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
Christ let not this my censure be a discouragement vnto any one that approveth this order of dealing with the Adversary from his good labours since no question if any incline this way this kinde of writing is a gift given him from aboue Assuring him that my wordes heerein are no causes of discouragement vnto him or anie others that shal labor in this course but I wish in the Lord that these admonitions may serue as caveats and watchwordes and wardwordes as some of late haue written to al such as preferre this kinde before anie other and take this the fittest field for them to bestowe their manuring of and the best ground to til the ground which wil yeelde greatest blessing to their labours For their circumspectnesse herein wil doe great good both to the matter and method This advertisement I thoughte good here to inserte as appertinent to the purpose for that this kinde of writing vnlesse it bee managed in such sort as I haue specified before breedeth most inconvenience to the Author troubleth most the Reader and least disadvantageth the adversary But whether long discourse or scholastical method best serue your studies and bee most fit for controversie writers I wil not here further discusse but refer each man in the Lord to his owne inclination neither am I to prescribe to any one what course to take only I speake therein mine opinion as one that by Gods mercy haue long travailed in these exercises and as one that hath obtained mercy of the Lorde to be faithfull 1. Cor. 7. Asserteining that these 2. Plutarch Virgil. Math. 25. waies are not like the Bivium of Hercules neither the letter of Pythagoras nor the right hād nor the left in the day of iudgmēt But if they be wel handled like the 2. Apoc. 11. Nazian Tetrast 1. oliue braūches and two cādelstickes which wil stand before the God of the Earth And like those 2. goodly pearles of life whereof Nazianzene speaketh in his Tetrastikes of which whosoever shal embrace either he shal not loose his labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is both of them are fitte louely But here I finde 2. sortes of people misliking my present exhortatiō First some wil deeme that by this discourse I meane to reduce againe into the Church the olde Dunsery of the Schoolmen long agoe cōdemned in the world by special verdit exiled out of the Church reputed by al graue and learned divines rather a trade of blinde Sophistry then a right course of sound divinity To these that obiect vnto me in this eager bitternes I answere on this maner If they meane the matters that the Schoole-mē debate in their darke and cloudie affected obscurity prophane mixture of Philosophie with divinity let them assure themselues this course I condemne as wel as they and repute such schooles in many places worthy to be striken with that thunder-bolte of the Prophets Esaiae 1. Ier. 2. How is the faithfull city become an harlott Thy silver is become drosse thy wine is mixte with water My people hath forsaken me the founteine of liuing waters digg thē pittes evē brokē pittes that can holde no water VVhat hast thou to doe in the way of Aegypt to drinke vp the vvater of Nilus or vvhat makest thou in the vvay of Assur to drinke the vvater of the river And that al that follow these courses in that forme with them are no better thē those impure Philistines that filled the welles vvith earth Gen. 28. that Abrahā the holy Patriarch had digged If otherwise I say that noe man of learning and iudgement can iustly condemne the scholastical method Their manner of briefe distinguishing Their short obiecting Their art of summary and material aunswering Their practise of short substātial concluding Neither is this mine opinion alone herein but also the iudgment of Anthony Sadeele a man for knowledge of Divinity aboue al exceptions of any gainesayer Antonius Sadeele de vera methodo Theologicè simul ac Scholasticè disputādi vnto whose censure I doe appeale heerein to whose opinion I doe subscribe to whose tract of this Argument I referre the Readers Assuring al learned Schollers that if the drosse tinne of Schoole-divinity be purged and burned away by the true fire of Gods word that the method of Schoole-learning is not lightly to be reiected neither vtterly to bee condemned The secōd sort of people that wil take offēce at this treatise are many such as make supposal that this persuasion of mine if it should take effect would greatly hinder the vnspeakeable benefitte vvhich godlie preaching worketh in the Church amongst Christiā people To this I answere God forbid that this exhortation or any other by me vttered should be anie impediment or any waies a motion to hinder the gift of soule-saving preaching 1. Thes c. 5 cōcerning which the Apostle hath writtē to the Thessalonians in this māner Quench not the Spirit despise not prophecying which because it doth cōtaine these three benefits namely edification exhortation and cosnolation the same Apostle preferreth before the miraculous giftes of tongues which was the admirable treasure giuen to the Church after our Saviour Christ his ascension to be imploied to the gathering together of the Saints and for the edification of Christs body Yet I beseech them that are of this mind faithfully iudicially to examine how I shal refel by Gods grace this coniecturall supposal and misconceiued imagination True it is I must confesse that the gift of preaching in our church and in al the Churches vnder the cope of heaven is a sacred and a most beneficial gift if it be sincerely ministred that the true vse of it is farre to bee preferred before the vse of tongues and many other giftes in the Church that it was the summe of that cōmission which our Saviour gaue to his Apostles both before and after his Ascension 2 Tim. 1. v. 14. that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or that worthy thing that P. commended to Timothy and that thing which he was by the Apostle commaunded to deliver to faithfull men which should be able also to teach others Yet this nothing impeacheth the true vnderstanding of the former proiect as by the grace of God it shal appeare by this sequele There may be numbred in this Realme at these times neere 5000. Preachers Catechists Exhorters God be praised who increase the number of thē The maine streame and tide of Students in Divinity is caried wholie this way not without some secret influence of Gods spirite I doubt not In the Vniversities the greatest nūber of scholers desire to haue their names in the register of the sonnes of the Prophets Now of these 5000. if there were but 50. able men dedicated to this worke men qualified in gifts men which like Hur Aaron would hold vp Moses hands Exod. 17. whilest Ioshua and Israel discomfite Amalecke I dare boldly speak that
painted with vermilion and girded with girdles vpon their loynes with died attire vpon their heads looking all like princes after the manner of the Babylonions in Chaldea the land of their natiuitie as soone I say as shee saw them shee doated vpon them sent messengers vnto them into Chaldea If I say the very sight of these things were sufficient to allure Aholibah to sinne how much more easy is the carnall nature of man tainted by sin when we liue among sinners Psal 1. our nature especially being prone to be corrupted with sin as easily as the match is to take the fire guÌ„poulder to take the sparkling the dry stubble to take the flame mans nature I saâ—e being prone to drinke iniqury as puddle and to sucke vp the dregs of sin as sweet hony Seneca thought trauâ—l not much profitable in his time in regard that such men that vndertooke such courses rather vndertooke that charge and paines to feed their eies then to benefit their mindes in these woords Senec ep 105. ad Lucil. Peregrinatio notitiaÌ„ dabit gentiuÌ„ c. Trauaile will teach thee knowledge of countries nations will shew thee strang shapes of huge hilles large chamâ—ion feelds valeys streaming with continuall water vpon due obseruation perhaps the nature of some riuer namely either howe the river Nilus swelleth in winter by reason of the increase of waters which it gathereth in sommer Or how the riuer Tigris sodenly conueieth it selfe out of our sight taking her course through the hidden partes of the earth at length recouereth her former hugenes Or how the floud Mâ—ander which hath exercised the wits of the most famous poets of all times passeth to and fro by often sed to Salomon were either naturall mathematicall musicall or such like which might be gathered out of scripture Canonicall and out of the booke of wisedome namely out of those scriptures which I haue cited already 1. King 4.49 and so to the end of the chap. The best iudgement that I haue seene yet given of these questions which the Queene proposed to Salomon may bee summarily selected out Pelican and Lavater Verisimile est eam de rebus divinis c. It is a matter of good likelyhood that shee desired to proue SalomoÌ„s knowledge in points of diuinity For now the glory of the most High creatour of all things hade beene published amongst the nations through Salomons renowne By this word Aenigmata are not meant those vnprofitable curious questions which Paul coÌ„demneth but certaine graue and weighty questioÌ„s coÌ„cerning God the prouidence of God touching sinne good workes of euerlasting lâ—fe perhaps also of things perteâ—ning to ciuill gouernmeÌ„t ordering of the affaires of this life For howsoeuer it seeme probable that shee was furnished with learned men such as were her couÌ„try meÌ„ the Gymnosophists yet they taught few truths their wordes were spiced with so much falshood overflowed with so many dregs were coÌ„fouÌ„ded with so much drosse that it was litle or nothing in comparison to that greate and holy wisedome that shined in king Salomon The onely generall therefore in this I follow not further herein to speake in particular of it proposing that rule of S. Augustines for my ground Quae ipse tacuit Dominus c. That which the Lord hath concealed Aug. in Ioh. who is there amongst us that can say it is thus or thus or if any man dare say it whence doth hee proue it By this experimentall proofe that this Queene was enabled by God to make and actully maketh of king Salomons wisedome I do find and gather that vertue and learning may bee seemely ornaments in some women as well become them as they become men according to that of Xenophon in Symphos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Womens nature is as capable in some degree of many good gifts as mans nature especially I say Eurip. med when God graceth these gifts with counsell and discretion and also that that may be without flattery spoken in commeÌ„dation of that sexe which Euripides hath spoken of it in Medea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We women also haue our Muse which attendeth on vs to instruct vs in wisedome I say not all women but perhaps amongest many you may finde a fewe not altogither rude and voide of learning whereunto also I may adde thus much that women may bee indued from aboue with holy learning not oneâ—y by the way of discourse but also that they may be indued from aboue with knowledge of such points in Diuinity as are deepe scholasticall materiall fit for disputation learned conference and Academicall schooles Otherwise the spirite of God would neuer haue giuen so great a testimony of holy knowledge zeale in this honorable Queene Vnlesse also some women might haue excelled in these qualities of learning in the state of the new Testament Saint Ierom would neuer haue written so seriously to Latâ— de iâ—stitut Fil. Hierom. ad laet de Iust filiae that shee should see her daughter from her infancy brought vp in the studie and holy literature of the sacred bible if women might not haue beene learned that learned and good Father would never haue aduised her that her daughter should take heed how shee read the bookes commonly called Apocrypha and with what iudgmeÌ„t she should obserue the contents of those books if women might not haue beene learned he would never haue perswaded her to bring vp her daughter in reading of Cyprians workes Athanasius his epistles and in pervsing heare the wisedome of king Salomon and in that shee came to heare it is not meant a bare heating for as I mentioned before shee came to heare and to learne and to be instructed yea to dispute with Salomon to haue his resolutioÌ„ in great questions of religion forth words of the text import so much For 1. King 10. and 2. Chron. 9. the Queene of Sheba hearing the fame of Salomon coÌ„cerning the name of the Lord came to proue him with hard questions Hebr. levastâ— bekâ—doth the â—argum of Ionatham doth expound it in this sort â—euassa â—uth te be matlin id est vt tentaret eum in parabolis the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The hebrew word is kâ—dath Proer 1.6 the greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lat. obscurae quaestiones c. darke questions The vulgare of Saint Ierome and Tremellius latinize the greeke worde both calling these hard questions aenigmata In the first of Proverbs I do find these words also in the consequence of one verse alleadged one as it were after the other mashal melitsa dibre koccanam kidoth These foure words the greeke expresseth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The vulgare in latine expresseth these words in this sort parabela interpretatio verba sapientum aenigmati â—eorum Tremellius translateth them
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
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
effectually serue to discover the weaknes of each braunch of the Minor Cardinall Baronius 17. November affirmeth that Silvester Gyraldus and Adamus Carthus haue written an history of S. Hughes life and haue digested this history into fiue bookes This fragment Baronius borrowed out of Ismâ—laus notes vpon the same day c. Besides these one Petriâ— Sutor de vita Carthus lib. 2. cap. 5. and an ArchdeacoÌ„ of Lincolne hath at large discoursed of many holy actes wonders or miracles wrought by S. Hugh in a volume coÌ„posed of this argument Lastly Laurentius Surius hath collected his life at lardge by collectioÌ„ of an author anonymall in the Tome of his great Martyrologe or LegeÌ„d to which we may safely yeeld as good a testimony if we list as Melchior Cane Bishop of Canary ascribed to Legendae aureae In illo miraculorum monstra sapius quam vera miracula legas hanc LegeÌ„dam homo scripsit ferrei oris Melch. CaÌ„ Lib 11 locoricom Cap. 6. Pag. 337. plumbei cordis animi certèparum severi et prudentis In that booke you may reade ofteneâ— of monstrous then of true miracles The man that wrote the legend had a brasen face a leaden dull heart or vnderstanding an vnsober vndiscreet minde But lest I stay longer in this circumstance I will endevour by Gods grace to reduce the especiall points of the history of his life to these pointes and heads His Birth and Infancy He was borne in the yeare 1141. S. Hugh was borne in Burgundy in that part of the couÌ„trey which confireth vpon the Alpes By lineall issue hee desceÌ„ded of a worshipful parentage his Father was a man serviceable trained vp in warres his Mother deceased Hugh being but a child about 8. yeares old whervpon his father immediatly tooke order for the educatioÌ„ schooling of his sonne in a religious house of Canons Regulars not farre distante from that castell where his chardge say by this action devoting his sonne to Gods service according to orders of Monasticall life his school-maisters that trained him delte with him severely and rigorously and in that age licensed him not to vse childrens play games Herevpon the childe profited more then a man vvoulde deeme or desire in the spirit of wisedome Some of these words be takeÌ„ out of 1 Sam. 2 26. and some out of Luke 2. vers 50. are very impertineÌ„tly applied to S. Hugh Note legale verbum levite and vnderstanding ministring as a second Samuell in the Lords Tabernacle accepted to God and beloued of men His Youth At 19. yeares olde he tooke the institution or degree of a Levite in the church which function he discharged so faithfully that immediatly a pastorall chardge was imposed vpon him wherein he behaued himselfe so laboriously religiously that common same prophecied of him that he would proue of rare wisedome and holinesse His conversation and course of life He passed 24. yeares of his age till he was made Priest His conversation and course of life After this thing those courses of life as either to toilsome in the worlde or more occurrent to daungers or supposing the ordes of the Regulars not to be straight enough for that kind of life which his humor best liked he devoted himselfe wholy to be a member of some house of the Carthusian order vnto whom he secretly fled hauing giuen his word and oath before certeine of the Canon Regulars of the house that had brought him vp Hugh breaker of his oath and promise were vnwilling to part with him to the contrary This Carthusian institution in most harty affection hee preferred before all other orders of Religion their custoÌ„es most consorting his disposition and befitting his nature by this action spending his times approbation in a Monastery of the Carthusians institution in Burgundy Hauing obtained his full admissioÌ„ he liued very rigorously in that kind of life Col. 2.23 and by often recitall of his praiers and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee subdued the vntemperate heate of the flesh which outragiouslly burned in him Liuing in the rigor of this disciplin he was made Priest His over-much abstinence bred many diseases and much crudity and indigestion in his body and by issue thereof many daungerous malladies iniutious to his health life In this he obserued not the discretion that St. Basill hath perswaded wise and holy men to followe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may long serue Gods glory in the church and the benefitt of the CommoÌ„ wealths wherin they liue in these words As we ought to abstaine from things that inflame the body and stirre it vp vnto lust so we must wisely governe the body in those things that pertaine to the soule we must not turnâ— as it is in deuteronomy neither to the right haÌ„d nor to the left but so nourish the body as on the one side we must haue a care that it growe not to grosse so vpon the other side we must take heede 〈…〉 it not by over-much abstinence to an impotency If â—epaâ—peâ— your coach-horses to much and make them to fate they writ easily vnhorse the rider and cast out of the coach such as be carried in it but if yee minister theÌ„ to litle provender they wil harder draw the coach-maÌ„ out of the mire To much repletion is an enimy to the body may be compared to an over heavy loade of flesh vvhich draweth the winges of the soule downewarde and hindereth it from mounting alofie Besides as it is impossible that that body which is dieted with grosse meates and ingrossed with superfluity of nourishment should breede pure spirites and serue a minde which aspireth to the knowledge of heavenly things so coÌ„trariwise a boâ—y over much weakened in diet by indiscretion hardly runneth the race which iâ— hopeth in the end to attaine vnto For by this over-much abstinence it ensueth that a man that followeth this course is not able accordingly to performe that office to others whom he is bound by Gods law to preserue We know that Mr. condeÌ„ned iustly who wil not shew mercy vnto his servaunt what mercy then shall hee finde that will not shew mercy to his body that hath many yeares serued his soule and without whome his soule can haue no action in this life profitable to his brother Lastly if God will say in the day of iudgment to the wicked when I was hungry yee sed me not when I was thirsty ye refreshed me not when I was naked ye gaue me noe cloaths wheÌ„ I was sicke ye visited me not what shall be said to him that feedeth not his owne body when it is hungry that refresheth it not with drinke wheÌ„ it is thirsly cherisheth is not wheÌ„ it is sicke but wilfully suffereth it to decay and perish wheÌ„ it is crazedâ— Certeinly he hardly sheweth mercy to his neighbour Iohn Bale in the a booke of English Votaries Pag. 78. Wictam a religious house as some
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