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
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
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
as by Christian people in most ages since Christs Incarnation haue beene vsed in the world Euseb de vlt. pan Const 1.2 at set times in the honour of their soveraignes The motiues that induced mee to vndertake the treatise of these matters were these First for that this argument fitted the vse of the doctrine which I haÌ„dled in Paules the 17. of November Anno Domini 1599. and was a necessary consequent in the Application Secondly for that by sundry things expressed in the contentes of the Apologie each indifferent Reader may palpably descipher the fruites of venemous malice and malitious disloialty Lastly for that this Apology may serue as a Caveat for al good subiects to beware of al seditious spirites who in such places where they may be bold and hope to passe away without controlement cease not to set abroach sclaunders of this nature hoping by the intoxication of this venoum to breede in many her Maiesties subiects a mislike of the present government a wearinesse of wel-doing a loathing of the sincere and Apostolike religion which by Gods blessing this flourishing Realme enioyeth in these times vnder the peaceable and bright sunne-shine of Queene Elizabeths Regiment And although the Sermon runneth only in the general heades of discourse yet I thought it most expedient to handle the things contained in the Apology scholastically or after the maner of Schools partly for that the truth or falshood of things of this quality wil easier appeare and is sooner brought to head and issue by questional debatement truely and faithfully collected and alleadged then by long discoursing Offring with al to ioine issues in this Argument or any other now professed or defended in the Church of England with any learned or modest adversary that shal vndertake to gainesay any thing that is laid downe either in the Sermon or in the Apologie The learned and modest adversary only I provoke For reviling and sclaunderous adversaries deserue no answer but only that which Michael the Archangel in Saint Iude his Epistle giveth to SathaÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord rebuke thee And as holy Zachary saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 72. Interp. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord rebuke thee O Satan even the Lord that hath chosen Ierusalem reproue thee c. Partly I say I haue entered into this manner of exercise for that I hope by this forme of discussing I shal provoke many of my sonnes whom I so tearme for that by my Academical service in the Chaire of Divinity it hath pleased God that they should be invested in the titles of Theological degrees to ioine with me in this kinde of writing since as the proverbe is I haue begunne to breake the ice vnto them in this matter and saie vnto them not Ite but Eamus setting apart al excuses and shaking of al impediments which vsuallie are suggested by Satans policie and of purpose to quench al good sparckles that may kindle flames of light apte to discover the pathes of Gods glory And although the vse of discoursiue Divinity bee profitable for the Church of God and is questionlesse an holy and a fruitful labour if it be performed by men of learning and discretion Yet neverthelesse in these times giue me leaue to thinke the Scholastical manner of writing more convenient for the Church of God First for that in long discourses quarrels are very often piked in wordes by cavilling and vnconscionable adversaries and yeelde many evasions to Sophistical wranglers as appeareth by Stapletons Antidot Stap Antid Stap. Tripl and his Triplic against Doctor VVhittakers Divers Tractes of Possevine a Iesuite printed Ann. Dom. 1â—87 at Collen to the which we may adioine diuerse Pamphlets printed in High Almaine in the defence of Vbiquity many of which bookes and manie others entitled with monstrous names as Calvinus Iudaïzans Calvinus Iudaiz us Asinus Avis Calvino-turcism Asinus Avis Calvino-turcismus doe in mine opinion in most places resemble the dish that Prometheus in his banket entertained Iupiter with in derisioÌ„ covering the bones with skinne and sinnowes defrauding his guestes of the flesh and fat Of al which bookes and treatises I say with Saint Austin Aug conf lib. 1. ca 15. Vae tibi flumen moris humani quis refistet tibi quamdiu non siccaberis quousque volves Evae filios in mare magnuÌ„ formidolo sum quod vix transeunt qui ligna transcendunt that is Woe be to thee thou wicked woont or common custome of mankind who shal crosse the tide with thee how long shal the floating of thy waters not be drained how long wilt thou role the sons of Eue to that great and troublesome sea which they that passe them by ship can hardly escape Psal 4. and with the holy Prophet David in the 4. Psal ô filij hominum c. O sonnes of men how long wil ye turne my glory into shame louing vanity seeking lies The second reason why I thinke it most convenient wherfore the most parte of controversies should be handled scholastically is for that long writing oftentimes bringeth a great disadvantage to the Authors Readers and serueth much the turne of the cavilling gainsayers To the Author for that longe discourses oftentimes enforce him to reiterate inculcat the same thing and make him seeme tedious to the Readers To the Readers long discourse breedeth incoÌ„venieÌ„ce For the leÌ„gth of the speech the overmuch heaping of things consequently one vpoÌ„ an others necke causeth a forgetfulnes of that which hath beene said before the memory and vnderstanding of man beeing not infinite but faculties finite infused by God to the reasonable soule of man and ordained to coÌ„ceiue knowledge learning noÌ„ per intuitum sed per discur sum not by the first insight but by much discoursing and debating on all sides as the Schoolemen speake The School meÌ„s distinction of Intuitus and Discursus The gainsaiers only get advantage therby For at their pleasures Here they make an assaie There they leaue Here they assault There they relinquish Here they wrest There they depraue Here they inverte There they perverte wordes inveagling theÌ„ vpoÌ„ each smal quidditie to turne theÌ„selues like changeable Proteus into al shapes Homer Odyss 4. Plyny de nura Saep and in the end encourage them to play the partes of the fish Sapiae which as Pliny saith is accustomed to darcken the water where hee is fished for with an effusion as blacke as incke attempting thereby to escape the handes of the skilful fisher-man angle hee never so skilfully and sufficiently I am enforced in this vehemencie to vtter my minde for that manie in these daies I finde in writing rather to seeke glory of men then of God and to dwel rather vpon wordes then matter which course of writing as the Apostle saith rather breedeth strife 1. Tim. 1. c. v. 4. then godly edifying that is by faith Yet deare sonnes and loving fellow-souldiours in
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
that there is nothing vsed in the publique service of the church of England that day which may not be iustified and warrantted to be lawfull religious and each way grounded vpon the infallible truth of Gods word either explicitè or implicitè as the school-men speake eyther expressiuely or by the way of necessary illation or consequence not doubting but that all that are learned and indifferent men will yeelde approbation to this kinde of aunswering so much the more because Gregory Nazianzene syr-named the Divine hath broken the yee to me heerein as the proverbe is Greg. Pres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is the patterne whoÌ„ I follow ReruÌ„ aliae non suâ—t sed dicuntur aliae cuÌ„ sint minimè dicuntur aliae nec sunt nec dicuntur aliae denâ—que et sunt dicuntur Of things some are not conteined in the scripture and yet are said to be other-some are conteined and are not saide to be others neyther are conteined nor are said to bee other both are conteined and also are said to be That there is nothing that day vsed in the church-service of England but what may be warranted by Gods word it is manifest by this manner of demonstration In the Liturgie or church-service of the church of England vsed the 17. of November there are two things to be obserued 1. What it participateth with other Festivities in this office 2 VVhat is principally that day and by the waies of particularity performed in the church For the first the generall office of the church that is vsed vpon any holy day is that day also according to the manner of other Festivities obserued this office whoâ—ely consisting vpon an holy confession of sinnes distinct recitall of certaine Psalmes and two Chapters of the olde new Testament ordinarily which forme is also religiously obserued each Sabbaoth day and holy day throughout our Realme and every day of the yeere particularly in her Maiesties Chappell each Cathedrall 〈…〉 this land This maner of service of God I thinke 〈…〉 can take iust exceptioÌ„ against For the patterne of 〈◊〉 we haue receiued out of the auncient church of the Iewes out of the actes of the Apostles and from the Primatiue church 〈◊〉 and al ancient churches Greeke and Latine The particular office on the 17. of November now vsed is an exposition of some parte of Scripture and publique praier The exposition of Scripture choseÌ„ by the Minister that day is such as is siâ—te to perswade the auditory to due obedience to her Maiesty and to be thankfull to God for her Maiesties happy and flourishing Regiment these 43. yeeres and to excite them to prayer vnto God long to continue her Grace amongst vs if it be his blessed will to deliver her Highnesse from all malice of her enemies After the sermon solemne prayers are made by the Ministers or set forth by publique authority imploying matter of this quality Lastly if there be Psalmes song or sacred Antiphones either by the whole multitude or by the Quier as it is vsed in her Maiesties Chappell or in Cathedrall Churches they are composed according to this forme of prayer in the vvorde going nexte before specified Other forme of divine service I doe not Apologize besides I know none other and moreover I am perswaded that our adversaries are able to iustifie no other This being the summe and substance of all the sacred office in our church that day very greate reason had I to deny the Minor The reasons that I yeeld and build vpon are two vnremovable grounds not being willing to trouble the reader with the multitude of them that might for this purpose be selected out of Gods booke The first place that serueth for my purpose herevnto is a Canon of the Apostle contained in the 3. first verses of the 2. Chap. of the 1. to Tymothye 1. I exhort therefore that first of all supplications praiers intercessions giuing of thankes be made for all men 2. For kinges and all that are in authority that we may lead a quiet and a peaceable life in all godlinesse and honesty 3. For this is good and acceptable in the sight of God our Saviour The 3. ground that I rely vpon is the 20. Psal according to the holy prophet David desiring the adversaries to examine whether these things be so or not or serue to that purpose that I haue alleadged them The first ground pregnantly prooveth the truth of my assertion and the 20. Psalme no lesse manifestly Titleman Prefat Psal â—at 20. Heb. 21. as learnedly pithily F. TitlemaÌ„ hath proued a maÌ„ whose authority our Adversaries neither wil neither can deny with any equity neither doe I thinke that any of them will stand vpon it For the first namely the place alleadged out of the 2. Chap. of the Ep of S. Paul to Timothy Some will appeale heere to the Syriack text affirming that this Canon onely concerneth the private duety of the Minister herein and in no sort the publique service and office of the church in regard that in that place Syriacus context in their language the Pronoune Demonstratiue is inserted in the 2. person I exhorte Thee therefore or I require of Thee therefore which Pronoune the Greeke and Latine hath omitted Chrysost Oecum Ambr. he vulgar editio Hycron To this I answere first that all the Greekes and Latines that I haue seene leaue out the Pronoune Chrysostome Occumenius the Commâ—nt ascribed to S. Ambrose The vulgar edition Itala S. Hyerom Erasmus Annotations and Paraphrase vppon vvhome I rather relye then vpon the Syriack herein Erasm Annotat Paraphras Secondly admit the Pronoune Te be inserted as Tremelliuâ— hath done yet this maketh nothing against our position For although but the Bishop or Minister alone be meÌ„tioned yet since this is to bee done in solemne and sacred assemblies in the which the people are taught and bound to say Amen although the Pronoune be applied to the Minister yet the Amen of the people heerevnto is not excluded 1. Tim. 3.15 Also that this Canon many others in this Epistle import the publique office of the Church it may easily be proved out of the 15. verse of the 3. Chapter and in divers other places of this Epistle which sense also Saint Chrysostome followeth in his expositions of these wordes given id est in quotidiano objequio perpetuoq Religionie ritu Theophilact his Abridger hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iâ— daily worship Ambrose For it behoveth the Bishop or Minâ—ster being a publique intercessor to God for all manner of men being also as it were a father to the whole world to pray for all men for the faithfull vnfaithfull for friends and enemies for such as reâ—le and afflict vs for Kings Haec regula ecclesiastica tradita a Magistro Gentium est quae vt â—tur Sacerdotes nostri vt pro omnibus supplicent This Ecclesiasticall or Church-rule which our Ministers vse is
falsa maledici convitiatoris If these things were true they proceed from a spitefull Accuser if false they proceede from an evill-tongued backbiter Besides by what grouÌ„ds of Arte can this Accuser proue that if we did solemnize the 17. of September in such sort as his wordes in sense importe yet it must necessarily follow that the church-service performed the 17. of September being the Even of the B. Virgines Nativity is the occasioÌ„ for which the sacred office that day by the Catholicke Church prescribed is neglected and is dishonourable to Gods eternall maiesty The Illation of this pointe persuadeth mee to beleeue that this Accuser thought that Accusasse satis est It was sufficient for him to accuse vs that noe body durst examine his writing that his tongue was his owne Psal 12.4 that he might say what he listed without controlement that all men when he should speake should holde their handes on their mouthes that his auditors were noe better then those dogboults whom the very sight of Gorgons head traÌ„sformed to stones For what can this else importe Because on the Even English subiectes giue thanks to God and shew some ioy of thankfulnesse for the comfortable Nativity of Queene Elizabeth happy in regiment Ergo on the day next ensuing immediatly they contemne to celebrate the Nativity of the B. Virgine Even as much as one shoulde saye Some yeares the 25. of March falleth out on Easter Even Ergo the celebration of the feast of the Annunciation of the B. Virgine worketh a contempt of the solemnization of Christ our Saviours Resurrection The second branch of the Accusation galleth deeper which this Accuser ioyneth by the vvaye of Addition in these wordes Quodque est anditu incredibilius in summo vrbis Londinensis temple et nescio an alibi ad complementum divini officij quod olim terminabatur Antiphona ad DivaÌ„VirgineÌ„ hodic noÌ„nunquaÌ„ dicuÌ„tur decantarilandes Reginae Elizabethae Which may be englished in this sense Besides this before specified In the chiefest temple in all London for the accomplishment of the sacred office of the church that day a thing incredible wel most to be herd That Antiphone or Himne that was accustomably in the end of the service songe by the Quierin the honor of the blessed Virgin is now converted as it is reported by common fame to the laude and honor of Queene Elizabeth thereby to sounde her praises To this I answere by negation denying vtterly that any such forme of Antiphone is vsed in Pawles Church at London or in any other Cathedral church or chappell of this Realme Yet will I not deny but that there is an Antiphone songe in Paules a little before the conclusion of service both at morne and even the 17. of November but this Antiphone is meere Eucharistical indited only to this purpose to giue God thankes for the happy regimente of Queene Elizabeth noe waies tending to her commendations further then to glorifie God for her happy and peaceable regiment vvhich GGD hath lent vs his 41. yeares which God graunt she may long continew prosper in Moreover obserue this Gentle Reader that this Antiphone is songe in the church the 17. of November onely and at no other time wherein it is evident that the author and contriver of this accusation hath either wilfully and maliciously chardged the church of England with an vntruth for no other Antiphone is vsed in any publike place in EnglaÌ„d as al this Realme knoweth to whose censure I appeale herein or else that this accusation most especially concerneth the Antiphone vsed in the church now yearely the 17. of November vvhereby I infer that those Accusations that he hath made in this Syllogisme are meere impertinent or confounded with those things which concerne the day of her highnesse Coronation Which if it be true I must thinke that the accusers memory was no better then Calvitius Sabinus memory Seneca whoe as Seneca repoâ—teth forgotte in the ende of a sentence vvhat words he vsed in the beginning of the same But this action of the Accuser may be somewhat qualified if we consider the word dicuntur Which word importeth so much that his reference is by the voice of others To speake merely vnto him I say thus much Plinyes fertur is thought commonly a lie and so reputed among learned schollers but least any Spanish or Italian fâ—iend of Saunders should offer me the stabb for giuing Saunders the lye in this Argument I answere that Saunders dicitur is of one nature with Plinies fertur relinquishing the consideration hereof to the consideration of the learned Reader desiring all not to be offended though I shroud my selfe with that veile herein Tully Orator Exo. 22 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quia princeps populi capu est cuius tu pars wherwith the painter throwded the face of Agamemnon Lastly I answere this to Saunders out of Exod. 22.23 Saunders thou shalt not raile vpon the Iudges nor speake evill of the Ruler of the people Saunders thou shalt not receiue a false tale neither shalt thou put thy handes to the wicked to be a false witnesse Hauing sufficiently answered the premises I conclude in this manner All Ecclesiasticall service wherein God is honoured wherein the B. Virgine the Mother of God is not dishonoured is lavvfull holy tollerable and noe-vvise impious But the church-service now yearely vsed in England the 17. of November is of this quality Ergo it is lawfull holy tollerable and no-vvise impious The Ecclesiasticall service vsed yearly in the church of England the 17. of November is lawfull holy tollerable and no wise impious I should heere vnto haue adioyned the ditty or Antiphone vsually and yerely now songe in Paules the 17. of November but partly for brevity sake I omitt it partly I let it passe purposing then to inserte it by Gods grace if any man shal reply against the truth of my answere The third obiection Accusatory That church service which worketh among Christian people any neglect contempt or forgetfulnes of any one saint canonized by the church according to that order which the Romane consistory hath prescribed is not allowable But the solemnization of Q. Elizabeths holy day worketh among ChristiaÌ„ people neglect c. of a saint canonized namely of Saint Hugh sometimes Bâ—shoppe of Lincolne Ergo the solemnization of Q. Elizabeths holy day is not allowable In these premises the Maior is first to be examined secondly I acknowledge my selfe bouÌ„d to answere vnto the Minor But first I beseech thee good Reader to giue me leaue in briefe tearmes to deliver vnto thee summarily to anatomise recapitulate the history of the life of S. Hugh sometimes Bishop of Lincolne Caes in Martyro 17 Novem. Ioh. Molan 17 Novem. Pet. Sutor de vita Car Lib. 2 ca. 5. Surius car Tomo 6. de probatis Sanctorum Historijs 17 November De humanae historiae author Lib. 11. For the description wil
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
any other exercises in regard of our publike ioy that day demonstrated perfourmed in honour of her Highnesse and namely Courtlike Triumphes which questionlesse are repined at secretly by the adverse parte I bind vp al these in one bundle reckon theâ—â— vnder one head 〈◊〉 since they be vsed by the people of this land only as significant arguments to expresse their sincere affections in ioy to their Soveraigne nowe raigning in regard of the manifolde blessings that haue beene powred pleÌ„teously vpoÌ„ this florishing Realme ever since Q. Elizabeth receaued from God the regall scepter therof And sithence ringing of Belles making of bonefires running at Tilte some hundred years agoe haue bin reputed to-kens of ioy in matters of like nature as former ages report ar vsed this day by the adversaries themselues and such as applaude their doinges in other countreys and exhibited in the honour of those Princes vnder whom they liue in farre greater measure outwardly Rome Antwerpe Paris .c Yet because their principall obiection is against the English ringing in honor of her Highnesse Inauguration day the 17. of November I breefly inquire this of the Accuser Lib Pontifical vide Iohn Bren. apol conf Witenâ— c. omitting all superstitious impious practizes coÌ„cerning Bels in their churches dayly vsed vpon cause offred concerning the baptizing of Bells the blessing of Bells their hope by ringing of Belles to disperse tempests to extinguish lightnings to driue away evill spirits c. I desire theÌ„ to answere to this pointe Du and l. 1. rationat di vin offictor whether Belles haue a civill vse or not if they haue vvhich they cannot deny if Bells I say succeeded in the place of the trumpetts in Moses why may they not bee runge in signum laticiae for a signe of ioy as the trumpets were sounded in Moses time since the nature of the affection laetitia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew is such that it must needes M. Tullius Tusc Laetitia vehementer appertitus se offerens in praesenti bonâ— By all convenient signes Rupertus Abbas efferri in praeseÌ„tibono triumph in her present happinesse And since as Rupertus hath obserued in the former place it is natural to the minde of man to be ravished with great ioy by the notes and harmony of musicke which thing Belis well ruÌ„g commonly effect in mens harts first being wel tuned by a skilfull Artizan and experimentall practicioner herevpon I may truely and sincerely inferre that whereas this this Accusar as I haue obserued in the animadversion premised termeth the performances of these solemnizations and celebrities actions or fruits not of Religion but services of foolish parasitical ridiculous slattery c. that in this vehemency of bitternesse he doth either vnadvisedly patronize barbarous stoicall impassibility or that his hearte Question Tuscula l. 4. when he wrote this was possessed with the spirit of an incurable vlcer of malice and envy I may adioyne herevnto how vncharitably and viperously this adversary endevoureth by these wordes to blemish the greatest parte of this flourishing kingdome wherin he was borne and bred with the sowre sweere poyson and invenomed baite and by consequent blotte of servile or Gnathonicall flattery Wheras in the 3. animadversion he affirmeth that these solemn zatiâ—ns and celebrities haue noe better grounde then those games and pastimes exhibited by the Heathen to Iupiter Iupiter Mars Hercules Oâ—ympia Nemaei Iudi Martiales Mars Hercules and to heathenish Idolatrie c. I would willingly learne by what Induction reason Argument or testimony the Accuser can averre it since honest mirth is an affection in her selfe irreprehensible vvhich Christian religion hath ever honoured never condeÌ„ned so that extravagantly it doth not rang out of those bouÌ„ds which the holy scripture hath prefixed vnto it since these ringing of Bells who succeeded the vse of silver trumpets had no originall in Paganisme but among faithfull Christians and hath beene onely vsed by them vniversally since the greatest strongest nation now knowne in the world this day namely the Turkes abhorreth froÌ„ all practize of Bels Calvinotur Lib. 2. and cast them out of their Mosquyes vvhich thy devote to their Mahumetry as this Accuser hath other wise insinuated in these wordes cited out of Bartholmaeus George By the Priests crying it appeareth they haue no Bells at all Io locus Meâ—g In â—eregrinatione Hierosolymiâ—ia Habent Turcae templa satis amplae in quibus nullas prorsus imagines vidi c. luxtatemplum turris est mirae altitudinit quam corum sacerdos tempore orationis ascendens c voce aliâ c. haec verba repetit Venite ad orationem The Turkes haue temples large enough in the which I sawe noe images at all Besides the church or temple there is a tower of a marveilous height the which the Priest ascending in the time of service with a lowde voice repeateth these wordes Come vnto praier To this consorteth that vvhich another hath alleadged in expresse wordes Campanis Turcae non vinutur The Turkes vse no Bells yet neverthelesse they doe vse Campanitibus steeples or Bellfrees in places neere adioyning to their Mosquys or temples since also Bonfires in signes of ioy may bee warranted by the ancient dayly practise of this honorable Realme since courtly and triumphant dispâ—rts well vsed their own Canonists cannot â—â—tly dissalow sinâ— their Carnivalles yeare by yeare and in their late Iubileeâ— in honour of their Pope and severall Princes at Rome and in other Romish Iurisdictions these or such like celebrities haue beene solemnely performed and are ready vpon every small vanity to be renewed Yea saith the Accuser but it shall bee proued out of the booke of Wisdome that these celebrities by you performed are of this nature namely meere Idolatrous I answere to this in this sort I desire to know by what validity of Argument the adversary can inforce this Lib Sapien tiae c 14. v. 14.15.16.17 Summarilie saieth the Accuser I proue it by these verses before cited Pardon me Accuser I find not that this issue may be proved out of the verses marginallie quoted nay I finde rather that these verses vtterlie confound the Idolatrous Imagerie daily in your Church to Gods greate dishonour practised defended But omitting that argumeÌ„t I onlie at this time examine how aptlie the nature circumstance of this place concerning the matter betweene mee and the Accuser travized doth agree The publike exercises vsed in the church common-wealth of England are either Ecclesiasticall or Civill as it appeareth in the first reason The Ecclesiasticall solemnitie as it is proved in the answere to the first Accusation haue warrant out of Gods word by approved practise of the church The Civill exercises celebrities publike are their â—nging of Bells Bone-fires Triumphes c. I demâ—nd nâ—w what coherence there is betweene these actions â—eâ—ore nominated and those that are mentioned in the 14. of the
booke of Wisedome which in this forme are specified Sap. 14 v 14. c. Grâ—bertu Cognat supposeth this â—ather to be Nâ—n. that GraÌ„t of BabiloÌ„ who wheâ— hee had lost in such maner his sonne Iupiter Belus orderned those things in this place specified But wheÌ„ce cil cor asse vereth this I know not For neither Berosus hath it neither Me. ast For they shewe that Belus raigned after hiâ— Father vnles Nimrod had another sonne of that name I omitte heere Ios Scal censure Posseâ— Lib 1. Bibliothee of those bookes the latter borrowing it out of Melch Cane Lib de human histor Robert Hâ—â—ot in his prelectioÌ„s Pret. 164 vpon that place affiâ—meth that this Fathers name was Syrophants a rich Aegyptian c. Syrophants familia in adulâ—tione Domini stores esserebat Idolo coronas plectebat odotamenta succendebat Reâ— etiam ad simulaclira fugâ—entes veniam sunt adepti The fiâ—st part of that place breefly toucheth how a father made an image for his sonne that was suddenly taken away whome now he worshippeth as a God and ordeined to his servants ceremonies and sacrifices In the 15. verse it is saide that in processe of time this wicked custome prevailed and Idolls vvere worshipped by the commaundent of Tirants In the 16. verse it is specified that such as were a farre of and might not worshippe them in presence did draw a counterfeite resembling in Phisioâ—nomy the feature of the person absent deliniating it to the gorgeous Image of a king In the 17. vers it is also specified of the Craftesmen who thrust forwardes the ignorant to increase superstition I beseech thee Christian Reader what coherence is this betweene these 2. kindes of Actions what correspondence or resemblance First it is manifest that by no direct course of Reasoning one thing here is by necessary station consequent to the other This place of Wisedome materialâ—y sheweth whence originally Idolatry issued our actions that day Ecclesiasticall only are directed to Gods service haue sincere warraÌ„t out of Gods word c. as I haue before proved in this narratioÌ„ a father prescribeth Idolatrous ceremonies sacrifices to bee performed In our Act the 17. of NoveÌ„b there is no prescriptioÌ„ vsed al things are voluÌ„tarily done coÌ„cerning the outward performaÌ„ce Theirs either effected for feare or for flattery ours warranted by holy and Christian duety and meerely de voide of flattery God only being a knower of the hearte Apoc. 2.23 as it hath beene before proved vnlesse this Acc. vvere a searcher of mens harts and knew their thoughts which is onely appropriate to God and to his infinite Maiesty But admitte that there were a ResemblanceÌ„ or a mutuall correspondency betweene those two Actions yet wee know in all reasoning similitudes proue nothing but serue onely to illustrate as perhappes this way Rome and Babylon are in correspondency the Actions of Rome and the Actions of Babilon the confusion of Rome the confusion of Babilon the marchants of Rome and the marchants of Babilon the vpholders of Rome the vpholders of Babylon the people of Rome and the waters of Babilon the cuppe of abhomination that the vvhore of BabiloÌ„ made the Princes of the earth drunke with the cuppe of the Pope the desolation that was in Babilon to that that was prophetically not many hundred years ago prophecied of Rome and is beleeved of many that Rome shall haue in fine if Rome repent not before the end of the world These things and such like perhaps may by similitude and by mutuall reference be firly compared But the circumstances of this historicall narration specified in the booke of Wisedome can no more substantially proue the matter controversed then those Praedicable formes termed by the Logicians disparata can be alleadged in mutuall probation The chiefe things of these 2. actions being materially as neere in nature according to the English Proverbs as the Chalke is to Cheese an Apple to an Oister Hâ—mo to Eqnuâ— a man to a horse Lastly obserue where it is obiected that if any Catholicke should ring in the celebrity of the feasts before meÌ„tioned namely in the feasts of the Nativity of our Saviour his Ascension the feast of the Blessed Virgines Nativity or Assumption that he should be reputed a Papist a man evill affected to the Religion and state and for the which he should immediatly be imprisoned and deepely fined To this I differre mine answere til instance be given in any such one who for this action hath beâ—ne dealte wâ—th in this manner according as it is laid downe in the Accusation vntill which time I repute this slaunder of no other validity to blemish the graue wisedome of this Realme Iudiciall forme of proceeding in like case â—esopi fab theÌ„ Aesops Cato accusation was against the Cocke for crowing in the morning M. Tullius pro Roscio Philip of Maced against Demosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thersites against AgamemnoÌ„ as the tale goeth then Chrysogonus accusation was against Roscius Amerinus then C. Finbria his complaint was against Q. Scavola quoa non totum telum in câ—pore recepisset Then Phillip of Macedon was against Demostheres and the rest of the orators that mightely perswaded the safety of the state of Athens then the malicious accusatioÌ„s of Sauls parasites contrived against righteous David no more theÌ„ the accusations of robbers when they cannot rifell Innocent clothiers vpon Salisbury plaine or any passengers painefully and harmelesly traveling in the Queenes high way The retorting of the argument That Church-service which is materially holy those exercises and disports which are lawfull discreete in performance not repugnant to Gods word voide of all suspition of flattery no waies opening any window to the reducing againe of heathenish superstitioÌ„ nor polluted with abomination thereof may â—el be performed and tollerated in any Christian Common wealth But the Ecclesiasticall service of the Church and the triumphant exercises vsed in the Church of England now yearely the 17. of Novem. are of this nature and quallity Ergo the Ecclesiasticall service and the triumphant disportes vsed that day may be performed and may be tollerated in any Christian Common wealth c. Having sufficiently in any simple opinion handled the 4. maine accusations it remaineth by the grace of God that I should briefly touch the Accusations that appertaine to the second generall head being derived from the first Which although they be materially confuted in the answers premised yet because in particularity they presse neere the point of the argument controversied giue me leaue I beseech thee good Reader severally to discusse and examine them to thy contentation and to the satisfying of such as haue beene contrarily perswaded Wheras it may be presupposed by the Adversaries that the Protestants wil deny that they obserue the 17. of November for an Holly day as they doe in truth the Accusers doe labor to proue the contrary by these 2. cavils hoping thereby to shew
them vvere ordeined by the successours of the Apostles some by later decrees of the church some by Provinciall Metropolitans for daies of hearing Gods word and Ecclesiasticall discipline onely in certaine generalls receaued by the prescription of the church 10. That some Churches obserue some Holi-daies some Churches other some 11 This caveat al churches must take heed of that they ordaine not to many of them that they equalize not their observation to the obseruation of the Lords day neither that they impose a greater burden then needs vpon mens shoulders by the keeping of them 12. That we are to obserue the custome of those Churches where we liue concerning Holydaies so as the observation of that church originally be free from all superstition which custome the French Duch Churches now obserue in England to the greate peace of our Church theirs 13. Lastly that vpon iust cause of corruption by that authority by the which festivities or Holly-daies were instituted they may be altered â—nd abrogated It remaineth now that I should perspicuously answere the premised cavils contained in the 2. generalâ— head My answere before exhibited was Negatiue namely that the church of England hath not prescribed that this Realme should obserue this day the 17. of November as a formall Holly-day The adversary here replieth by the conditions premised that by necessary consequense an dâ—llation it is a formall Holy-day in regard of the due nature of a formall Holy-day This saie they is evidently proued by the practise of our solemnization and by all circumstances and signes of an Holy-day that day yearely and vsually performed The truth of this reply giue me leaue good Reader breefly to examine for by that whether I haue ansvvered rightly or not in few circumstances it may appeare 1. First let the Accuser alleadge any decree Archiepiscopall or Episcopall by which it may appeare to the worlde that the 17. of November is now annually commanded to be obserued an Holly-day formally otherwise the validity of the deniall remaineth yet no waies impeached All shâ—ps are open in London the Plovve goeth in each fielde in the couÌ„try 2. Secondly whether any bodily labour that day be inhibited either in towne or country Which is a materiall pointe to be considered in the observation of each Holly-day 3. Thirdly what censure or penalties are inflicted Ecclesiastical or Civil legally vpon any that breaketh the rites of that day This being vpon sufficient warrant grouÌ„ded it remaineth that if our negation be vnsufficient as they seeme to say it is let them shew wherein instance may be giueÌ„ against it iust materiallity of exception For vntill the contrary of this be evidently demonstrated it remaineth vnconfuted Yea saith the Adversarie but yet you must needes confesse it to be an Holy-daie by this consequent of Nicholas Saunders Belles are reserued in your churches to this end especially Inprimis vt harum pulsu celebriora reddaÌ„tur fest a nativitatis et Inaugurationis Reginae First that by the ringing of theÌ„ the feasts of the Nativity CoronatioÌ„ of the Queene may the more solemnly be celebrated Calvinotur Secondly in regard you solemnise these daies most devoutly Lastly in regard yee note these times in your Calenders with great redd letters First note that Saunders tearmeth the 17. of November Festum a Feast et diem Nativit festum and the daye of the Queenes Nativity a feast But meerely vvithout proofe or warrant Nowe A nomine ad rem Pla. in Cra. tylo to reason from the appellation and name of the thing to the thing it selfe vnlesse the word expres the materiality of the thing named formally noÌ„ valet argumeÌ„tum as the meanest Sophiste in Oxford knoweth a nomine adrem An argument drawne from the name of a thing to the thing it selfe is of noe force or maketh noe proofe Yea but what meaneth that outragious ringing replieth N Saunders and W. Reynolds vnlesse you haue made it a formall Holy-day To this I answere by the right of that that hath beene inferred before that it is no good reason that it is an Holi-day because of this ringing Bells serue for the ringing to sermons for â—unerals to exercises at Princes CoronatioÌ„s In publicke danger of fire in solemne meetings of Cities in Vniversities in Convocations CoÌ„gregations other scholasticall exercises for Câ—vâ—â— few 〈◊〉 night for 〈◊〉 of the clocke at morning partly for that not oneâ—y all the learned of the lande but the ignorant simple people of this Realme knoweth that Belles haue sundry other vses then to signifie Holly-daies and that appeareth by Durandus in the place before cited and by that observation of mine before wherein it hath bin declared that Bels succeeded in vse of the legal silver trumpets And for the great ringing the 17. of November is onely an outward testimony of that ioye which our hartes conceiue for the great happinesse of Q. Elizabeths Regiment See the discourse before cited of the vse of Bells If they will prooue it to be an Holly-day in regarde of the Ecclesiasticall office Sermons and praiers that day vsed The reselling of this cavill you shall finde specified in the Answere of the first generall accusation and in the issue of the conclusion of his Apology Lastly vvhere the noting of these daies vvith greate letters is inferred for probation by N. Sanders I summarily answere this cavilâ—tion in this sorte The vnsuffiency of this reason may palpably be found and appeare evidently by this illation If noting with greate red letters bee an appropriate condition to signifie an Holy day in these times aswell this Accuser may conclude that the dayes of the entring of the Sonne into Aries Taurus Gemini c. to each I say Persius Satâ— 5 Preserum siquid Maâ—…i rubrica notavitâ— Librorum tituli et capita hac no tabantur Columella Lib. 2. of the 12. Signes are Holy-daies For all the titles of these days are limmed with red â—…ke by our Astronomers direction in all our printed Calenders Likewise the beginning and ending of tearmes Ember weckes c. may be materially as I haue spoken before accounted Hollidaies and daies sacredly festivall For all these in our Calenders and Almanackes are in this manner noted described In one word to conclude vpon this signe The 7. of September and the 17. of NoveÌ„ber are Holly-daies Why so because these daies in our Calenders are noted vvith greate redd letters for that this is an infallible signe of an Holly-day saieth Saunders The Scribes in the Gospell prognosticated a faire day by a redd skie in the evening And the red by miracle equally distinguishing the Rainebowe is a token that all the worlde Math. c. 16. Chro. Melanct in Carionem Genes Tully de natu Deorum Apoc. 17.3 Note beefore the fable of the â—…landers adoring a Mallet as it hath already perished with water which the greenish hue in the rainebowe representeth so in future time is a figure