holy assemblies even these are my feasts c. yet this is true also
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 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
practises that may savour of curiosity much lesse of sedition rebellion or treason Now since this honorable Queene in king Salomons court especially noteth these fower thinges and the second and third are of most wise men diligently marked and noted the fourth in this age if not of many meere politicians yet of alwise godly learned are mervailously observed and since that no regiment can be truly blessed where the sacrifice of the house of God is neglected it behoveth all princes with speciall regard to tender all things which appertaine to Gods glory and his service For on this string dependeth the principal point of Christian government and the office of great governours herein consisteth as it appeareth Deut. 17.18.19 Deut. 17.18.19 And when the king shall sit vpoÌ„ the throne of his kingdome then shall he write him this law repeated in a booke by the Priests of the Levites and it shall be with him and he shall reade therein all daies of his life that hee may learne to feare the Lord his God and to keepe all the words of this law and these ordinances to doe them And because of that coÌ„mandement which is giuen in the second Psalme to all kings and princes in these wordes Bee wise now therefore yee kings Psal 2.10.11.12 bee learned yee iudges of the earth serue the Lorde in feare and reioice in trembling Kisse the sonne least hee be angry and yee perish in the way when his wrath shall suddenly burne blessed are al that trust in him This which may be illustrated also not vnfitly by that place of Saint Augustine lib. 2. Aug coÌ„rta liter Petil. li. 2. cap. 92. contraliter as Petiliani cap. 92. Christian princes haue a double office imposed from God vpon them whereof the one they be bound as Christian men to perfourme the other to perfourme as they bee Christian princes Reges cuÌ„ in errore sunt c. Kings princes wheÌ„ they are in errour make lawes for defence of their errour against the truth likewise when they are in the truth they establish decrees for the maintenance of truth against errour so that both good men are tryed by evill lawes evill men amended by good ordinances King Nabuc hodono sor whilest he was misled by his wisemeÌ„ made a cruell lawe that his image should be worshipped he againe being led into the right way made a good lawe that the true God should not be blasphemed For in this doe kings perfourme that service vnto God which is giuen them in charge from aboue as far forth as they are kinges if in their kingdomes they establish that which is good suppresse that which is evill not onely in matters perteining vnto ciuill society but also in causes of religion Aug. Crescon graâ— lib. 3. cap. 2. This speake to signifie these two caueats the one for that there are in these daies I feare mee a number crept into Christian prâ—nces courts priuy espials prying into all matters with cattes yea with Lynceus his eies of whom the Lyricall Poet thus spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For hee had a sharper eie then any man on earth besides vvhosoever Men that are like spiders sucking poison men which like toades thâ—rst after venim like envies brattes feede vpoÌ„ adders foode firebrands of â—edition simple in shew devillish in action men lovers of lies and falshood which construe good actions ill Iob. 1.10 Iude. as the devil accused Iob which condemne things vnknowne like those beastes thâ—t Saint Iude in his epistle liuely describeth which speaketh of them that are in authority like cursing Shimei and like them that Saint Peter speaketh of 2. Pet. 2.10.11.12 2. Pet. 2.10 11.12 which walke after the flesh in the lust of vncleanesse and despise the governement which are presumptuous and stand in their owne conceipt and feare not to speake evill of them that are in dignity Whereas the angels which are greater both in power might giue not railing iudgement against them before the Lord but these as brute beasts led with sensuality and made to be taken and destroied speake evill of those things Vergestan in Theatro crudelitat baereuc excuso antverp Catholicus quidam in vbe Dubâ—i correptus pelli vrsinâ— inâ—uti abâ—nfestiffimis Angâ—e molossis laceratur Zach. 3. Psal 52.2.3.4.5.6 which they know not shal perish through their own corruption c. Into which crew and catalogue the authors of Calvino-â—urâ—ismus the reporters of many assertions of horrible lies inserted to Stapletons promptuarium morale the pictures of Vergestanuâ— his tables many pamphleters of the like stamp are to be ascribed Al which may be answered rather in that sort that the angel of the Lord answereth the deuil in the 3. of the Prophet Zachary the Lord rebuke thee Satan yea the Lorde that hath chosen IerusaleÌ„ reproue thee Or with the Psal 52.2.3.4.5.6 Thy tongue imagineth mischiefe and is like a sharpe rasor that cutteth deceitfully Thou doest loue evill more then good and lies more then to speake the truth Thou lovest alwords that may destroy O deceitfull tongue So shal God destroy thee for ever â—e shall take thee plucke thee out of thy tabernacle and roote thee out of the lande of the loving The righteous also shall see it and feare and shall laugh him Wherein the prophet David doth liuely discover the actions and punishmentes of such serpents as delight to spit out against the innocent such poison The second caueat wherfore I note so seriously that gouernours euery one in their places should haue great care faithfully to dispose all ciuile actions committed to their regiment and principally to bend their studies to maintain Gods seruice and holy sacrifice is because mens eies are not onely fixed over their kingdoms to looke what is doon there but because the eies of God do continually watch over all regences euen the seauen eies of the Lamb Apocal. 5. Psal 82.1 which do behold all things and for that which the prophet sayeth God standeth in the assembly of Gods hee iudgeth among Gods Hesiodus an heathen poet persuaded the rulers of his time to doe iustice because as he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 250. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omitting Hesiod them that onely by the light of nature discourse of this argument I end this part with this exhortation Yee rulers of the earth bee learned deo iustice kisse the son least hee be angry c. With diligent eie regard Gods seruice and sacrifice let my counsell heerein be acceptable vnto you For there is a great watch-maÌ„ over all kingdoms yea such a watch-man as the Prophet Daniel describeth chap. 4. verse 10. which if the mightie tree Dan. 4.10 vnder which the beasts of the feeld haue their shadow in whose bowghes the fowles of
heauen dwell vnder whom all flesh is sed if I say this tree bring not foorth good fruit answerable to his place neglect the sacrifice of Godâ— tabernacle this watch man I say which the holy prophet saw that Holy one which came downe from heauen Dan. 4.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chaldaicè vide Theodoret in Dan. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 schol graec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliud schol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annot. bib graec Rom. excus Pererius a Iesuit hath writteÌ„ imperfectly of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pintus hath spokeÌ„ more to purpose vpon that place yet not perfectly will cry a lowd Hâ—w downe the tree and breake of his branches shake of his leaues scatter his fruit that the beasts may flee from vnder it and the fowles from his braunches I should heere enter into the descriptioÌ„ of that sacred coÌ„fession which this holy Queene maketh to God glorifying him that for his names sake and for Israel his peoples sake had set on the throne of Israel such a king as Salomon was had blessed him with so great a measure of his spirit and made him king to doo equitie and righteousnes But this part cannot now be polished or amplifyed by my discourse least I be over tedious to you partly for that some things of this discourse may not vnfittly be vsed in the application The last part These things sufficiently discoursed vpon the last part of my text offereth itselfe to mine handling which is the action of this honorable person in another world in the life to come and in the day of the generall resurrection Her action honour in the life to come is demonstrated in these woords or testimony of our Sauiour The Queene of the Sâ—wth shall rise in iudgment with this generation and shall coÌ„deÌ„ne it This great person was by sexe as you haue heard a woman by vocation a Queene in wealth abundant in knowledge a rare Phaenix in trauail laborious in disputations learned in obseruation discreet in behauiour honorable and wise in traine magnificall in rewardinge Salomon heroicall in religion studious zealous and fervent Yet al these except the reward of her religioÌ„ haue at length an end her kingdoÌ„e shee was to leaue to her lawful successors the abundaÌ„ce of her riches to her trusty executors her knowledge experimeÌ„tal in ciuil actioÌ„s was in another world vnnecessary the beauty of her face and comlines of her body was to turne to ashes her magnifical traine could do her no more honour then to see her funeralls regally performed her body imbaulmed her bones intered onely by her princely vertues and rare knowledge shee obtained a glorious reporte in earth and by the integrity of her faith a crowne of glory in heauen In that shee was a Queene shee was to bee honoured in that shee was a learned Queene shee was to be admired at in that she regards to keepe the decorum of her person shee was to be coÌ„mended in that shee takes paines to trauel so long and so laborious a iourny shee is to be by al louers of vertue remembred in that shee is able to dispute in deepe questions of Diuinity with king Salomon shee is to be registred in the book of the iust in that shee obserueth things done in king Salomons court shee is to be chronicled in that shee rewardeth king Salomon so heroically with fames trumpet shee is to be celebrated in that shee glorifieth Gods name for king Salomons guifts it sheweth that with the malicious mothe rust of enuy her heart was not caÌ„kred in that shee was not onely learned but religiously learned shee was to be reuerenced lastly in that shee receiueth such a testimony of our Sauiour in the new testament shee was thereby in the booke of life canonized Yet to knite vp all in one honour riches peregrination ciuill and humane science discretion fame bewty body limme life haue an end and all worldly honour hath their catastrophe in conclusion and incurre necessarily in the end that sentence of Esay 40.6.7 which soundeth with a crie in all our eares All flesh is grasse all the grace therof is as the flower of the fielde VVherfore according to that of the prophet this masse of earth that we cary about vs in the ende must bee dissolued the beauty therof finally must fade the flower will fall and faile yea the outward pompe and shining of king SalomoÌ„ whoÌ„ this Queene came to consulte that was renouned over all the world and glittered so gorgeouslye aboue all the princes of the earth Math. 6.5 in the ende withered like to the grasse of the field which is to day and to morrow is cast into the ouen but the word of the Lorde indureth for ever This testimony that our saviour Christ attributeth to this faithfull Queene this testimony I affirme abideth for euer and sheweth that the glorious reward blessed foelicity aeternal happines of this renouned Queene in the kingdoÌ„e of God so far surpasseth al worldly honor knowledge delights Stilla muriae Tulli de Finibus as far as the OceaÌ„ exceedeth in greatnes stilâ—aÌ„ muriae A drop of brine as far as the light of the sun exceedeth the light of a rush candle shining through a small creuis as far as the Alpes or Olympus exceede a mole hill In divitijs Craesi teruncij accessio as far as the aboundance of Crassus and Craesus riches innumerable to vs exceed a quewe codrant or farthing in a beggers purse The world hath made great reckoning of AlexaÌ„der the great his foelicity Phillip of Macedons pollicy Hercules fortitude Iulius Caesars bounty Traians clemency Marcus Aurelius wisedome Antonius Pius care of the common wealth Aristotles learning Catoes seuerity Scipâ—oes continency Laelius amity Fabritius integrity and such like men indued with civill vertues Neither can I deny but these vertues were very beneficiall to the civill life of man in those times of darknes when that thicke fogge of ignoraunce like the 9. plague of Aegypt possessed the world Exod. 10 ver 21. Sap. 17. I say moreover that these actioÌ„s of the heathen and these civil vertues of outward works God rewarded in this life aboundantly as Saint Augustine de Câ—vit Dei hath sufficiently in these words demonstrated and by holy scripture proued Aug. de civit Dei ca. 15. 16. lib. 5. Qui privatas suas res prore communi c. The heathen who set light by their private commodities in regard of the publique weale and common treasure who bridled avarice and lived sincerely without breach of lawes or other outrage haue beene honoured almost in al nations haue brought other nations in subiection to their country and at this day are famous throughout the earth in all histories They received their reward here on earth because they did these good workes that they might be glorified amongest men Yet I must on the other side confesse and defend that merces
Sanctorum longe alta est c. The rewarde of the Saints is farre different Who in this life runne the race that is before them without fainting fixing the eies of their faith vpon the crowne of eternal life which is proposed vnto them to obtaine This crowne I may boldly say this holy Queene principally affected in regard of the testimony by the which of our Sauiour shee is in my text to her perpetual and euerlasting good honoured The Queene of the South shal rise in iudgement with this generation and shal condemne it In which words I obserue these principall pointes first her resurrection secondly the the iudiciall authority that God giueth her By the resurrection I vnderstand not the first resurrection which is from sinne Apoc. 1.20.5.6 but the generall resurrectioÌ„ of all flesh which in the day of iudgment shall be accoÌ„plished namely in the generall iudgment wherein the Lord himselfe shall desceÌ„d from heauen with a shoute Epist ad Thes Cap. 4. and with the voice of an Archangell and with the trumpet of God at what hower they that are in the graues shall heare his voice and at what hour they shall come forth that haue done good to euerlasting life Euang. Iohn 5. but they that haue done euill to everlastinge condemnation Then the glory of this Queene shall be seene when her body that was sowed in corruptioÌ„ shal rise in incorruption wheÌ„ her flesh that was sowne in dishonor shal rise in honour when her outward man that was sowne in weakenes shall be raised in power when her body naturall shall be raised a body spirituall Ad Cor. 1.15 Ep. ad Timoth. 2. cap. 4. in that day wherein the righteous iudge shall giue a crowne of righteteousnes vnto her to all them that loue his appearance The second and last thinge that I obserue this testimony of our Sauiour is that wherewith this Queene shall theÌ„ be honoured which is iudiciall power This Queene shall not onely rise but iudiciall Power shall be giuen vnto her which power is expressed in these words This Queene beinge risen or rather raised by Christ our Sauiour in the resurrection shall condemne this generation this obstinate rebellious people of the Iewes in whose harts incredulity is ingraued with an iron penne with the point of a Diamond Ierem. cap. 17. with the claw of an eagle which haue harts that cannot repeÌ„t know not the time of their visitatioÌ„ If it shal be here obiected that iudiciall power is only giveÌ„ to the sonne of God according to that answere of our Saviour the 5. of Iohns gospell v. 26. For as the father hath life in himselfe so likewise hath he giuen to the soâ—ne to haue life on himselfe And hath giuen him power also to execute iudgement v. 27. in that hee is the sonne of man v. 30. I can doe nothing of mine own selfe as I heare I iudge and my iudgemeÌ„t is iust because I seeke not mine own wil but the will of the father who hath sent me Ciuill in Iohn lib. 2. cap. 14. Whereby Saint Cirell hath perspicuously proued in his commentaries vpon the 5. of Iohn that by the argument of the act of exercising of iudgement Christ our sauiour is inuincibly demonstrated to bee of the same substaunce with the father in these words Psal 81. Psal 74. Cui orbem terraruÌ„ iudicare convenit nisi soli Deo c. To whom doth it appertaine to iudge the world but God alone whoÌ„ only the holy Scripture calleth vnto iudgement saying Arise O God and iudge the earth And againe because God is iudge he putteth downe one and lifâ—eth vp another He saith Iudgement is given him of his father not that he hath not this power of his owne nature but he sheweth that all things are in his divine power by wais of dispensation in regarde of his manhooode Yet this argument infringeth nothing this honour that our Saviour in this place attributeth to this Queene in the resurrection of the dead True it is that properly to speake only iudgement condemnation life death is giuen by the father to Iesus Christ in that sort as our Sauiour hath spoken chap. 5. Ioh. in the verses before cited and essentially it is due to none but only to that person which is God by nature And in this sense it is derogatory to the Godhead absolutely to affirme that any shall iudge or condemne but only such a person as is by essence God But in this sense it is not vnderstood heere wherefore I suppose that that distinction which the Schoole-men haue giuen though somewhat barbarbarously in worde yet pithily in sense may sufficiently satisfie this obiection and plainely expresse without al absurdity Aquin. Suppl 3. part Sum. Quaest 88. Art 1. in what sense our sauiour hath attributed in this place iudiciall authority to this Queene in the general resurrection If the word to iudge or condemne which is a parte of iudgement be taken principally and essentially it is peculiar to the three persons in the blessed Trinity the Famther the Sonne and the holy Ghost only because God is the only creator of maÌ„ iudgmeÌ„t is only in the power of God that canne search the inward man In this sense the Psalmist saith Psal 96.9 Vrsin exp Symb. God commeth to iudge the world to righteousnes and the people in his truth Iudicium erit trium personarum Divinitatis quoad consensum authoritatem All the three persons of the Godhead shall iudge in respect of their consent and authority Secondly Christ our Saviour shall iudge in humana naturâ God and man in mans nature because in that nature hee hath redeemed vs and for that the finall sentence in the last doome shall be pronounced by him only and according to this humane nature it is said that Christ shall iudge potestate ordinatâ delegatâ By a subordinate power and by way of Commission Thirdly the twelue Apostles of the Lambe shall iudge accessoriâ dignitate By accessory dignitie which then shal be given them according to that in the 19. of Saint Matthew v. 20. And Iesus said vnto theÌ„ verily I say vnto you that when the sonne of man shal sit in the throne of his maiesty yee which followed me in the regeneration shall sit also vpon twelue thrones and iudge the twelue tribes of Israel And for that they were eie witnesses of those eie miracles that Christ our Saviour wrought Act. 1.21.22 and because they faithfully preached vnto the Iewes and all the world his doctrine according to the rule whereby the whole world shal be iudged and for that in the excellency of glory giuen them by Christ our Saviour they shall ouershine others by diuersity of glory in the day of iudgement All the faithful shal iudge iudicij approbatione that is al the faithful shal subscribe to the iudgement of our Sauiour in the generall doome of all the world that
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
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 1â— 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 Heâ—ych lexicon Phavorin Lexicon Dâ—raâ—â—at divinâ—â—ffi lib. 1. cap 4. observerveth siâ—e kindes of bels 1 Squilla 2 CimbaluÌ„ 3. Nola. 4. Nolula 5. CaÌ„pana 6 Si 〈◊〉 Vide Hâ—piniaÌ„ de oâ—ig Cumâ—e 14 libri 〈◊〉 eine teÌ„ploâ—uâ— Iosep lib. 3. c. 11. Aâ—tâ—q Iudaâ— Ioh. Belâ—th de expli divin offiâ— ca 24. Sopâ— in Aâ—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 Hebâ—ew are named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 radically signifying contundi concuti percelli hereupon fitâ—y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is saide a percussione nomen habere In the Chaldee tongue it is nominated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—de Elâ—am levitem in Thiâ—be In Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet it should seeme by Hâ—y hâ—uâ— 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 â—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 Nelâ— Campaniae prâ—mum inventa significativa is left out Maiora vasa dicuntuâ— Campanae a CaÌ„paniae 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 Nolâ— a citty in the said country Another defineth theÌ„ in this order Campana instrumentum adâ—lsandum idoneum A bell is an instrumenâ— 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 Aâ—x attributeth is â—paâ—het to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The brâ—sâ—n-mouth Bâ—ll In S. Hieromes time it should secâ—re that they were also vsed whose words are these S Hieron ad Eustochium Vide Vine spe hiâ— 23. Tâ—ucâ— â—9 Phit Symp 4 Paulinus the inveÌ„ er of bels as some say as the epithet of the name of Nola inforceth Gilbertus Cognat l 4 Nariation historiam lupi Epis Aurel perterrâ— facion in hac arte exercitum Reg. Gall Cloth qui Aur obser Hug Caâ—d 10 c in NuÌ„ writing ad Eustochium quoâ—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 inventioÌ„ amongst Christians vnto which the silver truÌ„pets 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 thâ—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 folâ—oweth sincerely Tharg Ion 72 Interp the Septuaginte Interpreters coÌ„forâ—ing also in materiality in this forme of reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pelican mâ—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 dâ—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
by the Church without immediat Apostolike warrant Eccl. Annal tom 1 pag. 610. 611. Ann. C. 58. Nic. Conc. Canon 20. Aug. de tem ser 25. yet shal they find this senteÌ„ce coÌ„firmed throughly by Cardinal Baronius in these words Prima feria praestaÌ„tissimis insignita mysterus dies Dominica meruit apellari Dominica dies in â—pso exordio nascenâ—is ecclesiae obser vari capta est ab Apostolis c. Non ab alijs quam al ipsis Apostolis statutum fuisse diem Dominicam observari cum factum reperiatur Apostolorum temporibus omnes qui mente â—aleant dicturos putamus The first holy day as being adorned beawtified with most excelleÌ„t mysteries was thought worthy to bee called the Lords day At the beginning of the church when it did but newlie spring foorth it was obserued and kept holy day of the Apostles c. And that it vvas not commaunded to be obserued for the Lords day of any other then of the Apostles vvhereas it is most manifest to haue beene done in the time of the Apostles vve suppose cannot be denied of men that haue but common reason Concerning the authority of the observation of Holly-daies since by the expresse word of God they are not prescribed yet in regard some of them haue but generally or vniversally observed in the Church in S. Austens time Aug. ad Ian epist 118 time yea before and euer since as the anniversary celebrities of the Passion of our Saviour The day of his Resurrection The day of his Ascension Math 28 Vide Hosp lib. de orig fest apud Christian c. 1. the day of Pentecost missionis Spiritus Sancti of the sending of the holy Ghost c. and since the Church hath a free liberty giveÌ„ by God to determine the observation of these daies that all things may be performed in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decently and in order I doubt not to all rare that this action of the Church herein had his authority originally Socr. Eccl. hist l. 1. c. 2. if not from the Apostles yet from their immediate successors in the Mother Churches wherein our faith was first taught Antioche Alexandria Ephesus Rome c. Yet in such a sort that the Church of God had ever this authority and hath of al places in all ages according to time and country to prescribe the observation of these festivals S Hieromes opinion is not allowed in Epist ad Galat. excluding all leaven of Iudaisme all servile boudage all opinion of operis operati of the merite of the very worke which is in them performed of all ceremoniall Sanctity And contrariwise vpon the same foundations premised I determinatly inferre also that the same Church hath authority from God vppon sufficient grounde to abrogate any festivall holly day prescribed by the Churches AntecedeÌ„t if by corruption these festivities haue beene and are abused to superstition 1. Cor. 14 4 polluted by loose and disordered practises or any other waies prophaned Petrobrunsian heresy Anabapt By this opinion evidently the Petrobrunsian heresie is oppugned vpon one side who would haue no holly daies in the church observed who thought it Iudaisme to obserue any holly daies on the other side Popery Centum gravam Germ. Gra. who hath overcharged the worlde with multitude of these ceremoniall observations thereby laying a greater yoke vpon the churches of Christ then the Synagogue had in Iudaisme Be sides that there was in the Church no certaine lawe of al hollydaies it appeareth by the saying of Socrates before spoken of and by their owne divisions Quaedam generalia sunt festa ac quaedam mobilia quaedam fixa seu stativa Vid Hospin QuadaÌ„ conceptiva quaedam Imperatiua Certaine feasts were Generall as the feasts before cited out of S. Austine some were Particular quae in vna fiunt provincia aut pâ—rcohia Which were in one only province or parish Moueable feasts Easter AscensioÌ„ Pentecost Septuagesima c. Conceptiva allotted to certaine daies by the ministers of Religion Imperativa such as vpon each occasion for the good of the church common-wealth the safety of the Prince were imposed by them that were in authority in such cases Vpon these grounds I inferre these conclusions First that the ordinance of the Sabaoth is from God only or the vndoubted testimony of his holy spirite in his Church This was manifested in these wordes by God himselfe Genes 2. Exod. 20. God compassionating the mind of man onely wearâ—ed with labor ordained solemne feasts to remedy the tedious greevances of all laborious pains Plat. de leg Lib. 2. and demonstrated by example Genes 2. was also Scripta in cordibus written in our hearts in our creation and afterwards repeated in the promulgation of the lawe in mount Sinai Yea if Adam had not fallen in Paradise the Sabaoth should haue beene obserued Secondly that this rest was ordained to Gods glory mans good the good of mans rest I say therein to bridle the vnsatiable greedinesse of vnreasonable covetous persons vvhoe willinglie extende mercy neither to man nor beast Thirdly although the Sabaoth vvere ceremoniall yet the morall works of it are perpetuall Fourthly that the observation or the Sabaoth precisely appertaineth to the first table of the law 5. That in the Apostles times the Sabaoth of the Ievvs was translated to be obserued prima Sabbatorum The first day of the Sabaoth videlicet that day vvhich vvee cal Diem Dominicam The Lords day which vvas by S. Iohn called in the Apoc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefe of all daies by Ignatius that holy Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist Ignat ad Mag. Iust Martyr 2. Apolog. Sunday in which God altering the darknes and matter of the world made the world and in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iesus Christ our Saviour arose from the deade by Iustine Martyr Sixtly that we are yet bound to the observation of all morall workes of the lawe as grounded in lege charitatis in the Law of charity 7. That the church in al ages from the Apostles times to these daies inviolably obserued this day as farre foorth as the state and times wherein they liued violently repressed not their publicke assemblies 8. That the present church ought not to alter the observation of this day but vpon further grounde then yet is reveled since the institution flowed originally from the Apostles and since it hath beene inviolably obserued in the church in such sorte as before it was in the heate of persecution as before I haue mentioned Iustin Mar. Apolog 2 Math. 18. 1. Cor. 14 4 That they concurre with the Sabâ—oth 9. Concerning our festivalls I haâ—e shevved that they be Equivocally only called Holy-daies in regard namely of some correspondency wherein they concurre that they haue not any authority expresly out of Gods worde but that some of