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
of prophecy Apocalyps 19.10 And how pâ—ant this is to this purpose you may see that this figure diverse ancient fathers of the church do sufficiently obserue Isidore saith Isidore Haec regina venturaÌ„â—cclesiam de gentibus desideraÌ„teÌ„ Christum figurabat c. This Queene represented the Church which should come of the Gentiles desiring Christ which accompanied with diverse sortes of men Eucher de de regn l. 3. and forgetting both her owne people and her fathers house should runne vnto Christ To this is correspondent that of Eucheritâ—s Sienâ— haec regina venit à sinibus terra c. As this Queene came from the endes of the ends of the earth to wit * Or Aethiopia India as some say to heare the wisedome of Salomon so the Church many ages after came to her redeemer and teacher that after the foolishnesse of her error shee might at length perceiue the doctrine of the truth This is that Queene of whom it is said vnto the Lord On thy right hand standeth the Queene in a vesture of golde wrought about with diverse colours that is to say adorned on all sides with diverse precious and comely vertues For this is the mother of all that beleeue which regenerateth such vnto salvation as were borne vnto death by whome Christ hath restored more in Grace then perished in Nature To this may be fitly annexed that of Angelomus Stromata Angelomus Stromata August Serm. de Temp 252. Seâ—â— 2. In figura hutuâ— reginae venâ—t ecclesia ex gentibus c. Vnder the figure 〈◊〉 to this Queene the Church of the Gentiles came from the endes of the earth saying aside all earthly desires and vices to heare the wisedome of Salomon that is to say of our peace maker our Lord Christ Iesus who in his flesh loosed the bandes of enmity betwixt God and man Shee came after her olde profane superstitions to heare of inlightning of the faith of the iudgmeÌ„t to come of the immortality of the soule and of the hope and glorie of the resurrection Shee came into Hierusalem therefore with a great company not with the one onely nation of the Hebrewes of which the Synagogue did before consist but with all kindes of men and diverse nations throughout the whole world We must also thinke as Saint Augustine very well observeth Aug. coÌ„tra Manich. li. 22. cap. 24. Qua in re hoc prâ—mùm dâ—co c. In which matter first this I say that not onely the tongue of those men but the life also was propheticall and that that whole kingdome of the Hebrew nation was some great Prophet because they were the figure of some great prophet Wherfore concerning them whose heartes were instructed in the wisedome of God the prophecy of Christ and of the church which was to come is to be scanned not only in their sayings but in their doings also but as concerning the rest and the whole body of that nation the prophecie of Christ and the church to come is to be examined in those things which by Gods secret working were done either in them or by them 1. Cor. 10. Namely this I doe gather of him that not only their tongues but also their liues were propheticall so that the history of the olde testament is but as the shell of the nut to the kernell the vaile to the face of Moses the curtaine to the arke the vaine to the silver the letter to the spirit as the combe to the hony the ring of golde to the precious stone inclosed in the base Of this we may see more in Saint Augustine in his seventeenth booke de Civitate Dei his first and third chapters The person and figure sufficiently described and the vse of the doctrine accordingly handled the next thing that offereth it selfe to my discourse is the action of this worthy woman here mentioned Her action may be the better scanned if we wil weigh what the son of God hath testified of her action in this life and of her honour reward and glory in the life to come adioyning here vnto as occasion serveth for elucidations sake such things as are at large written of her 1. King 10. and 2. Paralip 9. to which chapters I must necessarily referre you oftentimes 1. King 10. 2. Chro. 9. because that those things which are briefely laide downe here are amply discoursed of in those former histories Here they are brought in by the way of example there they are laide downe fully in story By this also you shall finde that the old testament is not contrary to the new but that the same spirit was author of them both Aug. coÌ„tra Manich. August de doct Christian lib. 3. cap. 30. Lastly that although there are sundry second helpes to open the scripture as the rules of Ticonius which Saint Augustine hath mentioned de doctr Christ lib. 3. cap. 30. and other rules there specified and such things as many of the ancient fathers mentioned Hilar. de trinit lib. 1. Iren. contr vaâ—ent li. 1. cap. 1. Apocalyps as Hilary lib. 1. de Trinitate And Irenaeus against the Valentinians lib. 1. cap. 1. Yet the best of all that farre surmounteth all other kindes of expositions is to open holy scripture by scripture For the treasuries of the house of David will only be truly and finally opened by the key of David Scriptures will best bee expounded by that holy spirit by which they were endited 2. Pet. 1. as metall wil bee only mollified by fire the adamant hammered only by tooles of his owne nature or as some say sanguine hircino with Goates bloud Iron will only bee drawne by the load stone And because I may strictly follow the line of my discourse I will first by the grace of God speake of such actions as are mentioned of her in this life performed and so by sequele of the rest Things that are spoken of her in this life are these two first her comming to Hierusalem secondly what her actions were at Hierusalem when shee came to Salomon And lest I should counfound both you and my selfe in the multiplicity of these generall heads I purpose first to answere an obiection which might otherwise through occurrence hinder me in this particular discourse Wherein nominately these three branches are incident to be delivered what moued this noble Queene to come to HierusaleÌ„ what paines shee tooke in her comming or iourney lastly with what traine shee came and how honorably shee was accompanied and attended vpon in her iourney to Hierusalem The obiections by Gods assistance in few words shall be dissolued Whereas it may bee thought an vnmeet thing both in regard of the sex which is feeble delicate by nature and in regard of the vocation place which this woman was by God called vnto honoured with all namely that a person of her sex and estimation should vndertake to perfourme a iourney of so great travaile a matter of so
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
Gods word neither of any constitution of the Primitiue church neither established by any decree of the Catholicke church 8. or 9. hundred yeeres after our Saviour Christ his blessed Incarnation But some will heere obiect that in this discourse I imitate my forefathers of one preteÌ„ded reformation and tread in their steppes whoe longe agoe haue proclaimed open warre against Gods saintes especially against the Blessed Virgine the mother of God whome from the time of the conception and birth of our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. all generation shal call blessed Vnto whome I make this answere God forbid that I or any one that cal vpon the name of God their God ours should speake dishonourably of the least member of Gods house much lesse of theÌ„ that walke with the lambe vpon mount Sion whose teares God hath wiped awaye vvho rest from their labours vvho raigne vvith Christ Apâ— Siâ—a◠〈◊〉 Har lib To. 2. he 68 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 4. Hom Ilia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iud. 11. by whome the Lord hath gotten great glory who as Epiphanius saith are Sanctum honore quies ipsorum ingloria profectio ipsorum tunc in perfectione sorâ—s ipsorum in beatitudine in mansionibus sanctis tripudium cum Angelis diaeta in caelo conversatio traâ—vines scripturis gloria in honore incomparabili ac perpetuo bravia in Christo Iesu Domino nostro per quem et cum quo gloria Patri cum sancto spiritu in saecula saeculorum Amen Saintes in honor vvhose rest is in glory vvhose departure berchence is in perfection vvhose portion is in perpetuall blisse in holy mansions their ioy with the Angels their diet in heaven their conversation in the divine scriptures their glory and honor incomparable and everlasting their crowne in Christ Iesus our Lord by whome and with whome be all praise to the Father vvith the holy Ghost now and for ever Amen Neither let any bee seduced with any such sinister persuasion that any one that professeth sincere religion hath any misconceipt or will vse any dispitefull or contumelious speeches against the mother of God to whome the Angell Gabriell saide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haile thou that artfreely beloued the lord be with the In the Epithet of whose name the glorie of her vertues shineth as Epiphanius hath demonstrated in the places marginally noted yet heerein vvee must ever obserue this caveat in all speech wherein vvee mention her honour that none of these attributes titles and dignities whereby shee is remembred be not waies derogatory to Gods glory or raungingly waver out of the limittes that Gods holy word hath prescribed vnto vs to bound our selues in which thing the same Epiphanius also hath in holy descretion in the places before specified very sincerely delivered vnto vs The nature of man hardly stayeth himselfe in one place and is ever indangered by his owne slâ—pperinesse or lubricity sometimes it bowes to much on the right hand sometimes it bendes to much on the left hand it ruÌ„nes sometimes one point to much vpon Sylla by and by it crosseth a contrarie course vppon the gulfe Charybdis not able to keepe his current 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besides both fire and water as the Poet hath saide which thing how true it is this present argument manifestly desciphereth some sortes of people lend eare to much to the Andicomarians some listen to much to the Collyridians some speake despitefully of the B. Virgine and that is impiety some make her a God by deifying her and that is a madd fury This humor invegled certeine women in Arabia to offer sacrifice to the B. Virgine blasphemously In which service was fulfilled that of the Apostle In the later times some shall depart from the faith and shal giue heede to spirites of errour and doctrine of devils Erunt enim tâ—quit mortuis euitum divinum prestantes quemadmodum etiam in Israell coluerunt For there shal be saith he such as veelae the divine worshippe to the deade as there were also in Israell This spectacle one may palpably find in them of Sichem that haue in like sorte honoured the daughter of Iephthe vvhich vvas once offered to God in sacrifice by her fathers vowe And in Thermutis the daughter of the king of Aegypt who was foster-mother vnto Moses Concerning all actions of like quallity I conclude in this sorte with the same Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not meete to honor saints beyond that which is meete but rather to honor their master and maker The body of Mary the B. Virgine was holy but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shee was a Virgin to be honored yet not a God to be adored but she adored him which was borne of her flesh which also descended from heaven out of the bosome of his Father let Mary the blessed Virgin be honored the father the sonne the holy ghost onely be adored For if God will not haue Angels adored much lesse the B. Virgin which was begotten by Ioachim conceiued by Anna which was giuen to her parents praiers according to promise yet was she noe othervvise borne then as naturally man is borne of the seede of man conceiued in the wombe of her mother There remaineth yet of this argument the discoursing of the Minor which I beseech you in like manner giue me leaue to vnfold vnto you In the Ecclesiasticall service perfourmed in the church of England the 7. of September and the 17. of November at these times some rites are vsed dishonourable to GOD and to the office of the B. Virgin the mother of God I demaund the adversaries conviction herein The evidence herein saith the Accuser I demonstrate in this manner To the greate contempte of the B. Virgin you make the 7. of September an holiday which is the Even of the B Virgines Nativity This 7. you solemnize most devoutly this day you significantly note in your Calender with red letters but the day of the Nativity of the B. Virgine you expresse onely in blacke Characters c. The first part of the Accusation implieth thus much omitting that which is spoken of the noting of the 7. of September the day of Queene Elizabeths Nativity with red lines referring you to mine answere herein in the argument of the second generall head England nowe-adaies celebrateth with greater devotion the 7. of SepteÌ„ber their Queene Elizabeths birth-day being the Even of the Nativity of the B. Virgine then the feast of her Nativity namely the B. Virgine First I deny that the church of England celebrateth the 7. of September as an holie day let the adversary proue this by practise or president Canonicall or decree Episcopall or Archiepiscopall of the preseÌ„t church of England let me beare the shame of it I answere to this with the Orator pro Muraena Cicer. pro Mur. Haec sivera essent sunt severi Accusatoris sin
the ende What things shall be required in the day of iudgmeÌ„t of all Christians It seemed that hee reposed not any great confidence of merite in Monastical life as it appeareth by his answere that he made vnto certaine that highly coÌ„mended the Carthusian institution of life discommeÌ„ded life secular In the dreadful day of iudgment God will not aske of such as shall be presented before that glorious righteous and iust tribunall whether they haue been in professioÌ„ Monkes Friers religious persons Eâ—mits c. but this whether they haue lived like good Christians or not whether their hearts haue beene beautified with charity their mouths haue alwaies testified Gods verity whether they haue kept their soules and bodies vessels to the holy Ghost in sanctification and chastity A comfort for al faithful women It is saide also that he exhorted the sexe of women with fervent and holy zeale to loue the Lorde and to cleaue to him since the Saviour of the world disdained not to bee borne of a woman When the extremity of his last sicknesse whervpon he deceased The day of iudgment to the faithfull a day of comforte approached one spake vnto him of the day of iudgement vnto whoÌ„ he replied That day shal not be to me a day of iudgement but a day of grace and mercy These last observations I haue adioyned to the rest not to flatter the world 1. Cor 15.10 but to avoide all partiality in writing not to ascribe any merite vnto S. Hugh but only to shevv what the grace of God hath wrought in him exhorting Pellagian merit-mongers alwaies to perswade themselues that when they haue done all that they can they bee but vnprofitable servants that all things that maÌ„ hath Luke 17. 1. Cor. 4.7 Esay 64.6 he hath receaved that Every good thing and every perfect gift is from aboue and commeth downe from the father of lights that Al our righteousnesse is as filthy clowâ—s that only God is holy and all men sinners c. To those that shall take exception against the vnprofitable tediousnesse of this discourse perhaps will repute it nothing else but a mispending of time pen and paper both to the writer laborious to the reader troublesome I apollogize my selfe in this manner Note By this absolute narration of B. Hughes life I haue yeelded sufficient reason why I giue no approbation to the Minor specified in the obiection and what good cause I haue to make some doubt also of the Maior Moreover by this divers that knew no more of B. Hughes life I wil not say as the old proverbe is then the dogge that lookt over Lincolne An English by-worde 1. Tim. 1.7 Exo. 10.22.23 Rev. 16.10 The angel powring his vâ—l vpoÌ„ the throne of the beast c The suÌ„me of the aunswer to the third general Accusation About An. Dom. 1215 An. part 3â— tit 22 his verbis Votuores coeli c. Iere. 2.13 Bell. Tom. 1. Cont general 7. lib. 1. c. 8 9. but then those that the Apostle saith neither knovv what they speake neither whereof they affirme might be better instructed and giue over vaine attending and listning to old wiues fables wherewith the kingdome of darknesse in the time of darknes was vpheld For at that time the darknes was like the darknesse of Egypt specified in the 10. of Exodus 22. 23. ver And lastly that I might shew that al glory is to be given to God and that all men are sinners It resteth now that I shoulde summarily answere each point of this third general AccusatioÌ„ accordingly as they are laid downe in the premises syllogistically First I answere that the canonization of Saints as it was vsed in the time of Honorius the third and as it is now accustomably practized hath no warrant out of holy scriptures neither out of the Synagogue before Christ our Lorde his Nativity neither out of the ancient Primitiue church The proofes that Antouinus alleadgeth for it are meere allegoricall and very vnsufficient no waies able to hold wateâ— no more then those broken cesteâ—nes which the prophet Ieremy hath spoken of in his 2. Chapter neither are those things of any greater moment which Cardinall Bellarmine hath newly turbished concerning his argument of canonization of Saints But I omit this partly because it doth imply divers questions pertaining ad plenitudinem potestatis Papae to the fulnesse of the Popes soveraigne power partly for that it concurreth with those examinations and confutations that appertaine to those whosoeuer doe professe in writing and haue begonne to answere Bellarmine his controversies which God giving me life and leasure I will doe my best endevor in principally for that to such that are already instructed in the groundes of sincere religion these doctrines of men are by one blast of Gods holy spirite in the twinckling of an eie confounded and brought to nothing Secondly admit that B. Hugh was regularly canonized by Pope Honorius the 3. yet it is no good consequent that the solemne office Ecclesiasticall of the Church of England the 17. of November is any preiudice at all to B. Hugh no more then the solemnization of B. Hughes service is preiudiciall to greater Saints then he was by their owne testimony For that selfe-same day there is in the vniversall Church also a sacred celebrity of many other Confessors or Saints Baron 17. November Vsuardus Max. namely of Gregorius Thaumaturgicus of Dionysius Gregorius Turonensis and others which are holden by the church of Rome Saints of greater merite learning integrity miraculous workes then B. Hugh Thirdly I answere negatiuely to the Minor and vvill God willing demonstrate that this Accuser herein malitiously playeth the part of a slye Sophist namely in this forme The solemne celebrity of Q Elizabeth Coronation day and the sacred Church office that day performed is the cause why B. Hughes festivall day service and honour that day is neglected And that all the force of this malicious accusation consisteth of no other foundation materially then a sophisticall fallacy tearmed by Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which then is vsed Aristot Elench when that which in no sorte is cause of any thing is assigned and reputed to be cause of such an effect that it never prodvced How true my aunswere is these reasons following may perspicuously sufficiently satisfie all indifferent readers to their content Ann. Regn. Reg Eliza. be hae 12. The time of the beginning of the celebrity of the 17 of November D. Coop Vicechan in the Vniversity of Oxford About the 12. yeare of the Reigne of her ExcelleÌ„cy was the first practize of the publike solemnization of this day as farre forth as I can heare or can by any diligent inquity learne the first publike celebrity of it was instituted in Oxford by D. Cooper being theÌ„ there Vicechauncelour after B. of Lincolne and by remoue from thence B. of Winchester from whence this
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