delivered by Paule the teacher of the Gentiles that they pray for all men I might adioine also herevnto the opinion of some concerning the nature of the greeke words especially vsed in the â—ext by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supplications praiers intercessions giving of thanks but since Oecumenius hath not imployed so much in his definitions I voluntarily omit to prosecute it Occumenius The seconde cavillation or quarrell which is picked or conceived against our practise of this Canon is this True â—ay our Adversaries this place enforceth by plaine proofe that publique praier is to be made for Princes and all placed in authority in all assemblies of holy Church to deny that is an Anabaptisticall absurdity and an vncharitable impiety But yet for all that we affirme saith the Adversary that it savoreth somewhat of Superstition Iudaisme Gentilisme to restraine the solemne Church-office to one day and to obserue it in such sort as it is nowe performed in the Church of England To this I answere in this sort First I doubt not but each day many faithfull godly people domestically through out al her Maiesties dominions make fervent praier to almighty God for her Highnesse safety Secondly it is evident that in all Cathedrall Churches through all this Realme in each great Parish and Congregation of the Land where morning and evening the sacrifice of that divine service is offered vnto God publique praiers are in like sort made for her Graces preservation And to this purpose divers praiers and Collects are ordained daily to be read in â—he places before specified as it appeareth by our CoÌ„munioÌ„ book yet this nothing impeacheth the lawfulnes of the sacred celebrity yearly performed the 17. of NoveÌ„ber no more then the private praiers made by each man at home impaireth the lawfulnes of publique praier in the like case vsed in our Churches no more then the sacred praiers each weeke generally vsed Feria 4. 5. impeach the sacred Service in the solemne feast of Christes Nativity Resurrection Ascension c. or any other holy day nowe solemnized in this Realme This being a sounde Maxime in Divinity So that the materiality of a divine precept be observed the time and order of the vse of hundreds of them are and haue beene left to the disposall of the holy Catholique Church and most commonly to every provincial Church Diocesse of every Christian kingdome This is the cause why Wednesday Friday rather then Munday or Thursday are daies appointed for divine service throughout this Realme This is the reasoÌ„ why we resort to heare divine service and Sermons at such such times why such psalmes are reputed this day others another why holy communions are rather ministred at such a time then at other In which church practise wee follovv the heavenly counsel and sincere light of that Lampe that the Apostle hath lighted vnto vs in the 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Romans Vers 6. and the 1. to Cor. 14. the last verse He that observeth the day observeth it to the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Generall Max. Let all things be done honestly and in order These places being to be vnderstoode of observations of Rites meere Adiaphorall or indifferent and according to this forme of celebrity al is don by vs herein exhibited Which manner of observations S. Austen hath in these words following made approbation of answering Ianuarius his Interrogatories according to this forme Three sortes of things are to be coÌ„sidered that concerne our action in the church Ad Ianuarium Epist 118. 1 Those things which the authority of the holy scripture prescribeth to bee done by vs he makes no question of these but we are all bounde to performe them according to the due concernment of place time and person The second sorte of thinges consisteth of such actions which the whole church acknowledgeth dispersed farre and vvide over the face of the world to doubte to doe any of these as farre forth as they concerne place Disputare time and person is a point of most insolent madnesse The third sort of things are such as are vsed in sudry sortes by diversity of nations couÌ„tries provinces of which kind these may be instanced in Aliqui ieiunant Sahbato alij non Alij quotidiè coÌ„municant corpori sanguim Dominico alij certis diebus accipeunt alibi Sabbato tantuÌ„ Dominico alibi tantuÌ„ Dominico TotuÌ„ hoc genus reruÌ„ liberas habet observationes nec disciplina vlla est in hic melior Christiano quaÌ„ vt eo modo agat quo agere viderit EcclesiaÌ„ ad quaÌ„cunque forte devenerit Some fast on Sattursday some fast not on Satursday Some receiue the CoÌ„munion every day some on certeine speciall daies some on Satursday and on Sunday onely some on sunday onely c. All things of this kind haue free and arbitrary observation and herein there is no better discipline for a Christian then to conforme himselfe to doe as he seeth that Church doth whereon he lighteth Lastly if it be demaunded what coherence the 20. Psal hath with this place cited out of the 2. of the B. Apostle to Timothy Glosse S. Hierom. S. Aust c. 2 Sam. 21. Rab. Solomon and wherein they be proportionable to aver the proofe of the matter controversied since many expound this Psalme only of Christ our Savior other some as namely Rab. Solomon of king David 2. Sam. 1 cap. 21. when Davids men in regard of the daunger that Ishi-Benob put the king vnto sware vnto David saying Thou shâ—lt got no more out with vs vnto battell least thou quench the light of Israel I answere omitting all exposition of writers on our side least I should seeme partiall in mine owne iudgment and doe allow and follow herein the opinion of Fr. Titleman which hee hath delivered in the proheme of his Paraphrase of that Psalme as most agreeable to the truth and most fitting this purpose Fr TitlemaÌ„ in Psal 19. Most of the learned do refer this Psalme vnto Christ as making it the praier of the faithfull wishing al happinesse and prosperity vnto him whose godly exposition I may by no meanes disallow yet must I craue pardon if in this my illustration vpon this Psalme I shall rather ascribe it to a civill Prince or governour because indeede it seemeth to me to be a praier made by David himselfe delivered vnto the Pâ—iests as a forme of praier and blessing for his safety and for his happy successe and victory against his enemies Qua vterentur ad cantandum supplicandum Deo pro regis salute potâ—ssimùm eo tempore quo contra hostes esset prafecturus Which forme of praier they should vse vvhen they did either praise or pray vnto God for the safety of their king chiefely when he went forth vnto battell against his enemies Et quontam B. Paulus doâ—et Timotheum scribens 1 Tim. 2.1 â— Primum
tacitarum literarum ad aures ipsorum per venire and that they would vouchsafe to imitate herein the commendable example of Foelix the Deputy though otherwise a corrupt Iudge Act â—3 who would not heare S. Paule his most iust defence neither release him vppon the testimoniall contained in Claudius Lysias his Epistle vntill hee had heard what his adversaries could speake against him I desire thee to obserue herein also Gentle Reader that in this tract my chiefe drift and intent is only to answere such accusatioÌ„s as are obiected against our celebrities now yearly vsed the 17. of November in manner forme before specified But yet because the authours of this accusatioÌ„ haue so cunningly framed their speeches that it is vnpossible almost to defend the solemnes of the Coronation without mention also of our thankfulnesse to God in remembring the day of the Queenes Nativity very willingly in defending the one I acknowledge my selfe no lesse armed to defend the other And although I mention only or for the most part the day of the Coronation yet vnderstande that the very same obiections are for the most part of that nature that oppugning the one they doe oppugne the other those accusations I meane that they alleadge against the Coronation day fitted by them artificially doe serue to oppugne also our celebrities vsed for Queene Elizabeths birth-day imitating herein the skil of experimented Canoniers who although they take their aime directly against one parte of an opposite rampire of stone which they batter doe not only strike that parte which they fixe their eies vppon in the discharge but immediately strike the directly adverse part also by no lesse violence in repercussion and rebound imitating I saie herein Echoes in which one voice doth yeeld two souÌ„ds and those brasen Cymbals in the temple of Iupiter Dodonaeus Chil. Eras Cent. 1. Suidas which were so artificially contrived that if one ranke were touched the other also sounded resembling likewise the sound of the Lute which if you presse in the necke with the left hand the right hand is enforced to strike the same strings in the belly of the Lute And that I may the better keepe my selfe within compasse in few words I wil lay downe the state of the Controversie that in it you may see the substance of the matters in this argumente to be discussed THE STATE OF THE QVESTION 1 Whether the sacred solemnities at these times yearly celebrated by the Church of England the 17. of November commonly named QVEENE ELIZABETHS HOLY DAY bee repugnant to the immaculate institutions of the law of God and to the reverend and Christian constitutions of the holy Catholique Church 2. Whether the triumphs vndertaken and performed at Courte that day â—onfires râ—nging of bels discharging of Ordinance at the Tower of London in the honour of the Queene and other signes of ioy then vsually and wilingly exhibited by the people of our Land to expresse their vnfaine a loue to hir Maiestie be laudable convenient and in their owne natures tollerable in a Christian Common-wealth The Adversaries holde the Negatiue as it hath appeared and doth appeare by speeches and writings we hold and teach the contrary to theÌ„ heerein but because a bare Assertion is not of sufficient validity to decide a matter controversial a bare Negatiue is not of it selfe in such a case a sound sufficient answer without the reason of our Negatiue Cic. 1. de Natura De. orum Ipse dixit Turpe est philosopho aliquid dicere sine ratione quaÌ„tò magis Theol. and since Pythagaras his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not a grounde sure inough in controversies now a daies for the opponent to vse or the Adversarie to relie vppon without other probable and sufficient reasons the particular and sincere alleadging of our Adversaries obiections and the allation of our answers wil easilie demonstrate who maintaine the vndoubted truth and who deale sophistically maliciously vntruely And because in custome of Schooles oppositions ordinarilie are precedent to solutions In places of iudgment accusations are accustomably heard before defences plaintifes informe before defendantes put in their answeres I will first lay downe what exceptions our Adversaries take against the solemnization the 17. of November in this Realme performed who be the accusers in this action what manner of persons they bee that haue picked this quarrell with what â—ile their weapons haue beene sharpdened in what mould they haue beene cast on what anvilde they haue beene hammered The Accusers I finde in this Action foure accusers three of them of our owne nation Oâ—om in Macchab. the fourth by profession a Iesuite or as they call themselues of the Society of Iesus borne in Lorayne as he saith himselfe Sand. de schiâ—â—m pa. 302 303. Raâ—n in Calu. Iuiâ—â— Lib. 2. Pag 347. Cap. 18. by name Nicolaus Serrarius The English men are Nicolas Sanders in his booke de schismatâ— Pag. 302.303 William Raynolds in Cal. Turc Lib. 2. Pag. 347. Cap. 18. according to these additions in which they are now printed the third also which I take to be an English man I terme Anonymall because those things that he hath obiected come to me but at the second hand and by the reference of some other the authour remaining Individuum vagum But because Sanders Reynolds Serrarius are holdeÌ„ men of greater reputation for opinioÌ„ of learning varietie of reading and laborious penning by them that preferre Babylon before Syon the traditions of men before the heavenly inspired and purified word of light and life I will especially insist in this discourse vpon such accusations as they haue devised contrived vttered and set abroach in the world Accusation The Church and common wealth of England transgresseth against the lawes and offendeth against the sacred practises of the holy Catholique Church and by the issue thereof against God in that it solemnly celebrateth the 17 of November and ordeineth it to be a holy day or day sacred by church-service to the honour of Queene Elizabeth The triumphes at Courte and other signes of ioy that day vsually exhibited by the people of the Land are foolish ridiculous meere heathenish and actions that savoure of nothinge else but meere â—latteries c. The summe of these accusations and the substance of these exclamations which they haue vsed in this debatement may be reduced breisely to these heads conveniently digested after this manner Obiections appertaining to the fiâ—st generall head The repugnancy of these solemnizations and celebrities to Gods holy word and the constitution of the holy Church they haue endevoured to proue after this sorte Such publique offices of any church that cannot bee warranted by Gods holy word that haue neither presideÌ„t therein to patronage them not any good consequent out of scripture which also haue neither decree Canon nor constitution of the holy catholique church neither any approued testimony of any history or of holy Father are meere vnlawfull
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
omriuÌ„ fieri obsecrationet orationes and seeing the B. Apostle Paule teacheth Tymothy writing vnto him that first of all supplications praiers intercessions and giving of thankes bee made for all men For Princes and for all that are in authority Cumque vix alius in vniverso Psalmorum libro occurrat quitam commode apertè per omnia ad hoc propositum quadret visum fuit nobis expediens hunc psalmum â—…a elucidando aptare vt apta forma esse possit oraÌ„ li pro Rege aut etiam alio quolibet sive in temporal bus siue in spiritualibâ—s prasidente vt ipsum proferant sive Sacerdotes siue alâ—… et subiecti pro salute Regis And seeing in the whole booke of Psalmes scarce may we finde another Psalme which so fitly and evidently every way suiteth this purpose it seemed good vnto me to proportion out this Psalme by thus illustrating it to be a fit forme of praier for a king or any other Temporal or Spirituall Potentate to be vsed either by the Priestes or other his subiectes for the safety of the king The other parts inferred in the Maior of the first syllogisme since they confine in nature these accusations that appertaine to the secoÌ„d general head I differ the haÌ„dling of til it please God I come to that part of the Apology vntil I haue coÌ„futed the three maine accusations that immediatly ensue this first If questioÌ„ be yet made what reasons we haue why this Church office rather should be celebrated and solemnized the 17. of November then any other day I ansvvere we rather performe this office vpon this day then any other for that as this day 41. yeeres now expired God of his infinite goodnesse gaue to our Queene Elizabeth the Crowne of our Realme by lineal descent after the decease of her Sister Queene Mary A day registred in all our Chronicles to all happy remembrance Euseb lib. 2 cap. 19. de vita Const such a day as Eusebius speaketh of A day wherein our Nation received a new light after a fearfull and bloudy Eclipse and al countries subiect to the English Scepter A day wherein God gaue a rare Phaenixe to rule this land A day shining graciously to many poore prisoners who long had been wearied in cold and heavy yrons and had beene bound in the shadow of death vnto whome shee came as welcome as the sweet shower commeth to the thirsty land and as the doue that brought the â—â—â—ell leafe in her mouth if it bee lawfull to vse this speech came to faithfull Noah and to his family Gen. 8. after they had beene long tossed in the miraculous deluge I might heerevnto adioine how necessarie a thing it is for kingdomes faithfully to obserue record of daies this condition in regard of the iust Computation of Princes Raignes but that I am loath to spende any more matter in this argument not so directly pertaining to this present discourse The second Accusation All church-service wherein all glory and honour is not giuen to God alone and wherein the office of the B. Virgin the mother of God is neglected brought into conteÌ„pt or wilfully omitted is meere scandalous impious and intollerable But the Ecclesiasticall service some dayes vsed at these seasons in the Church of England is of this nature quality Ergo the Ecclesiasticall service some daies vsed at these seasons in the Church of Englande is meere scandalous impious and intollerable Answere The 1. part of the Maior cannot be denied For true it is that noe church-service can be good lawfull true or sincere wherin all honor and glory is not giuen to God For our Saviour calleth Math. 21. the church of God the teÌ„ple of God Mat. 21 12. Ioh. 12. Mar 11. Isa 56. Luke 19. Act. 13. Esay 2.2.3 Psal 122. Eccle 4.17 his fathers house mine house the house of prayer c. This also may be prooved by the continuall practize of the Synagogue by the prescriptioÌ„ of the Apostle 1. Cor. 11. 1. Cor. 14. 1. Tim. 2. and 1. Timoth. 3.15.16 neither needeth it any proofe more then the sun wanteth light or the sea waters The sequele of the Maior first I purpose to stand vpoÌ„ nexte I require the proofe of the Minor This Nicolâ—us Sanders in his book De schismate seeketh to demonstrate the evidence of this sequele and the Minor in this sorte and in these wordes Pag 302. de Schis First Protestantes vtcunque tenent festos penè omnes quos antiquitus celebravit Ecclesia 〈◊〉 â—utores solum in festum sacratissim sacraments et D. Virginis cuins Assumpt Nativ Concept solennes dies abrogarunt Solemnislimè O pure CicetoniaÌ„ atque ad matoreÌ„ eiusdem sanctissimae Virginis coÌ„temptum El zabetha Natalem diem solemnissime celebrant c. The Protestantes although they hold allow almost all the feasts that the ancient church obserued yet they are more malicious against the feast of the Blessed SacrameÌ„t and of the B. Virgine the solemne feasts of whose Assumption Nativity and Conception they haue abbrogated and to the farther contempt of that B. Virgine insteede thereof most solemnly doe celebrate the birth-day of Q. Elizabeth Answere Note In this Accusation of Mast Saunders first obserue that this obiectioÌ„ doth especially concerne that Church-celebrity which he affirmeth is now vsed in England the 7. of SepteÌ„ber which is the day of our Q. happy Nativity so that this accusation in shew and at the first sight cometh not within the compasse of any publike celebrity perfourmed in England the 17. of November so that here I might referr this to some other discourse as a mater meere impetiment to this present case Yet in regard I promised at the beginning of this treatise to answer as farre forth as God should enable me all such matters of accusation as the adversaries had artificially though maliciously impertinently inferâ—ed ioyntly with that which materially immediatly concerneth the solemne action of this Realme the 17â—0 Novemb. I wil as briefly as I can by Gods grace discover the mysteries of this sequele and the weaknes of those foundations where vpon it is grounded And the rather for that in mine opinion though in words M. Saunders doth especially mention the Nativity of Q Elizabeth yet by sequele and by the waye of issue his speeches can beare no sense at all vnlesse those things that he hath vttered in the bitternesse of his gall be vnderstoode of the actions of this Realme now yeerely perfourmed the 17. of November The sequele of the Maior is that thing which I first demur vpon I would willingly haue them proue by the warrant of Gods word and by the practise of the vniversall church that there is any church-office due to the â— Virgine the Mother of God the 8. of September yeerly and by what authority the church of Rome can make it an Holly day First there is no ground of it out of the Scripture Aug de
I say and a signe vt totus tandem ignesceret mundus that all the vvorlde shoulde perish with fire And it is an infallible token of the bluddines of Rome that the woman Apoc. 17. is seene to sit vpon a scarlet coloured beast But that signing with red letters in the CaleÌ„der is a certaine token of an Holi-day is no infallible property as Saunders hath alleadged The distinguishing of Aries and Taurus and the rest of the 12. Signes by their red letters therein will easily dischardge me without the force of a Mallet out of the brakes of this obiection If not for perhappes they will not descend vpon so simple a conceite neither leaue their Zodiacall honors vpon so small a quarrell beeing to entertaine the Sunne each month once a yeare into some one or other of their houses Yet I hope for a shifte the Lawyers in Westminster Hall will pleade for my deliverance here in without a Golden fee which otherwise they may easily yearne these daies being meerely workendayes by no ceremonious rites neither lavve Ecclesiasticall ordained Holly-dayes But here finally if question be made by what good authority the Church and Common wealth of England can warrant their solemnizations and celebrities in these actions to satisfie al reasonable and good Christians I summarily yeeld these reasons First I say that all publicke exercises Ecclesiasticall may bee warranted by the rule of the Apostle 2. Tim. and by the warrant of the 21. Psalme as it is discussed in the second generall head Secondly that if the Church and Christian state of England should prescribe it to be an Holyday that their prescriptioÌ„ haâ—â— good example for it in Canonical scriptures and in those scriptures which are named by the godly and learned lâ—br Ecclesiastici Ecclesiasticall bookes next in authority to bookes Canonical namely out of these places First out of the book of Hester c. 9. v. 18.19.20 21. wherby Mardochai his directioÌ„ letters were sent to the Iews that were through al the provinces of king Ahashuerosh that they shoulde obserue the 14. Fest Pur. sive sortiuÌ„ cap. 7. ve 6. day of the moneth Adar every yeare with ioy and feastâ—ng to send presents every maÌ„ to his neighbour and giftes to the poore A day wherein their sorrow by God was turned to ioy from mourning in regard of the bloody massacre contrived by wicked Hamon to the finall extirpation of that holy though afflicted people vpoÌ„ which action Lavater in his Commentary vpon Hester hath written this Lavaterus in librum Hester Ex his quae hactenùs attulimus facile videre est Christianos exempto Hesterae Mardochaei dies festos indicere vel acceptaere posse Dominicum diem ab ipsit Apostolis institutuÌ„ diximus propter hunc veteres Christo dies quosdam sacros dedicarunt Christi Natalem Circumcisionem Resurrectionem Ascensionem in coelum Missionem spiritus Sancti cosque coluerunt fidei confirmandae reique gestae testificanda gratia Hos si qui imitentur vt maxime probemus c. In Christiana libertate c. Quod adritus illos solennes qui ad publicam reigestae memoriam atque gratiarum actionem quae Deo sic per se reprebendi nec debent nec possunt Omniâ—o enim nostrum est Deo ob accepta beneficia gratias agere eademque perpetua memoria celebrare ad posteros transmittere Out of this which we haue hitherto alleadged it is easily seene that Christians after the example of Hester and Mardocheus maâ— either appoint or accepte and approue Holy-daies We haue heretofore said that the Lords daie was first instituted by the Apostles themselues because of this our Ancestors coÌ„secrated certain daies to be kept holy vnto Christ as the Birth-day of Christ his Circumcision Resurrection Ascension his sending of the holy Ghost and those they observed both for confirmation of their faith and to testifie the remembraunce of the benefits performed vnto men on those daies These if any man imitate wee shoulde greatly al owe of their proceedings heerein in Christian liberty c. And as coÌ„cerning those ceremonial feasts which pertaine to the memoriall of a publique benefite and to thankes-giving vnto God alone they neither can nor ought to be reprehended For it is altogither our part and duty to giue thanks vnto God for benefites received and to celebrate the perpetuall memory of them Iud. 16.3 This verse is in the latine but in no Greeke copy that I haue seene Seratius in 16. Iudith Aethiopica ecclesia in suo calendario habet diem fâ—â—iuÌ„ Iudithae Macchab. 4 and to transferre the same to al succeeding posterity Thirdly the last verse of the Booke of Iudith mentioneth a celebrity by the Iewes yearely and continually perfourmed in remembrance of her victory over Holophornes In the exposition of which place Serrarius hath touched the religion and piety of the Iewes that in remembrance of this victory instituted a solemne festivity The feast of the dedication by Iudas Machabaeus and his brethren and the whole congregation ordained to be obserued yeare by yeare after the clensing of the Sanctuary serveth also for a patterne in like cases to follow And so much the more for that our Saviour Ioh. 10. in the time of his flesh taught in this celebrity in the Temple Iohn 10. Hebr 5 7. Some diver say there is about this feast of the dedication but he time of the writer mentioned Ioh. 10. sheweth what feast it was Nonnus in his paraphrase in greek verse vpon Saint Iohn is ceceived Vide Bezae Annot. in hunc IocuÌ„ Lib. 1. ca. 1. ca. 41. lib. 2. ca 19 Euse de vi CoÌ„st paneg Hospinianus lib. de festo Iudaeorum c. 10. Serar com c. 7. Mac. 1. To these examples may bee adioined that which Eusebius hath writteÌ„ in the life of Constantine the great In whose raigne a panegyris every 10. yeare was celebrated to Gods honor To glorifie his name for that happy regimeÌ„t for the light of religioÌ„ in ConstaÌ„tine the great his raigne giveÌ„ to the world and for that great conquests given to that Emperour by God And Halcyon peace ensuing thereof to that mighty Empire To this end a festivity was celebrated in that great Empire of this quality or nature wherein God was glorified Hymns were song Constantine and his sons Gods instrumentes in the establishment of Christian religion and peace in that Empire generally were remembred by all that Empire with great acclamations To these I wil adioine two other authorities one of ours an other vttered by a Iesuite a man of their owne Some feasts are observed by the Church though not expresly ordained by God yet instituted to Gods honor and of purpose celebrated to call to memory Gods great blessings conferred vpon his people In these feasts this Author specifieth the feast of Purim or sortium which is in English of lots The other testimony is alleadged by Nicholaus Serrarius commentary lib. 1. Machab.
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