Πανηγυρὶς D. Elizabethae, Dei gratiâ Angliae, Franciae, & Hiberniae Reginae.

A SERMON PREACHED AT PAVLS in London the 17. of November Ann. Dom. 1599. the one and fortieth yeare of her Maiesties raigne, and aug­mented in those places wherein, for the shortnes of the time, it could not there be then delivered.

VVherevnto is adioyned an Apologeticall discourse, whereby all such sclanderous Accusations are fully and faithfully confuted, wherewith the Honour of this Realme hath beene vncharitably traduced by some of our adversaries in forraine nations, and at home, for observing the 17. of November yeerely in the forme of an Holy-day, and for the ioifull exerci­ses, and Courtly triumphes on that day in the honour of her Maiestie exhibited.

By THOMAS HOLLAND, Doctor of Divinity, & her Highnes Professor thereof in her Vni­versity of Oxford.

AT OXFORD, Printed by JOSEPH BARNES, and are to be solde in Pauls Church-yard at the signe of the Bible. Ann. Dom. 1601.

IN INSIGNIA SERENISSIMAE Elizabethae Dei Gratiâ Angliae, Franciae, & Hiberniae, Reginae, [...].

LIlia quae tria fers triplici divisa leone
Bis: Regina potens, vivito Elisa diu.
Praesidium tu dulce Scoto es: Tu (que) anchora Belgae es:
Floret & auspicio Gallia magna tuo.
Hispano metuenda truci, metuenda (que) Papae:
Ast Phoenix Anglo, Gemma (que) rara tuo es.
Militat ecce tibi duplici rosa tincta colore,
Lacte hinc depingens, murice at inde comam.
Dextera te Domini semper tueatur, ab omni
Liberet hostili, sanguinea (que) manu.
His malè sit, malè qui cupiunt tibi, Regia virgo:
His benè, qui cupiunt singula salva tibi.
Thomas Holland.

TO AL FAITHFVL CHRISTIANS, & true harted subiects that liue vnder the peace­able and flourishing regiment of Q. ELIZABETH, by the grace of God Q. of England, France, & Ireland: Grace mercy and peace in our Lord God everlasting.

THE principal contents of this smal booke (loving friends and deere Country-men) compre­hēdeth summarily, in one ser­mon, a perspicuous narration of the holy, honorable, and la­borious, peregrination, of the Queene of the South,Mat: 12: 42 [...] 1: King: 10: 2. Chro: 9: Luke: 11: who came from the vttermost parts of the earth, to Ieru­salem to heare the wisedome of King Salomon. This history in the old Testament, is mentioned at large, by the sacred register thereof, inspired by the holy Ghost: and this history is briefly and perspicuouslie alleadged, by our Saviour Christ,Ierusalē &c How often wold I haue gathered thy childrē togither, as the hen ga­thereth her chickēs vn­der her wings, and yee woulde not. Mat. 24.37. in the new Testa­ment, by the way of comparison, and inferred most pertinently to that ende, where-vnto it was by him applied; namely, to convince the stiffe-necked Iewes of impious incredulity, and barbarous impie­ty: who at that time, to their owne confusion, & eter­nal destructiō, refused the light of the [...]ospel offered by our Saviors ministery vnto thē; preferring obsti­nately darknesse before the sunne-shine of righte­ousnesse, errour before trueth, foolishnesse before [Page] wisedome, death before life.

This peregrination of the Queene of the South in the words before I tearmed Holy, Honourable, La­borious. Holy, in consideration of the sacred mat­ters and divine treasures, mystically wrapped vp in the letter of this History, recapitulated out of the old Testament by our Saviour in the New Honourable, in regard of the circumstance of the action, and the condition of those persons who are in my text men­tioned & described. Laborious in regard of the longe, toilesome, daungerous, and chargeable iourney that this wise and holy Queene vndertaketh, and by Gods assistaunce and grace in al honour, discreti­on, magnifical bounty, princely modesty, & industry performeth.

This Text, how it fitted the time, place, and per­sons; the mutual resemblance, by the way of compa­rison, in the two persons, then spoken of in the ser­mon, evidently declared: the annual celebrities of the 17. of November, being in these times yearely the day wherin this whole Realme giueth thanks to God, by publike service, and sheweth great signes of ioy, in each parish, and general assemblies, for the happy regiment of our Q. Elizabeth, plainely de­monstrateth.

Menander Plutarch [...], &c As God [...]ath fixed in heauē the Sunne and the Moone, excellent resemblances of his glory so in a citty God hath ordained the Prince to shine as a patterne & a [...]irror of his excel­lent Ma­iesty.The person in the Text by our Sa [...]iour commen­ded is a woman; by birth, vocatiō, descent a Queene, by consequente thereof, [...], a liuing Image of God: And (as I haue by good reasō proved in the sermon) a Mayden Queene. The Per­son [Page] for whom we doe the 17. of November accor­ding to the rule of the B Apostle make supplication, praiers, intercessions, & giuing of thankes is by sexe a woman by birth, auncient descent, vocation, title, right of inheritance, and regal investure a Queene; by honour, integrity of life, grace given by God almigh­ty from aboue, a Mayden Queene.

The Queene of the South a woman of great wis­dome, a woman endued with rare learning. The de­monstration and experience of the rare wisdome & skil of tongues giuen by God to the Queene of Eng­land, hath not bin inclosed within the walles of her Courte, neither confined within the limits of her kingdome only, but hath beene sounded in forraine nations, to her everlasting honour, & great admira­tiō, not by the reference of her owne people chiefly, but by the testimony of many wise & graue Embas­sadors sent from mighty Princes and great states to congratulate her Maiesty: with whom she hath con­ferred in several languages,Learning is in poore mē, riches: in nobility, it shineth as gold: in Princes, like an o [...] ­ent pearle and gliste­ring eme­raud Mat. 12 42. 1 King 10 2 Chron. 9. Luke. 11. answering them readily in those tongues, which they haue chosē of purpose to deliver their embassadge in.

The Queene of the South enchronicled in the holy writte of the olde Testament, and honoured by the testimony of our Saviour in the New, for vnder­taking so great and worthy a iourney, as is specified in the place marginally cor [...]: a iourney laborious, toilesome, perilous, chargeable, in regarde of the paines, place, persō, &c. yet honourable in cause & [...]f­fect: a iourney laborious, in regard of the greate di­stance [Page] betweene Meroe & Ierusalem,Pomp. Mel. Africa incul­ta, arena sterili ob­ducta, ob si­tum coeli de serta, saepe multo ac mal [...]fico a­nimaliū genere infe­sta, &c. Africa ser­pentibus a­deo faecūda est, vt mali meritò illi pot [...]ssimum palma de­tur. Solin. cap: 40. Serpentum largo co­quitur fecū da veneno Africa. Si [...]. Strabo. lib. 2. Herod. 4. Diodor. l. 4. Virg. Egl: 1. Sitientes i­bimus Afros Galust. bell: lug. desc. Afric. the substance whereof is discoursed at lardge in the sermon: toile­some, in regard of the extreame heate whereunto those countries, through the which she was to passe, were by nature of the clymates subiect vnto: peri­lous, in respect of the danger of those viperous, venemous, and deadly vermine, which naturally each part of those countries ingendreth: Chargeable, in regard of the traine that she was attended and ac­companied with, and in regard of the great magni­ficence wherewith King Salomon was by her in all regal bounty rewarded: Although the comparison heere wil not holde betweene the Queene of the South & the Q of England for vndertaking a iour­ney &c. Yet neverthelesse how laborious, perilous, toilesome, chargeable the regiment of this mighty kingdome, in these daungerous daies, hath beene to Queene Elizabeth, al Christendome knoweth to her great honour, & we her subiects doe acknowledge, glorifying God that hath wrought so great workes by her, for the establishment of religion, and mani­fold good of this Realme.

The Queene of the South a daughter of peace; which appeareth partly by her learning, partly by her long peregrination: wherof the first is not so ea­sily obtained without peace and quietnesse: The o­ther may be verefied to be true by the fruites of her peregrination. For it is to be presumed to be a thing infallibly true, that shee durst not haue vndertaken such a iourney, vnlesse her countries had beene set­tled [Page] in great peace at home. The Q. of England,Cicer. pro Muren. Si­mul ar (que) in crepuit sus­picio tumul tus, artes il­licò omnes cōticescūt. Bach Lyri. [...]. Mr. A [...]ham speaking of the Q in his School. master, fol. 19. Besides her perfitte redines, in Latine, French, & Spanish, shee rea­deth heere nowe at Windsore more Greek every day, then some Prebenda­ries of some churches do read la­tine in a whol week. a mirrour of peace in these troublesome daies, at her first cōming to the crowne, she came, like the doue to the Arke of Noah, with the oliue leafe, a signe of peace, in her mouth, as I haue mentioned in my tre­atise adioined to the sermon: & hath remained ever since, a continuer of that peace vvhich was first brought in by Gods goodnes vnder her regimēt. For her Maiesties: learning I refer you to Mr. Ascams te­stimonie marginallie coted, and speake the lesse of it, because it is contained in that parte of the compari­son, wherein her skill in languages is mentioned.

The Queene of the Souths holy wisdome thereby was ennobled, and deserved everlasting commenda­tion, in that shee was an embracer of true religion, and with an holy zeale endured extreame paines and peril of a long iourney, to come to Ierusalem, to bee resolued in such doubts by King Salomō, as concer­ned the grounds of her salvation. The Q. of England, a zealous imbracer of his doctrine whom K. Salomō shaddowed and prefigured, a defender of that faith, which the blood of Iesus Christ hath sealed & sancti­fied. For the which, although shee hath not vnder­taken any laborious peregrination, yet hath shee en­dured, for the defence and maintenance therof, ma­ny bitter stormes, and escaped by Gods goodnes ma­ny great dangers, which for the defence of the Gos­pell haue beene complotted against her. They that doubt of this, let them but call to memory the feare­full danger of the Northren rebellion in the yeare of [Page] our Lorde,Stowes Chron. An. 1569. 1569. and the 12. yeare of her Maiesties raigne, blowne vp to a head by the bellowing of Pius Quintus bloody Bull, let them remember, I say, Ba­bingtons & Ballards conspiracy, Hardings imagery, Par [...]ies treasons, and vnnatural cruelty; let them put before their eies the attempts of the Spanish fleete, 1588. the Popish leagues, cruel, pollitike, and vn­merciful confederacy, Lopez, & Squires poisonable and venemous treachery. In the which doubtlesse, we had al perished, & had bin swallowed vp quicke, if the Lord had not beene on our side,Psalm. 124. and God had not giuen wisedome to her, and her Counsell, to pre­vent the drifts of our mighty adversaries.

The Queene of the South a rare Phenix, and a bright starre eclipsing with the light of her vertue & knowledge al the Princes before her and after her in Aethiopia, as farre-forth as by any record of the Aethiopians History it hath bin discovered vnto vs. How rare a Phenix the Q. of England hath beene, & how bright a starre in these daies, our owne Chroni­cles can manifest, and the experience of her blessed regimēt this one & forty yeares demōstrateth more evidently, then my pen can depaint. For in the fruits of her peace she wil shine as a star in the Catalogue of her honorable predecessours, and for her learning and wisedome wil be as a Phenix renowned by ma­ny famous writers to the people of that age, which shal succeede her. Not meaning to presse this simi­litude or comparison any further, lest I should seeme to misdoubt the discreete iudgment of the intelligēt [Page] Reader, to whom one word is sufficient to insinuate a matter of lardge discourse: and since it is a point in al learning obserued, that no comparison, reference,Nulla simi­litudo qua­tuor currit pedibus. or resemblaunce similitudinary should hold in each part: and for that there are many things appropri­ate to the person of the Queene of the South, which cannot to any creature else be applied by any apt re­lation: And since al know that wisedome,I meane the faithful Iames 1. learning knowledge, fortitude, mercy, &c. and al good & per­fect giftes, as beames from the Sun, issue, and are de­rived and giuen from and by the Father of lights &c. and that no good nor perfitte gifte shineth in man, but what he hath receiued from aboue, and for the which he is bound to be thankful to God the giuer:Cirill: de recta fide ad pientiss. reginas. &c. I end this part with this sentence of Cyrill: Vbi fides recta et irreprehensibilis cum honorum operum honestate coniungitur, & aquo cur su admittitur, illic omninò est in omni bono perfectio, & sanctificationis integritas: Where a right and vnreprovable faith is conioined with the excellency of good workes, and entertained in one current with them, ther is a perfe­ction in al goodnesse, and there flourisheth the inte­grity of sanctification.

I haue adioined to this Sermon (wherin I haue discoursed at lardge of each point of the Texte pre­fixed to it) an Apologetical discourse not impertinēt to those thinges, wherunto the application of the sermon then tended wherein I haue fully and faith­fully confuted al such slaunders, wherewith our Na­tiue Country, and Gracious Prince hath beene vn­truely [Page] and vncharitably charged & traduced by di­vers malicious adversaries in the greatest cōsistories of Christendome, for that to the glory of God and honour of Q. Elizabeth the 17. of Novēber is yeare­ly celebrated in festivall and ioyful manner by the subiects of this land in these times: our thankes gi­ving to God being grounded on the Apostles pre­cepts the 1.1: Tim: 2: to Timothy and the 2. Chap. our other exercises of ioy being of that quality as by Christian people in most ages since Christs Incarnation haue beene vsed in the world,Euseb: de vlt. pan. Const. 1.2. at set times, in the honour of their soveraignes.

The motiues that induced mee to vndertake the treatise of these matters were these. First for that this argument fitted the vse of the doctrine which I hād­led in Paules the 17. of November Anno Domini, 1599. and was a necessary consequent in the Appli­cation. Secondly for that by sundry things expressed in the contentes of the Apologie each indifferent Reader may palpably descipher the fruites of vene­mous malice, and malitious disloialty. Lastly, for that this Apology may serue as a Caveat for al good sub­iects to beware of al seditious spirites, who, in such places where they may be bold, and hope to passe a­way without controlement, cease not to set abroach sclaunders of this nature: hoping, by the intoxicati­on of this venoum, to breede in many her Maiesties subiects a mislike of the present government, a wea­rinesse of wel-doing, a loathing of the sincere and A­postolike religion, which by Gods blessing this flou­rishing [Page] Realme enioyeth in these times vnder the peaceable and bright sunne-shine of Queene Eliza­beths Regiment.

And although the Sermon runneth only in the general heades of discourse: yet I thought it most expedient to handle the things contained in the A­pology scholastically, or after the maner of Schools, partly for that the truth or falshood of things of this quality wil easier appeare, and is sooner brought to head and issue by questional debatement truely and faithfully collected and alleadged, then by long dis­coursing. Offring with al to ioine issues in this Argu­ment, or any other now professed or defended in the Church of England with any learned or modest ad­versary, that shal vndertake to gainesay any thing that is laid downe either in the Sermon, or in the A­pologie. The learned and modest adversary only I provoke. For reviling and sclaunderous adversaries deserue no answer, but only that which Michael the Archangel in Saint Iude his Epistle giveth to Sathā [...]: The Lord rebuke thee. And as ho­ly Zachary saith, [...],72. Interp. [...] The Lord rebuke thee, O Satan, even the Lord that hath chosen Ierusalem reproue thee, &c. Partly, I say, I haue en­tered into this manner of exercise, for that I hope by this forme of discussing, I shal provoke many of my sonnes, (whom I so tearme, for that by my Acade­mical service in the Chaire of Divinity it hath plea­sed God that they should be invested in the titles of Theological degrees) to ioine with me in this kinde [Page] of writing since (as the proverbe is) I haue begunne to breake the ice vnto them in this matter, and saie vnto them, not Ite, but Eamus, setting apart al ex­cuses, and shaking of al impediments. which vsuallie are suggested by Satans policie, and of purpose, to quench al good sparckles that may kindle flames of light, apte to discover the pathes of Gods glory.

And although the vse of discoursiue Divinity bee profitable for the Church of God, and is question­lesse an holy, and a fruitful labour, if it be performed by men of learning and discretion: Yet neverthelesse in these times giue me leaue to thinke the Scholasti­cal manner of writing more convenient, for the Church of God. First for that in long discourses quarrels are very often piked in wordes by cavilling and vnconscionable adversaries, and yeelde many e­vasions to Sophistical wranglers, as appeareth by Stapletons Antidot: Stap Antid Stap. Tripl. and his Triplic: against Doctor VVhittakers Divers Tractes of Possevine a Iesuite, printed Ann. Dom. 1 [...]87. at Collen, to the which we may adioine diuerse Pamphlets printed in High Al­maine in the defence of Vbiquity: many of which bookes and manie others entitled with monstrous names (as Calvinus Iudaïzans:Calvinus Iudaiz us Asinus A­vis. Calvino-turcism.Asinus Avis; Cal­vino-turcismus) doe (in mine opinion) in most places resemble the dish that Prometheus in his banket en­tertained Iupiter with in derisiō, covering the bones with skinne and sinnowes, defrauding his guestes of the flesh and fat: Of al which bookes and treatises I say with Saint Austin, Aug: conf. lib. 1. ca 15. Vae tibi flumen moris humani, [Page] quis refistet tibi? quamdiu non siccaberis? quous (que) vol­ves Evae filios in mare magnū & formidolo sum, quod vix transeunt, qui ligna transcendunt? that is, Woe be to thee thou wicked woont or common custome of mankind, who shal crosse the tide with thee? how long shal the floating of thy waters not be drained? how long wilt thou role the sons of Eue to that great and troublesome sea, which they that passe them by ship can hardly escape:Psal. 4. and with the holy Prophet David in the 4. Psal. ô filij hominum &c. O sonnes of men, how long wil ye turne my glory into shame? louing vanity, & seeking lies.

The second reason why I thinke it most conveni­ent, wherfore the most parte of controversies should be handled scholastically, is, for that long writing of­tentimes bringeth a great disadvantage to the Au­thors, & Readers, and serueth much the turne of the cavilling gainsayers. To the Author, for that longe discourses oftentimes enforce him to reiterate & in­culcat the same thing, and make him seeme tedious to the Readers: To the Readers, long discourse bree­deth incōveniēce. For the lēgth of the speech, & the overmuch heaping of things consequently one vpō an others necke, causeth a forgetfulnes of that which hath beene said before: the memory and vnderstan­ding of man beeing not infinite, but faculties finite infused by God to the reasonable soule of man, and ordained to cōceiue knowledge & learning nō per in­tuitum, sed per discur sum, not by the first insight, but by much discoursing and debating on all sides, as the [Page] Schoolemen speake.The School mēs distin­ction of In­tuitus and Discursus. The gainsaiers only get advan­tage therby. For at their pleasures, Here they make an assaie, There they leaue,, Here they assault, There they relinquish, Here they wrest, There they depraue Here they inverte, There they perverte wordes invea­gling thē vpō each smal quidditie to turne thēselues like changeable Proteus into al shapes:Homer. Odyss. 4. Plyny. de nura Saep. and in the end encourage them to play the partes of the fish Sapiae which (as Pliny saith) is accustomed to darcken the water, where hee is fished for, with an effusion as blacke as incke, attempting thereby to escape the handes of the skilful fisher-man, angle hee never so skilfully, and sufficiently. I am enforced in this vehe­mencie to vtter my minde, for that manie in these daies, I finde in writing rather to seeke glory of men then of God, and to dwel rather vpon wordes then matter: which course of writing (as the Apostle saith) rather breedeth strife,1. Tim. 1. c. v. 4. then godly edifying, that is, by faith. Yet (deare sonnes and loving fellow-soul­diours in Christ) let not this my censure be a discou­ragement vnto any one (that approveth this order of dealing with the Adversary) from his good labours, since no question, (if any incline this way) this kinde of writing is a gift given him from aboue. Assuring him that my wordes heerein are no causes of discou­ragement vnto him, or anie others that shal labor in this course; but I wish in the Lord that these admo­nitions may serue as caveats, and watchwordes, and wardwordes (as some of late haue written) to al such as preferre this kinde before anie other, and take this [Page] the fittest field for them to bestowe their manuring of: and the best ground to til; & the ground, which wil yeelde greatest blessing to their labours. For their cir­cumspectnesse herein wil doe great good both to the matter, and method. This advertisement I thoughte good here to inserte, as appertinent to the purpose, for that this kinde of writing vnlesse it bee managed in such sort, as I haue specified before, breedeth most inconvenience to the Author, troubleth most the Reader, and least disadvantageth the adversary. But whether long discourse, or scholastical method best serue your studies, and bee most fit for controversie writers, I wil not here further discusse, but refer each man in the Lord to his owne inclination, neither am I to prescribe to any one what course to take, only I speake therein mine opinion, as one that by Gods mercy haue long travailed in these exercises: and as one that hath obtained mercy of the Lorde to be faith­full. 1. Cor. 7. Asserteining that these 2.Plutarch. Virgil. Math. 25. waies are not like the Bivium of Hercules, neither the letter of Pythagoras, nor the right hād, nor the left in the day of iudgmēt. But, if they be wel handled, like the 2.Apoc. 11. Nazian. Tetrast. 1. oliue braūches and two cādelstickes which wil stand before the God of the Earth: And like those 2. goodly pearles of life whereof Nazianzene speaketh in his Tetrastikes, of which whosoever shal embrace either, he shal not loose his labour. [...]: that is, both of them are fitte & louely.

But here I finde 2. sortes of people misliking my present exhortatiō. First some wil deeme that by this [Page] discourse I meane to reduce againe into the Church the olde Dunsery of the Schoolmen, long agoe cō ­demned in the world, & by special verdit exiled out of the Church, reputed by al graue and learned di­vines rather a trade of blinde Sophistry, then a right course of sound divinity; To these that obiect vnto me in this eager bitternes, I answere on this maner. If they meane the matters that the Schoole-mē de­bate in their darke and cloudie affected obscurity, & prophane mixture of Philosophie with divinity, let them assure themselues, this course I condemne as wel as they, and repute such schooles in many pla­ces worthy to be striken with that thunder-bolte of the Prophets:Esaiae. 1. Ier. 2. How is the faithfull city become an har­lott? Thy silver is become drosse, thy wine is mixte with water, My people hath forsaken me the founteine of liuing waters, & digg thē pittes evē, brokē pittes that can holde no water: VVhat hast thou to doe in the way of Aegypt to drinke vp the vvater of Nilus? or vvhat makest thou in the vvay of Assur to drinke the vva­ter of the river? And that al that follow these courses in that forme with them, are no better thē those im­pure Philistines that filled the welles vvith earth, Gen. 28. that Abrahā the holy Patriarch had digged. If otherwise, I say, that noe man of learning and iudgement can iustly condemne the scholastical method, Their manner of briefe distinguishing, Their short obiect­ing Their art of summary and material aunswering, Their practise of short & substātial concluding. Nei­ther is this mine opinion alone herein but also the [Page] iudgment of Anthony Sadeele a man for knowledge of Divinity aboue al exceptions of any gainesayer,Antonius Sadeele de vera me­thodo Theologicè si­mul ac Scholasti­cè disputā ­di. vnto whose censure I doe appeale heerein, to whose opinion I doe subscribe, & to whose tract of this Ar­gument I referre the Readers. Assuring al learned Schollers, that if the drosse & tinne of Schoole-di­vinity be purged and burned away by the true fire of Gods word, that the method of Schoole-learning is not lightly to be reiected, neither vtterly to bee con­demned.

The secōd sort of people that wil take offēce at this treatise are many such as make supposal, that this persuasion of mine, if it should take effect, would great­ly hinder the vnspeakeable benefitte vvhich godlie preaching worketh in the Church amongst Christiā people. To this I answere. God forbid that this ex­hortation or any other by me vttered should be anie impediment, or any waies a motion to hinder the gift of soule-saving preaching,1. Thes. c. 5 cōcerning which the Apostle hath writtē to the Thessalonians in this mā ­ner. Quench not the Spirit, despise not prophecying: which, because it doth cōtaine these three benefits, namely, edification, exhortation, and cosnolation, the same Apostle preferreth before the miraculous giftes of tongues, which was the admirable trea­sure giuen to the Church after our Saviour Christ his ascension to be imploied to the gathering toge­ther of the Saints, and for the edification of Christs body. Yet I beseech them that are of this mind faithfully & iudicially to examine how I shal refel by Gods [Page] grace this coniecturall supposal, and misconceiued imagination. True it is I must confesse that the gift of preaching, in our church, and in al the Churches vnder the cope of heaven, is a sacred and a most be­neficial gift, if it be sincerely ministred: that the true vse of it is farre to bee preferred before the vse of tongues, and many other giftes in the Church: that it was the summe of that cōmission, which our Sa­viour gaue to his Apostles, both before and after his Ascension:2 Tim. 1. v. 14. that it is [...], or that worthy thing that P. commended to Timothy: and that thing which he was by the Apostle commaunded to deliver to faithfull men, which should be able al­so to teach others: Yet this nothing impeacheth the true vnderstanding of the former proiect, as by the grace of God it shal appeare by this sequele.

There may be numbred in this Realme at these times neere 5000. Preachers, Catechists, Exhor­ters, God be praised, who increase the number of thē. The maine streame and tide of Students in Divinity is caried wholie this way, not without some secret influence of Gods spirite, I doubt not: In the Vni­versities the greatest nūber of scholers desire to haue their names in the register of the sonnes of the Pro­phets: Now of these 5000. if there were but 50. able men dedicated to this worke, men qualified in gifts, men which like Hur & Aaron would hold vp Moses hands,Exod. 17. whilest Ioshua and Israel discomfite Amalecke: I dare boldly speak, that the studies of these 50. faith fully imploied, (so that they would not imitate the [Page] children of Ephraim, who as it is said in the Psalme being armed and shooting with the bow, turned them­selues backe in the day of battell: Psal. 78.) would rather helpe preaching, then hinder it, increase it; then diminish it; multiply it, rather, then substract any thing from it. The master that sturreth at the healme, & the Pi­lottes that by their cards & sea-markes discover the danger of shelues, sands; and rocks, hinder nothing either the sailers, or marriners: The scouts and tower-watchmen saue both Captaine and souldiour from many a danger. The kay-keepers of the little houses, the coverwel-heads, and spring-cleansers, (so that they keepe them free from poison & corruption) are the causes why the streames of water that issue from the founteines, runne more purely; and why the rammes & sheepe of Gods pasture may drinke of the liuing waters more delight [...]omely and safely. So in mine opinion if this or any other course of this qua­lity be in these daies put in practise in the church by them that are the great overseers therof: propheci­ing or preaching, Prophets and preachers wil bee more multiplied, the Adversary better aunswered, the glorie of God more advaunced.Eight and thirty thousand 1 Chr 13. v 3. 1. Chr. 8 3 2. San [...]. 7. 1 King [...] [...]. [...]4 [...]5. Ca [...]tie 3. v. 7 8. Lastly to aun­swere al in one word there were in Israel in the raign of David nūbred aboue 30000. Levits, persōs ecclesi­astical, Priests, musicions, singers: and in the time of Solomon his son, I thinke that they were augmented, since King Davids time was a time of bloode, but Salomons raigne flourished with peace: Yet the garding of the bed of Salomon, figuring the Arke [...] [Page] [...] [Page] [Page] the testimony, (as it is expounded by the Chal­dee Thargum & Lyra his cōmētaries) & by cōsequēt therof a type of the church in the new Testament by three-score armed mē of the valiant of Israel,Calde tar­gum. Lira com mē ex­perte in warre, of which every one had his sword v­pō his thigh, for the feare of the night. Was no impedimēt to the Priests, Levits, musitiās, singers, & to thousāds of such as served in the ministery of the Ta­bernacle, & taught Gods law to the people either in the Tēple at Ierusalē, or in the seueral Sinagogs in the lād of Israel. This seruing to cōclude, I boldly may a­verre, as one that of the Lord hath obtained mercy, that 50. armed in the studies of Divinity, furnished with skil of toūgs, laboriously exercised in the scrip­turs, studiously cōversāt in the fathers, wel acquaīted with the history of times, practised in ready writing, will be no more hinderāce of the thousands of prea­chers of this land, following such a course, as I haue mencioned, then the 60. armed men, that garded & warded the bed of Salomon for the terrors of the night were a scandal, or a clowd either to make Isra­el to fal, or to ecclipse the light of the blessed counte­nance, of the Lord of hosts, that shined more bright then the light of the sun, vpon the congregations of Israel.Eccle. 2. God grant that my words may be goads vnto al the godly and good subiects of this Realme, for his Sonnes sake, to whom with the Holy Ghost be al ho­nor, glory, and praise, world without end, Amen.

T. H.


IAcobus Hussaeus Artium Magi­ster, & Academiae nostra a libe [...] ­lis, (Reverende in Christo Pae­ter) literaituas ad me dedit. 13. Calend. Octob. perscriptas & [...]i­gillo tuo obsignat [...]. Ex his intel­lexite pro tuo sancto ergeme a­more a m [...] po [...]re, v [...] 19. Cal.17. Novem. De­cem. quae proximè accedent in suggesto Paulino Londi­ni concionem sacram habea. Quo die per singular hu­ius regni Ecclesias anniversariae deprecationes, pre­ces, postulationes, gratiarum actiones fier [...] solent, pro salute & in columitate serenissimae nostrae Reginae, quā eodem die quadragesimo primo antè anno Deus Opt. Max. pro sua infinita erga Angliam nostram miseri­cordia, ad imperiale huius regni Diadema foeliciter ex­tulit. Huic tuae postulationi libenter acquiesco, fretus Dei auxilio, quo mihi propitio, tempore in literis const [...] tuto, statuo Londinū adventare, ne desim officio, quod tua incredibilis erga me benevolētia mihi imposuerit. Et licet plus oneris in me susceperim concessione hac, quàm ferre me posse intelligo; & hoc concionis genus a­deò sacrum, adeò solenne, aliquibus ex his qui patres sunt Ecclesiae nostrae meliùs conveniret, quorum ora­tio robusta est ad persuadendum propter authoritatem, suavis ad permulcendum hominum animos propter e­ruditionem, [Page] valida ad perfringendos impiorum con [...] ­tus propter gravitatem, magis apta ad Demonstrati [...]ū dicendi genus propter summam eloquentiam potens ad divinas laudes praedicandas propter summam in sacris literis cognitionem, assidua [...] in concionando experien­tiam, & rara spiritus sancti dona: Cum tua tamen dignitas hoc dicendi officium fidei meae commiserit, [...]t divina mihi bonit as affulgeat, ei deesse nolo, mihi con­scius turpe admodum esse, & Professore in Thelogiae Regio & Academico prorsus indignum, tale officium aut propter ignaviam negligere, vel propter animi in­firmitatem praetermitters: Faxit Deus vt labor meus in hoc dicendi genere tua satisfaciat expectationi, serviat adificationi Ecclesia, Dei Opt. Max. gloriae. Etiam at (que) etiam vale. Oxoniae, è Collegio Exon. Ca­lend. Octob. 1599.

Dignitati tuae in Christo devinctissimus THOMAS HOLLAND sacrae Theo­giae Professor Regius.

FAVLTES ESCAPED, AND certaine observations.

B: 1: a: Two Benefactors to Oxford lefte out viz: HVMPH. Duke of Glocester and R. LICHFIELD Arch-deacon of Middlesex. B 3. a hāme [...]d, for broken B 4 a into Ireland for in Ireland L 3. a that watered for which watered ibid were only fructifying for that they were &c. D 4 a. came proue him, to proue him ibid in hart, in her hart E 1: b. as, where E 3 b. not further, not intending further, b in that sort that, in that sort as the &c. O. 2. a. where the day of the Coro­nation is laid downe the 17. of November vid e 43. yeare, 41. l. 2. b. the 17. of September, the. 7 L. 2 b Ismolaus, Iohannes Molanus. L. 4 a. Af­ter this thing for after lothing. M. 1 a. The Collyridians: this word is vsed by Epiphanius in al the Greeke coppies that I haue seene, the greeke worde is [...] and it signifieth Panis Subcinericius a cake; baked vnder the ashes of this looke Antoni-Nebris: cap: 13: L: 1: bquing P 1. b. Since the greatest & strongest nation now known in the world this day For: since the greatest nation knowne in the world this daie among the Heathen.

Other faultes escaped by over-much hastening both to, and in the Printing, I desire thee (gentle Reader) to amend with thy pen, as thou seest cause.

Math. 12.42.

The Queene of the South shall rise in iudgement with this generation, and shall condemne it: for shee came from the vtmost partes of the earth, to heare the wisedome of Salomon: and beholde, a greater then Salomon is heere.

THIS sentence (Right Reverend, Honourable, and in our Lord be­loved) which I haue now read vn­to you, is a part of an answere, which our Saviour maketh to the blasphemous Pharises, and incre­dolous Scribes: blasphemous, be­cause they ascribed the workes of the holy Ghost to Beelzebu [...], Mat. 12.24. Athanas. in euangel. qui­cunq, dix. Ioh. 15.24. the prince of the devils: incredulous, because they woulde not beleeue the wo [...]kes done amongst them by our Saviour: such workes as none other man ever did, if they be conside­red either in number, or in nature: but thirsted ever with an vnsatiable appetite to see more and more miracles, not to be edified in holy faith, but to satisfie their curious hu­mor, and vnperswasible mindes: in some sort resembling the senselesse and seely Idiots of this world, whom God in the iustice of his iudgement, hath deprived of reason in this life. Who oftentimes seeke to finde the day, after the sun hath displaied his orient beames in the morning; who in the Ocean Sea seeke waters; and in the shore, sands: nay, in far worse condition, then these are. For these seely ones erre through simplicity, the other through [Page] impiety. The one through want of discretion; the other through want of grace. The one would doe better, if they had knowledge; the other wilfully will ex [...]inguish the eie of knowledge, which shineth in their hearts. The ones sin is begotten through ignorance; the others sinne is hatched by peevish curiosity, wilful malice, insolent pre­sumption. Against men of this condition, which like deafe adders, Psa. 58.4.5. as it is Psal. 58.4.5. stop their eares at the voice of the charmer, charme hee never so wisely. Against such men, I say, our Saviour thundereth out these threates; against such men, as haue eies to see, and will not see; which haue eares to heare, and will not heare: which haue made their hearts as fat as brawne, because they will not vnderstand. And, to provoke these people to a zeale, or to shew the great­nesse and greevousnesse of their punishment, and of the iudgements of God hanging over their heads, our Saviour instanceth first in the men of Ninive, Mat. 12.41. affirming that the men of Ninive shall rise in iudgement with this generations, and con­demne it; for they repented at the preaching of Io [...]as: and behold, a greater then Ionas is heere: next, our Saviour instanceth in the example of the Queene of the south, saying, The Queene of the south shall rise in iudgement with this generation, and shall condemne it: for shee came from the vtmost partes of the earth to beare the wisedome of Salomon: and behold, a greater then Sa­lomon is heere. Other verses set aside, this part shall now only be handled, God willing, as farre forth as the spirit of God shall assist me, the time limited to me not prevent me, your patience beare with me, and vouchsafe to heare me.

In this sentence, wherein our Saviour reproveth the in­fidelity of the Iewes, and prophecieth of their iudgement to come, by the way of comparison, is comprised an exam­ple, taken out of the old testament, demonstrating there­by,1. Cor. 10.11. Rom. 15.4. that the stones of the old testament doe serue for the instruction of the church; and that all things, that are [Page] written, are written for our learning: and that one iote,Mat. 5.18. or one title of Gods word is not idle. But, that I may more orderly apply my selfe to the time, and your edification, I will binde my selfe in this discourse to these partes, which braunch themselues naturally out of my text. And be­cause this sentence is a briefe recapitulation of an history of the old testament, to the two generall parts I purpose, by Gods grace, to annexe the figure, which thi [...] history of the old testament shadoweth in the new. The application either shall follow in the conclusion, or, as I shalbe occasi­oned by the severall parts issuing out of the generall, bee fitted for the time and place, if God permit, Christ assisting me: who, after his ascension into heaven, as Saint Paul hath taught, gaue giftes vnto men; who gaue some to be Apostles, Eph. 4.8.11 12 13 and some Prophets, and some Evangelists, and some Pastors, and tea­chers, for the gathering togither of the Saints, for the worke of the ministery, and for the edification of the body of Christ, &c. till wee all meete togither (in the vnity of faith and knowledge of the Sonne of God) vnto a p [...]rfect man, and vnto the measure of the age of the fulnesse of Christ.

The two general partes, before specified, containe these two heads, and braunch themselues into these two armes; first here is, by our Saviour, an instance givē in an honora­ble person, a prince, which is, as an ancient Poet hath said, [...]. The liuely image of God. Menand. Secondly there is in this sentence also comprised, by our Saviour, her acti­on, wherevnto is annexed a comparison betweene our Sa­viour and Salomon. Of each of these in order, by Gods as­sistance.

The person heere,Pars 1. Luc. 11.31. 1. King. 10.1. 2 Chron. 9.1. of whom the examples is inferred is a Queene; of the place termed the Queene of the South, [...], the Queene of the South, Luc. 11.3 [...]. In the 1. King. 10.1. [...] and so 2. Paralip. 9.1. Malcat Sheba and so in the Thargum of Ionathan 1. King. 10. The Queene of the South, the Queene of She­ba. [Page] b [...]. 1. King. 10.1.Psa. 72.10. Gen. 10.7. Gen. 25.3. There is both Shebah, and Sebah, and Se­bah. Psal. 72.10. the kings of Shebah and Seba shall bring giftes. Seba was one of the sonnes of C [...]sh Gen. 10.7. She­ba was one of the sonnes of lokshan, whom Abraham be­gat by Keturah. Gen. 25.3 & l [...]kshan begat Sheba, & De­dan. The one is written with S [...]h [...]n in the Hebrew. The other with Samech, but all one they bee in Greeke. Yet Seba and Sheba are two divers countries. The one in A­rabia foelix the other in Aethiopia. The one inhabited by the sonnes of Cush, and taking name of them: the other of the sonnes of Abraham, and taking name of them. The one East from Ierusalem: the other South from Ierusalē. Yet the names haue beene both confounded (as I gather) by many writers. But more of this to be said, when wee come to discourse of the countrey of this Queene. In the 60. chap. of Isay. 6. we read,Isai. 60.6. All they of Sheba shall come, they shall bring golde and incense, and shewe foorth the prai­ses of the Lord. 43.3. Bibl. Graec. Romae. In the 43.3. of the same prophet it is Seba, but in the Greeke [...]: the other in Greeke of the 60. chap. is [...] whether it be Syene, whence the second cli­mate begin [...]eth, I am not now to define. In the diversi­ty of reading, it may be good coūsel to follow that opiniō, which Saint Augustine mentioneth lib. de Civitat. Dei 18. cap 43. Aug. de Ci­vit. Dei. lib. 18.43. that the Greeke and Latine translations of the old testament are to bee corrected by the Hebrew or the Sep­tuaginte of the olde testament. Saint Ierome, in the preface of the Pentateuch, speaketh it plainely, Sic ubi in translatione videar orrare interroga Hebraeos: and evidently vpbraideth them, who preferre the Latine copies of the Pentateuch before the Greeke, and the Greeke before the Hebrew ascribing not so much vnto the septuagint as Au­sten doth. And I, for my part, yeeld vnto Saint Ierome, be­cause,Decret. Grat part. 1. [...]st. 9. cap. 6. vt veterum librorum fides de Hebra [...] volum [...]ibus exa­minanda est [...] ita [...]ovorum grac [...] sermonis normam desiderat. De­cret. Gras. 1. part. distinct. 9. cap. 6. And because Augustine [Page] magis credēd [...] ̄ est in desputationibus, &c. Augustine is worthiest of credet in disputations, Hierome in histories & translations, Gloss. Gre­gorie in morals. gloss. Saint Augustines high commendation of the septuagint loco citato in the place before rehearsed, I doe om [...]t, preferring Saint Ieromes opinion before his. Hither vnto for the clearing of the text. Her name is not expressed. The Queene of the south, the Queene of She­ba, shee is so named by the place and countrey. The Ae­th [...]opian history doth call her Makeda. Cedre [...]e [...], who was called S [...]bylla amongst the Graecians. One calleth her Nicaula, Hug. Card. 1. Reg. 10. alleadging Herodotus for his author. Post reges dictos Pharaones successisse illis Ni­caulā, &c. after the kings which were called Pharaohs succeeded Nicaula intituled the Queene of Aegypt and Aethiopia whome Iosephus supposeth to haue beene the same which came to Salomon. Shee is called by Iosephus Agypt [...] & Aethiopiae Regina, The Queene of Aegypt and Aethiopia. But Herodotus, as hee is now, differeth from that, which Iosephus alleadgeth: for in these copies it is Nicrotis. The certainety of it in this vari­ety I dare not define: for, Quod D [...]mmus ta [...]cuerit, quis, &c. Aug. in Ioh. That which the Lord hath concealed who is there amongst vs that can say it is thus or thus: or if any man dare say i [...], whence doth he prooue it. Herodot. in Euterp. [...] &c. The wom [...]n who then ruled was called N [...]tocris as also the Queene of Babylon, and shee is said to haue revenged her brother who was slaine by the Aegyptians over whō shee reigned, so soone as they after his death had established her in the kingdome.Ioseph. An­tiqu. [...]ib. 8. cap. 2.Makeda Aethiopum regina (Item Aegypt [...]) Makeda the Queene of the Aethiopians and Aegyptians came to king Salomon from Saba an Ile of the River Nilus afterwardes by Cambyses called Meroe But this may suffice, that, by our Saviour, shee is named the Queene of the South: & in the old testament, the Queene of Sheba, as for other names, Sy­bylla, Nicaula, Nitocris, I referre the learned to the authors.

In that shee is called a Queene, I obserue this. First [...] [Page] [...]:Act. 10.34. that of a truth. God is no accepter of persons, but in every nation he, that feareth him, and worketh righteousnes, is accepted with him. There is no respect of persons with God. There is no difference, before God, neither of Iew, nor Graecian; Gal. 3.18. bond, nor free: there is neither male, nor female, for we are all one in Christ Iesus. Before God, the [...]e is no difference, nei­ther Graecian, nor Iew: neither circumcision; nor vncircumcisi­on; Coll. 3.16. Barbarian, Scythian▪ bond, free: but Christ is all, and in all things: and, as I may say, noble, vnnoble; subiect, sove­reigne; learned, vnlearned: servant, master; handmaide, mistres: people, prince: disciple, doctor: scholer, tutor: but in every nation, 1. Cor. 1.26. he that feareth him, & worketh righteousnes, is accepted with him. For, although Saint Paul hath saide, that God hath not called many mighty: yet he doth not seclude all mighty: not many noblemen, yet not all noble men are secluded: not many wise after the flesh, yet hath he not se­cluded all wise in the flesh:1. Tim. otherwise in the 1. Tim. 2.1.2. he would not that supplications, praiers, intercessions and giving of thankes should be made for all men, for kings and all them, that are in authority. Otherwise, he would not haue affir­med in the same chap. verse 4. that God would haue all men saved, and come vnto the knowledge of the truth. Otherwise he would never haue wished,Act. 26.29. that king Agrippa, Portius Fe­stus, and Bernice, and all the rest, that heard him, when hee was permitted to speake for himselfe, were altogither such, as he was, excepting his bondes. Otherwise Saint Iohn would never haue termed the Lady, to whō he wrote his second Epistle,Ioh. ep. 2. the elect Lady, whom with her children hee loved in the truth Otherwise Isay would never haue said Kings shall be thy [...]urcing fathers, Isay. 49.23. and Queenes shall bee thy nurces. Lastly, this Queene should never haue beene made an instance, that shee should rise in the resurrection of the dead. Vnto this consenteth that of Oecumenius, Occumen. [...], This worde Many is put,Act. 17. because there were [...] Some wise men as Dionysius the Areopagite, and the Proconsul. And [...] [Page] [...], This word Many is annexed, to the next branch,Act. 13. for that there were certaine [...] & [...], Mighty and noble which beleeued. And although they, that be wise in their owne conceiptes, and relie vpon their own wisedome,Occumen. [...] are hardly drawen from their owne opinion; and they, that are Mighty, and Noble, are [...] full of pride, the one for their riches, the other for their noblenesse of blood, yet al are nor excluded from Gods kingdome. For,Paulinus. if we can looke into the catalogue of Gods church in this world, and to the vaine of iustice derived from Adam to Christ, and so in the church mili­tant afterward, we may see through the casemēt & glasse, wherein the children of God consider the state of the church triumphant, though not so many rich as poore, yet some rich: though not so many noble, yet some noble: not many mighty, yet some mighty: not so many kings, as cō ­mons, yet many blessed kings and Queenes: not so many wise philosophers, and wise of this worlde, yet many wise men of this world, so that they relie not on their own wise­dome, are inheritours of Gods kingdome,Math. 8.11. and sitters downe with Abraham, Isaac, and Iacob in the kingdome of God. And as poore E [...] that mighty prophet was seene glorified in the mount with our Saviour: so was divine Moses, Math. 17. that was learned in all Aegyptian wisedome. And as Lazarus, in in this life, full of sores,Luc. 16. was seene in Abrahams bosome af­ter his death in great glory: so, no doubt, David the patri­arch, that was so mighty and rich, enioyed the blessings of the Lord in the land of the living. And,Mat. 13.17. Though some lear­ned men haue thought the contra­ry of king Salomon Heb. 11. as there was place in heaven for Peter & Andrew, Iames and Iohn, that were fi­shermen, and left all to follow Christ: so there was place in heaven for rich, glorious, and wise Salomon, that being a notable figure of Christ, was a king, and that a glorious & wise king, while he lived on the earth. Neither is there on­ly place in the kingdome of God for such, as wandred vp & downe in sheepe skins, and goate skins, being destitute, afflicted [Page] and tormented, such as the world was not worthy of: but there is place for the great conquerour Ioshua, honourable Gede­on, valiant Ehua, strong Sampson, godly Hezekias, zealous Iosias, and iust Iehosaphat, kings of Iuda. There is not only place for litle Beniamin, Psal. 108.9. but also for Iuda, that was the l [...]w­giver, the princes of Zebulon, and the princes of Nephtalim. There is not only in heaven a place for starres, but for the sunne and moone. And although God hath chosen the poore of this world, that they should bee riche in faith, and heires of the kingdome, which he promised to them that loue him: yet he hath not reiected the rich, nor alto­gither secluded them,Ioh. 14.2. for, In my fathers house, saith our Sa­viour, be many mansions: of this argument also Saint Ambrose speaketh in this sort,Ambros ad [...]emetriad. li. 1. ep. 84. Quamvis tota vita hominis tentatio sit super terram, &c. Although the whole life of man vpon the earth be a tēptation & aswell aboundance, as want is wont to be the mat­ter of sin, when either the rich man is puffed vp with pride, or the poore man falleth on murmuring, yet there haue beene in al times, and in our times also as some are good Poor, so some good Rich. Neither is it in vaine that the blessed. Apostle Saint Paule coun­selleth Timothy saying, 1. Tim. 6. Charge them that are rich in this world, that they be not high minded, and that they trust not in vncertaine riches, but in the living God which giveth vs all thinges aboun­dantly to enioy. That they doe good and bee rich in good workes, ready to distribute and communicate. Laying vp in store for thē ­selues a good foundation against the time to come that they may obtaine eternall life. And to come to the sexe o [...] women, in the kingdome of God there was not only place for poore Martha, Luc. 10. that ministred vnto Christ, and Mary, that had chosen the better part, and the poore widdow, that cast two mites into the treasurie of the temple,Luc. 21. and the poore widdowes that ministred things necessary to the faithfull pilgrims and Saintes of God,1. Tim. 5. but there is place also for De­burah the prophetesse, the wife of Lapidoth, that iudged Is­raell, and was a mother in Israell: for Miriam the sister of [Page] Moses, who with Moses and Aaron, Iudic. 4. & 5 when the Lorde re­deemed Israel out of the house of servants, was sent before the people to their delivery. And lastly,Micheah. 6, 4. there is a place in the kingdome of heaven for this honourable Queene, the Queene of the South: who came from the vtmost partes of the earth, to heare the wisedome of Salomon. I might heere mention Constantinus Magnus, Theodosius, Io­seph of Arimathia, that honourable counseller noble Theo­philus, &, after Constantinus the great, & his mother Helena, Theodosius Magnus and his wife Placilla, Martian the great Emperour, and his wife Pulcheria, in whose government the great counsell of Chalcedon was held, Carolus Magnus, and Iudeth the wife of Ludovicus Pius, with many Kings and Queenes of England, King Henry the seventh, and E­lizabeth his wife, Lady Margaret Countesse of Richmond, Iohn Kempe Archbishop of Canterbury, Thomas Kempe Bi­shop of London, Thomas Woolsey Cardinall Archbishop of Yorke, King Henry the eight, King Edward the sixt [...], Iohn Baill [...] king of the Scottes, and Dorberguilla his wife, foun­ders of Bailliol Colledge: Water Stapleton, and Edmond Staf­ford Bishops of Excester, and Sir William Peter, knight, foū ­ders of Excester Coll. in Oxford: But the time wil not suf­fer me: I wil therefore returne to my present text of the Queene of the south, a figure of the comming of the gen­tiles vnto Christ: and one, by the testimony of our Savi­our, that shall rise against this generation, and shall condemne it: for shee came from the vtmost partes of the earth, to heare the wisedome of Salomon; and, beholde, a greater then Salomon is heere.

Having discouered sufficiently of the person, & having made vse of such doctrine, as fitly herein might answere this time, text, land place: the figure and type, which this person representeth, draweth me to handle it. For,Exo. 25.20. For, as in the tabernacle, the face of one of the Cherubins respected another, & one ever with a reflexed countenance beheld [Page] the other; & as one ring of the arke was ingaged within the other, & thereby drew the other: so having expressed the historicall sense, the figure of mysticall sense draweth me to shew what is signified by this great person here mē ­tioned. And this figure or type is mystically vnderstood of the whole text of the old testament, secretly woven in by the spirit of God, as the threed is, which the shittle cari­eth in the silkemans web, by which the partes of the whole are combined togither: and although the mysticall sense be not manifest to the Iewes, nor yet revealed vnto them, yet for vs it is to beholde,2. Cor. 3. as in a myrrour, the face of the Lord with open face. The figure I mention oft which gi­veth life and inlighteneth the history, as the arteries giue life to the blood in the vaines: as the crowne of golde im­bordered the holy table of Shittim wood,Exod. 25. that was in the tabernacle, and as the bels and pomgranates were vpon the skirts of Aarons garments, the one sounding, the other shadowing the sweet odoriferous holines of the true high Priest, by the which he was made vocalis, or sounding: for as the waters of Marah were made sweete by the tree, which Moses cast into thē at the Lords commāden ent:Exo. 25.25. so by this figure the holy history of this honorable Queene receiveth life, and is inlightened, garnished, and made shi­ning and sounding. And this is the salt, that seasoneth the old testament,Iob. 6. without which oftentimes there is no more taste in the story of it, then in the white of an egge. The te­stimony of Christ is the spirit of prophecy.Apocalyps. 19.10. And how p [...] ­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 venturā [...]cclesiam de gentibus desiderā ­tē 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 Eucherit [...]s: Sien [...] haec regina venit à [Page] 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. Se [...]. 2. In figura hutu [...] reginae ven [...]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 iudgmēt 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. cōtra Manich. li. 22. cap. 24. Qua in re hoc pr [...]mùm d [...]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 [Page] 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. cōtra 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. va [...]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 [Page] 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 Hierusalē: 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 great moment, as is specificied heere,) that a woman, and a woman Queene shoulde leaue her fathers house, her natiue soile, and countrey, & should relinquish her friendes and leaue them so many miles be­hinde her, to visit a king vnknowne vnto her, in a forraine land, leaving her court and kingdome, as a ship without a master, a flocke without a sheepeheard an heard without [Page] an heard man, an house without a guide; a quiver without a chaunter, a chariot without one to be [...], or coach­man, to governe it: or an horse without a b [...]sith the Apo­stles rule is,1. Tim. 5. that the womās office is [...], to governe their houses, to giue none occasion to the adversary to speake evill; moreover, that they shoulde not goe about from house to house, much lesse from kingdome to kingdome; that they shoulde not bee [...], pratlers, nor busie boa [...]es, vnto which that sexe is oftentimes too prone & in as much as, by another rule of the same Apostle, it is an iniunction vnto women, that,Plutarch. praecept. coniugal. [...]. if they will learne any thing, they should aske their husbāds at home; And since, by Antiquity, Venus, shadowing the office of the matrone at home, is painted sitting vpon a tortoise or snaile, thereby signifying, that the chast ma­trones residence at home was her honour: and since Euri­pides hath observed, that

Euripid. in Heraclid.

silence, modesty and residence at home are honourable iewels in wo­men: and since in policie that the absence of the prince might mooue mutinies, seditions and rebellions at home in her kingdome: all these obiections I refell in this man­ner, by manifold answeres. I confesse, it is an absurd thing in most mens opinions, for a shepheard to leaue his flocke, an heardman his cattell, the master or Pilot his ship, the chariotman his chariot, the rider his horse, the king his kingdome, the wi [...]e her husband. Wil not the seely sheepe then be a pray to the iawes of the Wolfe, the heard to the Lyon and beares of the forrest, destitute of the heardman? the ship in danger of drowning, destitute of the Pilot? the chariot like to that, out of which Phaeton was shaken, de­stitute of the guide? the common weale left in a miserable plight, and the kingdome without a king, the husbande left comfortlesse, forsaken of his wife for so long a time. And this we may see by the lamentable example of king [Page] Richard the second, who lost his kingdome, and, in the end, his life, by the over-vnconsiderate warres attempted in his owne person into Ireland: for, by his departure, his enimies getting head at home,Engl. Chr. at his returne by armes dis­possessed him of his regall crowne and dignity. Yet these generall rules doe not alwaies overthrow every particular [...] neither any such particular, as this is, that is guided by his wisedome, by whom princes raigne, & by whom the acti­ons of the people are ruled, moderated and bridled.

First, where it is obiected,Chaweer, He that suf­freth his wife to goe to each hallowes. Annal. Ecc. lib. 1. Ann. Christ. 9. Ioh. Nicole. that it is vnseemely for a wo­man to travell any long way without her husband: and a thing iustly reprooued, iustly misliked of our fathers, as namely the gadding abroad in pilgrimage, heretofore re­buked even by our learned satyricals of our owne nation: and what evill in these daies hath come by such, that fol­low the Idole of abomination, which the Italians runne a whoring after at Marcade A [...]cona, which Caesar Baronius would miraculously authorise: and a Papist writing secret­ly in England, in a booke vnperfectly printed, tearmed the iourney of this Queene to Ierusalem,In a booke secretly printed nere Hen­ly vpon Thames. to bee a pilgri­mage: and although, I say, such pilgrimages may be full of scandals, suspicion, and impiety, and hath beene prooved little better then the whoring after the calues in Dan and Bethell, condemned by the prophet, yet neverthelesse the credite, authority and necessity of the iourney of this Queene was nothing impeached or impaired by it, as I will make manifest (God willing) by these reasons, that follow. First, I might answere by Herodotus, Apud Ac­thiopas & Aegyptios. [...], &c. With these the women vse merchandise buying & selling, and the men sit at home and spinne. Secondly, where it may be obiected, that this woman had an husband and children, I rather am perswaded the contrary; and namely mine opinion is, that shee was a virgin, because this womā had formam synagogae, as I prooved before in the figure:Psal. 45. be­cause Pharaohs daughter and the spouse in the Canticles [Page] were virgins, and the virgins, that be her fellowes, shall beare her company: Cant. 8.8. wherevnto accordeth that Cantic. 8.8. wee haue a little sister, and shee hath no breasts: what shall we doe for our si­ster, when shee shall be spoken for? where it is obiected, that it is not likely, that a woman was then sole governour, I an­swere, that it is most false: for it is recorded in the Aethi­opian history,Aethiopic. hist. that women by succession had the monar­chical government in those times in Aethiopia, and long after that governement did endure: and this may also be confirmed out of Strabo, Strab. lib. 10. 17. that lived a little after Christ. [...], &c. Some of these were the Generals of the Queene Candaces which in our time reigned over the Aethiopians, a vtra­go,Here is cō ­futed the want of learning in them, that haue deni­ed it to bee lawfull for women to governe: & in print divulgated it. Act. 8.but blinde of one eie. But the chiefest foundation of this argument is to bee taken out of the eight of the Actes of the Apostles ver. 27. where it is expressed, that Phillip was sent to baptise, and catechise a certaine Eunuch Chā ­berlaine to the Queene Candaces. Where the danger is ob­iected, that her kingdome might incurre; and how vn­seemely a thing it is for a womā to travaile, I answere these obiections all in one. First, that this action was heroicall, and extraordinary: and proportionable to those actions of the Patriarches, and holy Prophets: wherein we maie more fitly admire the wisedome of God in the working of it in her, then censure it. And they, that iudge of it other­wise, may well be compared to young schollers, as Saint Augustine saith,Lib. 22. cap. 25. contra faust. Manich. that suppose great Latinists misse their congruity, when they say, Part in fru­sta secant, Some of them divide it peece-meale, and are like them, that goe about to iudge of Esaias going barefoot, Ie­remies hyding his girdle in the river Perath, Hoseas mariage with Bat diblaij [...], Ierom. prae­fat. in Ho­seam. Iob. 8. our Saviours going to the figtree to seeke fruit neere to Ierusalem, our Saviour stowping downe, & writing with his finger on the ground. The censure of which actions as farre forth exceede the reach of our capa­cities, vnlesse we be inlightened from aboue, & daily ex­ercised [Page] in holy meditations, as the earth is from the hea­vens: as the plaine is from the depth, as flesh and blood is from Gods kingdome. To the danger or perill of the losse of her kingdome, I answere, seeing it was the Lords doing, to stir her vp to take this iourney, her country could not be rebellious: for God (no questiō) thē dwelled in the middest of her people by his mighty power, that God, that accōpa­nied her in her iourney to Ierusalē, & was also glorified by Salomon in [...]erusalem, & spake there out of the Mercy seat. Now, where God is in the middest of a people,Psal. 46.5. how shall that nation be moved? God shall helpe such a prince ear­ly. This our God will make the warres to cease, there hee will breake the bow, cut the speare, and burne the chari­ots: he will still the rages of such seas, asswage all fury in such people: and such seas then shall haue sands from God to stop their overflowing: all such people shall then haue railes to keep thē in: & al such surge [...] shal haue shore rockes to binde them in, or to breake them. Besides, how could this woman feare any tumult or rebellion at home, or amongst her owne people, when as the text saith, shee came to Ierusalem beshem-Iehovah, which thing also Rabbi Kim [...]y hath obserued. And in that her action was a figure of the church of the Gentiles, as I haue before obserued out of Isidore, Eucherius, & Angelomus; and since we finde that, which Gregory hath expressed 1. Moral. Greg. [...]. [...]. Vt ad ostendēdam in­nocentiam venit Abel; &c. As Abell came to be a paterne of in­nocency; Enoch of integrity, Noe of a long-patient perseverance both of good hope, and weldoing, Abraham of obedience, Isaac of chastity of of mariage: Iacob of tolerancie in labour, Ioseph of re­paying evill with good; Moses of mildenesse, Ioshua of constancie in adversitie; Iob of patience in affliction: and all these were as morning starres shining before the sun; &, as it were fore­runners and types of the true messias, who succeeded them: so the church of the Gentiles was prefigured in Ra­hab of Iericho, Ruth of Moab, Pharaohs daughter espowsed [Page] to Salomon, in the little sister, which then had no breastes Cant. 8.8. and nowe in this honourable princesse the Queene of the south here specified, commended, & farre preferred in Gods kingdome, and received thereinto, whē incredulous Scribes, Epicureall Sadduces, blasphemous Pharises shall be cast into vtter darkenesse, where is wee­ping and gnashing of teeth.

The obiection being dissolved, the internall cause, that moved this Queene to vndertake this iourney, is next to be handled. But what moved this noble Queene to come to Ierusalem?Wisd. 7. The first thing that moved her, questionlesse was the secret working of the holy Ghost, that finger of God, that spirit of vnderstanding, which is holy, subtile, moueable, cleare, vndefiled, pure, intellectuall; who, as the winde,Ioh. 18. bloweth whither it listeth, whose sounde none hearing knoweth either from whence it commeth, or whi­ther it goeth,Sap. 1. who being one can doe all things, and re­maining in it selfe renueth all thinges,Pro. 21. who entereth into holy soules, & maketh them friends of God, & Prophets: this holy spirit, mooved the heart of this mighty Queene, in whose power the heartes of princes are, who turneth them, as the rivers of waters, whither soever it pleaseth him. If it be therfore not laborious for the influence of the hea­vens not only to heat the inferior bodies, that lie in the su­perficial part of the earth, & aire; but also to worke by a se­cret vertue in such mettals, as are hidden in the bowels of the earth, and are vnsensible in thēselues, according to that of Saint Ambrose offic. 1.14.Ambrose offic. 1.14. Quid autem tam stoliaum, quam putare, &c. But what is so foolish as to thinke that any thing as hidden from God, whereas the sunne who ministreth vs light, pier­ceth into hidden corners, and the force of his heate entereth into the very foundations of our houses, & secret closets? & who can de­ny but that by the temperate heate of the spring the inward bowels of the earth are warmed, which before were fast congealed with winter frostes? Trees also haue a sense of the force of heate & [Page] colde, in so much that their very rootes are either killed with colde, or revived with the cherishing heate of the Sunne. The earth al­so displa [...]th her variety of fruit, as soone as the aire waxeth mode­rate. If then the beames of the Sun be able to disperse their light over the whole earth, and can neither be hindered by yron barres, nor close wickets from making entrance into our closest roomes: and shall not the intelligible brightnes of God diffuse it selfe into the in­most cogitations of men, and diue into those heartes which it selfe hath created?1. Cor. 2. Was it not easie then for Gods holy spi­rit, which searcheth al things, yea the deepe things of God, which searcheth the corners of mans heart, sealeth our ele­ction, which is [...] the earnest of our inheritance, Eph. 1. Rom. 8. which crieth abba father in our hearts, and beareth witnesse vnto vs, that we are Gods children: which maketh request for vs with sighes, that cannot bee expressed; by whom all things were fashioned;Heb. 4. vnto whose eies all things are [...], Naked, and laide open, whose operation is mighty & liuely, & sharper then any two edged sword, & entereth through even to the dividing asunder of the soule and the spirit, and of the iointes and of the marrow, & is a discerner of the thoughts & intents of the hart: vn­to whose sight there is no creature, which is not manifest: was it not easie I say, thē for that holy spirit, which is infi­nite in power, incomprehensible in maiesty, and, because he is God, is as the Schoolemen say, vbi (que) praesens, Lōb. S [...]nt. 1. D [...]si. 37. per essen­tiam, praesentiam, & pot [...]ntiam, Every where subsistent by his essence, praesence, and power to mooue the heart of this holy Queene to come to Ierusalem, to draw her heart after Sa­lomon, as rivers follow the spring tydes, as the orbe draweth the planet, as primum mobile, The first spheare which is moved draweth the inferiour spheres against their owne course, as Elias his mantle cast on Elisha made him run after him;1. King. 19.10. in as much as by this holy spirite all things are created and moved. Hercules Gallus and all other oratours drawe by the eares, but this holy Queene was drawen by the hearte [Page] in that maner of drawing,Cant. 1.3. that the spowse in the Cant [...]cles is drawen after him, whom her soule loveth, in those lines of loue, that our Saviour speaketh of in the sixth of Iohn, Nemo venit ad me, Ioh. 6. nisi pater meus traxerit illum. Trahimur à Deo vel revelatione, &c. No man commeth vnto me vnlesse my father draw him. We are drawne of God either by revelation, ac­cording vnto that, Mat. 16.17. Ioh. 5.36. Ierem. 31.3. Apoc. 3.19. Hose. 11.4. Psal. 93.6. Pro. 7.21. Blessed art thou Simon the sonne of Ionas, for flesh and bloud hath not reveiled it vnto thee, but my father which is in heaven: Or by some miraculous operatiō, as, The works which the father hath given me to finish doe beare witnesse of me: Or by loue, as, I haue loved thee with an everlasting loue, therefore with mercy I haue drawen thee: Or by scourges and chastisementes, at, As many as I loue, I rebuke and chasten: and I lead them vvith cordes of a man, even with bands of loue: Or by benefites, as, I will sing of the Lord because he hath dealt so lovingly with me: Or by promises, as, with her flattering lips shee intised him. These meanes of drawing doe not violence the will vnwilling to come vnto Christ, but doe perswade it. By which of these waies this honourable Queene was drawn, I cannot now stand vpon; only I suppose it to haue beene occulta revelatione, & miraculosa operatione, By hidden reuelation, and miraculous ope­ration: as many holy vessels are drawen vnto him like as all the faithfull are drawen to be iustified, sanct [...]fied, and saved, according to that of Bernard De lib. arbit. Trahis voluntarios, non seruat inuitos, &c. He draweth such as are wil­ling, and saveth none against their wils: he draweth, as Paule was drawne vnto Damascus: he draweth spiritually, as the spouse in the Canticles, who desired it greatly when shee said, Draw me, wee will runne after thee because of the sweete savour of thy good oint­mentes. Cant. 1.3. This secret working of Gods spirite made this ho­norable personage run after the odour of the sweete oint­ment, that was in Salomon, by whom our Saviour Christ was prefigured.Ambrose. Besides then, as Saint Ambrose saith, religiō was amongst the Israelites as a sweet ointment in a vessell enclosed, whose sweete and fragrant smell though it were [Page] diffused through many nations: yet the matter and mar­row of faith was there principally contained. Whose favor issuing then fotth by most sweete fragrant fumes drewe many out of the whole earth to see Salomon. Yet neverthe­lesse, as Augustine saith of the sower rivers of Paradise, that watered other countries, were only fructifying, and cau­sing fruit to grow in Paradise: so the name and current of Salomons vertues were sounded in other nations; but the substance of religion, and the person of him, that Salomon prefigured, was only then according to ordinary dispensa­tion, and long after, soule-saving among the Iewes in Is­raell.

The Externall cause, that mooved this great personage to travaile so farre to see king Salomon.

The external cause, which by her attractiue vertue drew this honorable prince after Salomon, to see him, and to con­ferre with him, was the report of the great graces & giftes of God, which shined gloriously in Salomon. For when rare and excellent vertues manifest their beauty in any subiect immediatly the trumpet of fame, which is, as Hesiod saith,Hesiod. [...]. 2. 759. [...], Ʋery light, and easie to bee lifted vp, soundeth out their glory: which glory being, as the oratour saith, consentiens laus bonorum, & incorrupta vox iudicantium de excellenti virtute, The conspiring praise of good men, & the sincere approofe of such as are able to iudge of the excellency of vertue, rauisheth the mindes of most well affe­cted persons to the admirable view & sight of such things, as are extraordinarily spoken of, and commended. And although every vertue be amiable, and each drop of Gods grace in his children is to be embraced, yet properly, as Seneca saith ep. 33. in aequabilitate notabilia en inent, Sen. ep. 33. Nota­ble things of worth in personages of an answerable estate are most eminent, and the highest tree in the forest hath the con­course of the most beholders. And such excellent & rare [Page] gifts draw men into admiratiō of thē: & make mē rest vn­satisfied, til they see, or enioy thē in whō they shine, &, by an attractiue quality, draw the world after them, like as the load-stone draweth the needle, and the North starre draweth the load-stone: nay, as I may speake more to purpose, and more significantly, l [...]ke as the Orient sunne, which, as Ambrose saith, is oculus mundi, [...]ucundi as, &c. The eie of the world, the pleasure of the day, the beauty of heaven, the excellencie of creatures, and the grace of nature, when hee dis­covereth his golden beames in the morning, converteth the eies of the whole world to behold his beauty, and to enioy the comfort of his heat: So the vertues, that shined then in Salomon issuing from Gods goodnesse; from whom, as the waters issue out of the bottomlesse pit, as the rivers and floods out of the Ocean sea, according to that of S [...] ­lomon, all the rivers goe into the sea, vt hence they returne. Eccles. 1.7.Eccles. 1.7. which Homer also did see, though as it were through a crevise in a wall, speaking of the Ocean, Hom. Ilia. [...].’ From whence flowed all rivers, and the whole Sea; these vertues, I say, discovering themselues in Salomon drew some of all people and nations to behold him, and to heare his wise­dome from kings, princes, and rulers of the earth, as it is e­vident by this, that followeth, collected out of holy scrip­tures: for, as naturally the heliotropium followeth the sun, the shadow the body, the superficiall partes of things co­lours, the triumph the conquerour, the sweete smell the oile,Eurip. Hec. the voice the Eccho, which is the daughter of the hils and woods (as Euripides tearmed her) the smoke the fire, May flowers Aprill showres, the morning the day star: so the mindes of the most part of men are stirred vp to follow rare and excellent vertues intellectuall or morall, when their beames doe begin to glister in the worlde, and to re­veale themselues by manifestation to Gods glory, as these did in Salomon, of whom this is written, and in sacred writ [Page] recorded. Whereby it is gathered that the fame & report of Salomons wisdome, drew her to come and see Salomon at Ierusalē. Salomō having obtained, by Gods gift, a wise & vn­derstanding heart, grew famous through all nations, and kingdoms: for God gaue Salomon wisdome and much vnderstandnig, and a large hearte, euen as the sand, that is on the sea shore 1. King. 4.25.1. King. 4.25. and Salomons wisdome ex­celled all the wisdome of the children of the East, and all the wisdome of Egypt: for hee was wiser then any man, yea then were Ethan the Ezrahite, then Heman, then Chal­col, then Darda, the sonnes of Mahol; and hee was famous through all nations round aboute. And Salomon spake three thowsand prouerbs, and his songs were a thowsand, and fiue. And hee spake of trees from the cedar tree, which is in lebanon, euen vnto the hyslop, that spring­eth out of the wall. Hee spake also of beasts, and of fowles, and of creeping thinges, and of fishes. And there came of all people to heare the wisdome of Salomon from all kings of the earth, which had heard of his wisdome. These things are repeated againe in the 10. chap. of the same booke.1. King. 10, So king Salomon exceeded all the kings of the earth both in riches and wisdome. And all the world sought to see Salomon, to heare his wisdom, which God had put in his heart. And they brought euery man his present, vessells of siluer, and vessels of gold, and raiment, and armour, & sweet odors, horses, & mules from yeere to yeere.Sap. 7. To this consenteth that, which is in the 7. of wisedome. God gaue Salomon true vnderstanding of things that are, so that hee knew the world was made, and the powers of the ele­ments: the begining, and the end, and the mids of the times, how the times alter, and the change of the seasons, the course of the yeare, and the situacion of the starres, the name of liuing things, and the furiousnes of beasts, the power of the windes, and the imaginacions of men, the diuersity of plants, and the vertue of rootes, and all [Page] things both secret & knowne did he know: for wisedome the woorker of all things taught him. And heereunto cō ­senteth that of Sirachs son,Eccle. 47. chap. 47. How wise was Sa­lomon in his youth. Hee was sided with vnderstanding as a floud. His minde couered the whole earth, filled it with graue and darke sentences. His name went about in the Iles, and for his peace he was beleeved. And this wisedome of Salomon, which was giuen him by God, was either Ʋni­versalis quaedam sapientia, A certaine vniversall wisedome. For his heart was large by his wisedome, which was as the sand of the sea in number: his heart was filled with vnder­standing as a floud: hee excelled all men in wisedome. Or els this wisedome was particularis, Particular. In naturall causes, which consisted in knowing of birds, beasts, hearbs, elements, fishes, trees, influences astronomicall, situatiō of starres, of prouerbs and darke sentences: of musike: of Diuinity, which appeareth by his praier in the dedication of the temple, & by the resolution of the Queenes ques­tions, which shee proposed vnto him: There were the lines and cords of admiration, which drew people out of all nations to bee desirous to see Salomon, as now what a concourse wold bee to see such a man, as should excell in such gifts, that should shine in such qualities, that should glister with so manifold and miraculous graces?

These gifts of God, these graces and these vertues were the cords, I say that drew the whole world after Salomon, and made all the world desirous to see Salomon. This was that attractiue quality, that drew such a concourse of peo­ple out of all the earth to see Salomon: this was the loade­stone, that drew the heart of this honorable Queene of the south, as it were a needle, and incensed her with an ho­ly zeale to come to see, and to conferre with king Salomon. Yet all this [...]dome of Salomon was nothing in compari­son of the wisedome of Christ, in whome the fulnes of the Godhead Coloss. 2.Cōll. 2.9. dwelt [...], Bodily and vpon whom [Page] rested those manifolde giftes of the holy Ghost, spoken of,Isa. 11.2. Esay 11.2, the spirit of wisedome and vnderstanding: the spirit of counsell and strength: the spirit of knowledge & of the feare of the Lord; whom Salomon in figure repre­sented, and of whom this Queene by Salomon sought to be instructed. Heere I should enter into the figure betweene Christ and Salomon; but because the time passeth away speedily, I will summarily conclude. Salomon an earthly king; Christ our Saviour a king of heaven, rex regum, & Dominus domina [...]trum, king of kings, and Lord of Lordes: Salo­mon drew some of all nations to heare him: Christ our Sa­viour drew all nations after him to heare him; and to be­leeue in him. Salomon raigned in Ierusalem, & in the land of Israell; Christ our Saviour his dominion is vnto the vt­termost endes of the earth: Salomons raigne was but for forty years; Christs raigne for ever. Salomon a man; Christ God and man, Salomons wisedome definite; Christs wis­dome infinite. Salomon had plenty of silver in Ierusalem, almuggim trees &c. gold and precious stones; Christ gaue ioy of soules, peace of conscience, comfort of the spirit, and life everlasting, by powring out his spirit vpon all flesh. We read not that Salomō spake with many tongues, but Christ, sending downe the holy Ghost, gaue cloven and fierie tongues, and made young men to see visions, old men to dreame dreames, and maidens to prophecy. Briefly,Ioel. 2. Act. 2. Sa­lomons benefites were specially earthly; or, if they were spirituall, they were infused by revelation: but vpon our Saviour Esay 11.2. there resided the spirit of wisedome, of counsell,Isa. 11.2. &c. Christ was annointed with the oile of glad­nesse and ioy aboue his fellowes: and, as Saint Iohn saith, cap. 1.14. We saw the glory of him, Ioh. 1.14. as the glory of the only begotten sonne of God, full of grace, and truth. And, of his fulnesse haue we all received grace for grace. Lastly, Salomon was but a sha­dow or figure: Christ the substance figured. So of this comparison, let this suffice. The next thing to be hand­led, [Page] that followeth the motiues, which drew this Queene to Ierusalē, are the paines, that this noble Queene taketh to come to Salomon. Proverb. 1. Wisedome in the booke of the pro­verbs, vttereth her voice in the streetes, and shee calleth in the high streetes among the presse, and entering of the gates: yet the fooles of this world, whom shee calleth, re­fuse to come, when shee stretcheth out her hand, they wil not regard: when shee admonisheth, they will despise her correction:Proverb. 9. when they are invited to her feast, they refuse to come: when they are charmed by the wise charmer, they will stop their eares like a deafe adder: they will saie, villam [...], I haue bought a farme, or, vxo [...]em duxi, I haue mar­ried a wife, &c. as the excusers of themselues in the parable, Luc. 14.18.Luc. 14.18.20. But this noble Queene, shee doth otherwise; as the needle shee will follow the load-stone, as the load­stone will by secret influence follow the North star, as the heliotropium will turne towardes the sunne. This may be seene in the paines of her iourney, by her comming from Mero [...] to Ierusalem.Ierusalem Long. 66. Latit 31. The north pole is elevated at Ierusa­lem 31. degrees; as Cosmographers doe define; every de­gree containeth 60. miles in earth, the distance of Meroe from the aequinoctiall line is 16. degrees: according to Ptolomees tables:Meroe Long. 61. Latit. 16. Ptolem. tab. geo­graph. The diffe­rence of longitude must also be conside­red. so Meroe from Ierusalem is distant 15. degrees: now every degree in heauen making 60. miles on earth, we may gather therefore, that this Queene came a­bout 1000. miles to see king Salomon. See, what paines this honourable person taketh to see an earthly Prince, and so much the greater, that a woman perfourmeth that, which men durst not attempt: a weake vessell effecteth that, which a mighty Gyant durst not vndertake: a Queene ac­complisheth that, which inferiour persons will refuse: shee, that had a tender body, vndertooke that, which manie strong men shunned: shee neither careth to parch her beauty in the sun, which many women are so nice to pre­serue: neither the fiery climate, vnder which shee was to [Page] passe: nor the fury of beastes, the eie of the ravenous croco­dile, neither the venimous serpents, wherwith those coasts doe swarme: neither the fell Lyons, which those Climates naturally nourish: neither did shee say with the slouthfull man in the Proverbs, A Lyon is without. Pro. 22.13. I shall bee slaine in the street: but, all excuses set apart, shee cometh to Ie­rusalem to see Salomon: & yet these Iewes at home, seeing Christ, will not heare Christ: or, if they will heare him, will not beleeue him: or, if they beleeue him, will doo it conditionally, so, as they may see a miracle: and yet after they haue heard doctrine and seene miracles, will not on­ly not beleeue, but also persecute. Such are our Recusants,Senec. ep. Lib. 15. ep. 96. such are our licentious Libertines, such are they, that Se­neca speaketh of: such are many among vs, that preferre playes before preaching, a sound sleepe before a sound­ing sermon, Belial before God: whose hearts the Lord turne, if it be his blessed will. But in this, that the Queene taketh this great iourney, note her zeale that which the spowse vttereth in the Cantic.Cant. Much water cannot quench loue: and that Cant. 1.2. Because of the sauour of thy good oinctments, thy name is as an oinctment powred out. Therefore the virgins loue thee. Draw mee, wee will run after thee Cant. 1.2. To this accordeth that of Saint Paul 1. Cor. 13.1. Cor. 13. Loue suffereth all things: beleeueth all things; hopeth all things; en­dureth all things. This shadoweth how the faithfull in all ages followed Christ, when the standard was set vp in Si­on what a thirst was then of the worde of God.Psal. 45. Christs gratious words, that he spake in the synagogue at Naza­reth, shewed that gratta was diffusa in labiis suis, Full of grace were his lipps. Psal. 45. and, if I may so say, Suadoe medulla, The pith & marowe of perswasion sitting in his lipps. And how since he hath drawen all the world after him through perill, through danger, through fire, through flame, through life, through death, the stories in all ages haue regestred to Gods glory, and to the greate honour of all [Page] his Saints. For, Quos dei charitas trahit, nec retrahit, &c. Whō the loue of God draweth, them neither doth lust withdrawe, nor aff [...]ight. For the saints run that they may leaue the world behinde thē because they see God before them. This zeale which shined in this honorable Queene to see Salomon, and to heare [...]s wisedome burneth in those faithfull soules, who hunger & thirst after righteousnes: which, when heretofore there was a fame of Gods word in our land, wandred frō sea, to sea,Amos. 8. frō North to east to here Gods word: which ought to bee more sweete vnto vs, then the hony, and the hony combe.Psal. 19.13. God be praised, there is a great light risen in out daies, and God hath beene gratious vnto our land: there is such a doore opened in England, as was in Philadelphia, that no force can shut, but our sinnes; such a light, that no counsells of men can extinguish or eclipse, but our iniqui­ties: such a sun-shine of the Gospell, that no interposition of any grosse masse can shadow, vnles it bee our owne in­gratitude. Our sin will bee the greater, if we make not much of this great grace offered vnto vs. This Queene tooke greate paines to see and heare Salomon: wee haue Christ offered in our streetes, howses, churches, & in our eares cōtinually soūded:Heb. 4. If thē we shall yet harde our harts while it is called Today, Proverb. & shal despise the voice of wisdōe crying vnto vs in the s [...]ets, & mu [...]ting vs to her baker of new mingled wine,Math. 25. and the voice of the bridegroome cal­ling vs to haue our lampes prepared to enter with him to the mariage: not onely this Queene shalbee a witnesse a­gainst vs in the day of his last coming, but it shalbe more tollerable in the day of iudgment for Sodom and Gomorrah, then for vs. Yea more tollerable for Capernaum and sinfull Ierusalem, who would not know the time of their visita­tions: and from whose eies repentance, by the iust iudg­ment of God, was wonderfully hidden, & miraculously, as I may tearme it, with held. From the which iudgment, God for his mercy saue & deliuer this land both now and euer.

The third & last braunch of this first part sheweth vnto vs in these wordes, that this Queene came not abiectly,The thirde branch of the fi [...]st part. meanely to Ierusalem, but, as it was fit and seemely for a Prince, prince like in honour, honourable in riches, rich & glorious in her traine, yet conuenient for her estate, regall crowne, and princely authoritie. And vnto this end it is laied downe by the holy Ghost in the scriptures, in these woords.1. King. 10.2. And shee came to Ierusalem with a very greate traine, and camels that bare sweet odours, and gold ex­ceeding much, and pretious stones. Shee came to Ieru­salem with a very greate traine, and camels,2. Para. 9.1. that bare sweet odours, & much gold & pretious stones. By this wee may learne, that these creatures of God, which some thinke su­pers [...]uous haue a necessary vse being well vsed: that God hath made nothing in vaine, & that in things hid in the bowels of the earth, the wisdōe of God is to be known, & to be admired, worshipped: that all Gods creatures doe spirare potentiā, sapientiā, et benignitatē Dei, Hug. de sanct. victo­re. Invisib. Dei. Breath out the po­wer, wisedome, & bountye of God: that all creatures, that God hath made, are sit for our vse, service and commodi­tie: that in a glasse we may see in all creatures ordinem mi­rabilem o [...]ationem efficacem, finem vtilem. A wonderfull order, a powrefull working, a profitable vse & end: that every creature saieth vnto vs, accipe benefi [...]tum, reade seruitium, fuge supple­c [...]ū, Receiue the benepte of vs, repar thy seruice for vs: Avoid the penal [...] of abasing vs: that that is most true, that Pliny hath, only this excepted, that that which he speaketh of nature, we affirme to be of God, to wit, that maiestas Dei mirab [...]lis, Plin. li. 37. The maiesty of God is wōderfully seen in pretious stones, in so much that o [...]e pretious stone is sufficient to cary vs into a deepe contem­plat [...]ō therof. & that that is true, which he hath cited the 36 l [...]. c. 1. that al things, he had before mētioned & discoursed of, in 35. books, yea as I may adde, in all his books follow­ing, that om [...] [...]hom [...]um causa genita videre possunt, All things may seeme & shew to haue bin made for mā. Lastly that princes [Page] traines art not taken away by Gods woord, but that they are established by God and from God,Rom. 13. as appeareth Rom. 13. by the Worthies of David, by the description of Salo­mons household, and the throne of his kingdome, by that in a shew princes on earth do represent in some sort Gods maiesty in heauē, if so great a glory may be represented in any sort by any thing in earth, according to that cited out of the greek Poet [...].Menand. The liuely image. Socr. hist. eccle. lib. 3. cap. 1. And therefore iustly. Iuliā the Apostata is reprehēded by an Ecclesiasticall writer, for defacing the honour of the Romane Empire. [...].

The second generall head of this sermon, or sacred dis­course, containeth summarily what this honorable person did when shee came to Ierusalem, what the holy Ghost hath in scripture recorded and registred of this honorable Queenes actions in Ierusalem;Mat. 12 the briefe whereof our Sa­viour hath in these wordes delivered vnto vs. Shee came from the vttermost partes of the earth to heare the wisedome of Salomon. Herein obserue also, though the word Hearing be only expressed, yet neverthelesse, as one face of the Che­rubim respected the other; so here I must make reference to that also, which is written of her comming to Salomon, 1. King. 10. & 2. Paralip. 9.1. King. 10. 2. Chro. 9. Shee came to prooue Salomon with hard questions. And when shee came to Salomon, shee commaned with him of all, that was in her heart, &c. Nay, these wordes of our Saviour comprise a great deale more. For in mine opi­nion it is a summary narration of all the actions shee per­fourmed at her being at Ierusalem. Wherefore in this summary narratiō I obserue principally these 4. branches, or pleasant streames, that naturally issue and spring cut of the general head before specified: so that this Queenes cō ­ming to heare Salomons wisedome containeth in it first her 1 Proving of Salomon with hard questions, in Greeke thus, [...], [Page] [...]: And shee came prooue him with hard questions. And shee came to Ierusalem with a very great traine, & camels that bare sweete odours, and golde exceeding much, and precious stones, and shee came to Salomon, Tent [...]ret cū maenig­matibus. and commu­ned with him of all that was in heart: in Hebrew thus, [...]levusto bekid [...]th, &c. Secōdly, the discreet view & eie, that shee made of 2 Salomon [...] court and kingdome: Thirdly the sincere testimony 3 shee giveth before God and man of Salomons wisedome specula­tiue, and practick [...] tending to Gods glory, and mans instruction. Lastly, it followeth, that I should briefly touch the greatnes 4 of the gifts, which on honorable bounty, & regall magnificēce shee cōferreth vpon Salomō. Here vnto should be annexed her re­turne to her own coūtry; but because these 3. latter are not so pertinēt to that, in the new testamēt, I rather wilbe a re­ferendary therein, then a discourser thereof. The first thing this honorable person doth, when shee commeth to Ieru­salem, is in these words discovered: her comming to Ieru­salem was to heare Salomons wisedome. Now because the wisedome of men is especially discovered by their speech, according to the proverbe, Qualis vir, talis oratio: Such as the man is, such is his language, and, as another hath said,Hierome. nes­cio quid latentis energia habet viva vox, I know not what hidden power the liuely voice of a man carrieth with it: shee doth, as it were, elicere, that is to say, discreetly perswade king Salomon to powre out the sap of wisedome vnto her, by proving him with hard questions: so that the first marke, shee aimeth at by her comming to Ierusalem, is to prooue whether Salo­mons wisedome be correspondent to his fame; the body to the shadow, the counterfeit to the person▪ yea whether the fire answere the smoake; the fruit the blossome: Lastly, whether, as it is in the proverbe, as Pythagoras learnedly collected, whether, I say, the stature and bignesse of the whole body of the gyant Hercules might proportionably [Page] be gathered by the quantity of his foot: by which, as Gelli­us hath collected out of Plutarch, he measured the race in mount Olympus. By this wee may gather perspicuously, that, although there bee in our daies, and in times before, great abuses by travaile, and by it many corruptions haue crept into florishing nations, by which in the ende they beene venimously baned, yet neverthelesse, as it may bee evidently gathered out of this text, the wise and godly may suck sweetnes out of trauail, as Samson found hony in the lion, as the painfull man eateth the fruit of his hands, and as the bee sucketh sweetnes out of forein flowres, namely the flowres of the fields, farre from home, For, as there is a profitable, so there is an vnprofitable kind of tra­uel or peregrination: as the one kind of trauel doeth good, so the other doeth harme: as one sort of travellers finde wisedome by their trauell, so another sort learne nothing, but foolishnes. The vnprofitable, daungerous, and foolish trauellers are they, that trave [...]le to great cities, and princes courts, and forein nations to see, and to be seene, spectatum veniunt, veniunt spectentur vt ipsi, They come to gaze, & to bee gazed on as saith the Poet. And especially heeretofore idle women, and some men travell to learne newe fashions, some to see faire buildings, some to looke vpon the bravery of the world, whereby of late our nation hath beene made a sinke to receiue the sinnes of all nations, al­most vnder the coape of heauen, by somes running to Pa­ris, other some to Venice, some to Genua, other some to Florence, some to Rome, (as though wee had not sufficiently drunke already of the cuppe of Babylon) some into one lande, other some into another. So that there are almost no Spanish devises, no Italian devi­ces, no Dutch devices, no Turkish nor heathenish devices, nay vices, but our nation hath swallowed them vp: but if there were any good there, wee haue left it behinde vs. And, as there was in corrupted Ierusalem an high place for [Page] Chemosh the abomination of Moab, 1. King. 11.5. for Milcom the abo­mination of the children of Ammon, the root of which abo­mination was translated out of those countries: so I feare mee that our travell into those countries hath wrought the like effect among vs. So that,Exek. 23.14.15. as it is in Ezekiel the pro­phet, if it were a sufficient motiue to Aholibah to increase her fornications but to see men painted vpon the wall, the image of the Chaldeans painted with vermilion, and girded with girdles vpon their loynes, & with died attire vpon their heads, looking all like princes after the manner of the Babylonions in Chaldea, the land of their natiui­tie; as soone, I say, as shee saw them, shee doated vpon them, & sent messengers, vnto them into Chaldea: If, I say, the very sight of these things were sufficient to allure Aholibah to sinne, how much more easy is the carnall na­ture of man tainted by sin, when we liue among sinners? Psal. 1. our nature especially being prone to be corrupted with sin as easily, as the match is to take the fire, gūpoulder to take the sparkling, the dry stubble to take the flame, mans nature I sa [...]e, being prone to drinke iniqury as pud­dle, and to sucke vp the dregs of sin, as sweet hony▪ Seneca thought trau [...]l not much profitable in his time in regard that such men, that vndertooke such courses rather vn­dertooke that charge and paines to feed their eies, then to benefit their mindes, in these woords,Senec ep. 105. ad Lucil. Peregrinatio notitiā dabit gentiū, &c. Trauaile will teach thee knowledge of countries & nations, will shew thee strang shapes of huge hilles, large cham­ [...]ion feelds, valeys streaming with continuall water, & vpon due obseruation perhaps the nature of some riuer: namely, either howe the river Nilus swelleth in winter by reason of the increase of wa­ters which it gathereth in sommer: Or how the riuer Tigris soden­ly conueieth it selfe out of our sight, & taking her course through the hidden partes of the earth at length recouereth her former hugenes: Or how the floud M [...]ander which hath exercised the wits of the most famous poets of all times passeth to and fro by often [Page] sed to Salomon, were either naturall, mathematicall, musi­call, or such like, which might be gathered out of scripture Canonicall, and out of the booke of wisedome, & namely out of those scriptures, which I haue cited already 1. King. 4.49. and so to the end of the chap. The best iudgement, that I haue seene yet given of these questions, which the Queene proposed to Salomon, may bee summarily selected out Pelican and Lavater. Ʋerisimile est eam de rebus divinis, &c. It is a matter of good likelyhood that shee desired to proue Sa­lomōs knowledge in points of diuinity. For now the glory of the most High creatour of all things hade beene published amongst the na­tions through Salomons renowne. By this word (Aenigmata) are not meant those vnprofitable & curious questions which Paul cō ­demneth, but certaine graue and weighty questiōs cōcerning God, & the prouidence of God; touching sinne & good workes; of euer­lasting l [...]fe, & perhaps also of things perte [...]ning to ciuill gouern­mēt, & ordering of the affaires of this life. For howsoeuer it seeme probable that shee was furnished with learned men, such as were her coūtry mē the Gymnosophists; yet they taught few truths, their wordes were spiced with so much falshood, over­flowed with so many dregs, were cōfoūded with so much drosse, that it was litle or nothing in comparison to that greate and holy wisedome, that shined in king Salomon. The onely generall therefore in this I follow not further herein to speake in particular of it proposing that rule of S. Augustines for my ground, Quae ipse tacuit Dominus, &c. That which the Lord hath concealed, Aug. in Ioh. who is there amongst us that can say it is thus or thus? or if any man dare say it whence doth hee proue it?

By this experimentall proofe, that this Queene was enabled by God to make, and actully maketh of king Salomons wisedome, I do find and gather, that vertue and learning may bee seemely ornaments in some women, & as well become them, as they become men, according to that of Xenophon in Symphos. [...] Womens na­ture [Page] is as capable in some degree of many good gifts, as mans nature: especially. I say,Eurip. med. when God graceth these gifts with counsell and discretion: and also that that may be without flattery spoken in commēdation of that sexe, which Euripides, hath spoken of it in Medea,


We women also haue our Muse, which attendeth on vs to instruct vs in wisedome: I say not all women, but perhaps amongest many you may finde a fewe not altogither rude and voide of learning, whereunto also I may adde thus much, that women may bee indued from aboue with holy learning not one [...]y by the way of discourse, but also that they may be indued from aboue with knowledge of such points in Diuinity, as are deepe, scholasticall, materiall, fit for disputation, learn­ed conference, and Academicall schooles. Otherwise the spirite of God would neuer haue giuen so great a testimo­ny of holy knowledge & zeale in this honorable Queene. Vnlesse also some women might haue excelled in these qualities of learning in the state of the new Testament, Saint Ierom would neuer haue written so seriously to Lat [...] de i [...]stitut. Fil. Hierom. ad laet. de Iust. filiae. that shee should see her daughter from her infancy brought vp in the studie and holy literature of the sacred bible: if women might not haue beene learned, that learned and good Father would never haue aduised her, that her daughter should take heed how shee read the bookes commonly called Apocrypha, and with what iudgmēt she should obserue the contents of those books: if women might not haue beene learned, he would ne­ver haue perswaded her to bring vp her daughter in rea­ding of Cyprians workes, Athanasius his epistles, and in per­vsing [Page] heare the wisedome of king Salomon, and in that shee came to heare it is not meant a bare heating; for, as I mentio­ned before, shee came to heare, and to learne, and to be in­structed, yea to dispute with Salomon, to haue his resolutiō in great questions of religion, forth words of the text im­port so much. For 1. King. 10. and 2. Chron. 9. the Queene of Sheba hearing the fame of Salomon cōcerning the name of the Lord came to proue him with hard questions; Hebr. levast [...] bek [...]doth; the [...]argum of Ionatham doth expound it in this sort, [...]euassa [...]uth te be matlin, id est, vt tentaret eum in para­bolis; the Greeke, [...]. The hebrew word is k [...]dath, Proer. 1.6. the greeke [...], Lat. obscurae quaestiones, &c. darke questions. The vulgare of Saint Ierome, and Tre­mellius latinize the greeke worde both calling these hard questions, aenigmata. In the first of Proverbs I do find these words also in the consequence of one verse alleadged, one as it were after the other, mashal melitsa dibre koccanam ki­doth, These foure words the greeke expresseth thus, [...]. The vul­gare in latine expresseth these words in this sort, parabela, interpretatio, verba sapientum, & aenigmati [...]eorum. Tremellius translateth them also in this maner word for worde. Our English Bible readeth these foure words in this sort, a para­ble, and the interpretation, the wordes of the wise, and their darke sayings. So that I may significantly enough heere vse the word kidah as it soundeth in the Hebrew radicall, darke say­ings, for so much in nature the roote importeth. For k [...]d is anigmatic [...] loqui, seu aenigma aut problema proponere, To speake darkely, or to propose a riddle or hard question, neither may it be vnfitly vsed in the sense of acuere, To sharpen the wit, which is kadad, whence commeth kidah, signifying acumen, Sharpe­nesse of wit. So that the definition of it is not vnfitly givē in this forme, aenigma est oratio obscura, &c. A ridale is a darke speech tending to some profitable vse shadowing the substāce of the matter it containeth in obscure tearmes, in greeke thus, [Page] [...], [...]. A speech hiding in obscurity that which of it selfe is manifest: to that these proper­ties are to be expected in every aenigmaticall speech; the matter of it must be a speech profitable; the forme, obscu [...]e words, in shew demonstrating one thing▪ in sense disciphe­ring another, seasoned with witty invētiō, as with salt, that it may be pithy, cōdited with sweet mixture of discretion, that it be pleasāt, sugred with a quintessēce of great wisdō, that it may ravish men with the admiration of the excel­lency of it, and yeelde a testimony that the person, by whom it is vttered, hath infused from almighty God great giftes of wisedome and vnderstanding. The definition, which is brought in Athenaeus his tenth booke dipnosophist. Athenaeus. I suppose not convenient for this place, & person: the ho­ly Ghost testifying in the words before, that shee came to proue Salomon with hard questions: and our Saviour testi­fying therevnto, that shee came to heare the wisedome of Salomon. If any man shall heere inquire, what these questi­ons were, I am not able particularly to d [...]fine, since the scripture hath vttered nothing of them.

Heere these considered, let vs weigh the place First we must not thinke, that the Queene did propose vnto Salo­mon foolish and idle questions, such as the Apostle condē ­ned 2. Tim. 2.23 [...], &c. Put a­way foolish and vnlearned questions, 2. Tim. 2.23. 1. Tim. 4.7. knowing that they [...]gender strife. & 1. Tim 4 7. [...], &c. Cast away prophane and ol [...]e wiues fables, and exercise thy selfe vnto godlinesse: since our Saviour hath taught in this chapter, that of every idle word, that men shall speake, they shall giue [...]ccompteth therof at the day of iudgemēt. Yet the world is ful of such que­stions; as I might instance in many not only of schoolemē,Compend. Hist. but of ou [...] owne age, &c. Those things, that Cedren men­tioneth, I thinke impertinent, and rather consort with old wiues fables, then answere to any truth, therefore I omitte them. Some thinke that the questions, which were propo­sed [Page] windings and turnings, & often sheweth and bendeth herselfe as were vnto the neighbour chāpiō, ere it enter into her owne chānell. But such travaile will better neither thy iudgment, nor thy man­ners. But many travailers in these daies conuert their pe­regrination to worse purposes, I say with griefe, many tra­vail in these daies of our countrie men into Dutchland to learne drunkennes; into Italy, France, and Spain to learne the wickednes of Moab and Ammon, to Venice to learne to keepe curtisans; to Genua to learne pride; to Rome to learne idolatry, and to practice treason: but the godly, wise, learned, honourable, and valiant minds, that vnder­take trauaile, doe it for other ends, and such travellers as in this fort benefit themselues are an ornament to their countrey, enrich their natiue soile, are meanes to plāt good lawes among their people, plant colonies, enlarge Gods church, aduaunce Gods honour, and fulfill in our dayes that precept, that God gaue to Noah Gen. And God blessed Noah and his sonnes, Gen. and saide them, bring foorth fruit, and multiply, and replenish the earth. Also the feare of you, and the dread of you shalbe vpon euery beast of the earth, and vpon euery foule of the heauen, vpon all that moueth on the earth &c. Of this order of travellers are godly and painfull merchaunts, godly and valiaunt soldiers, godly and lear­ned preachers, godly and graue students, godly and wise states men, godly and faithfull christians: I mention, god­ly and painfull merchants, because their trauail is to bring in such cōmodities with the daunger of their liues which may enrich their country, and desire to make new Semi­naries of churches in such countries, as the gospell to our knowledge hath not yet beene preached. I mentiō god­ly and valiant soldiers, because many of them travell into other countries to learne feates of armes and strategemes of warre, whereby at their returne home they may bee the better able vpon any occasion to defend their owne coū ­try, and because many of them in neighbour countreys a­boute [Page] bend the bow, anoinct the shield, furbish their spea­res, make ready their buckler, watch in their trenches, stand in ther sallets and armour, oppose their liues and bo­dies to the bullet of the musket, to the mouth of the canō in the seruice & defence of their prince and people, wiue; and children, lawes and religion. I mention godly and learned preachers, which travell into diuers churches be­yond seas to conferre with some learned men excellinge in some heauenly giftes, by whose conference they might be the better incouraged to runne to the end of the race, which already they haue vndertaken to perfourme. I mē ­tion godly and wise states men, which trauell into forein nations, to finde whether the gouernment at home bee correspondent, as farre foorth as the ancient customes & the olde good lawes of the country, wherein they dwell, will permit in policy, bee, I say correspondent and agree­able to the lawes and statutes of the best gouerned com­mon wealthes elswhere: and to this end and purpose, that they may better giue counsel vnto their coūtrey at home after their returne, do striue and labour to see, as the Poet saith, [...], The cities of divers people, Hom. odyss. [...]. Plat. de leg lib. 12. and to know [...] their wisedome. For, as Plato saith, [...], &c. A City which hath no experience to discerne betweene good and evill men, if it converse not with some forreine people, cannot possibly be brought vnto civi­lity and perfection, neither can it by custome only obserue the laws, vnlesse it wax more politike by the knowledge of others. I mention godly and graue strudents, that thirst after good learning, and godly and faithfull Christians, that hunger and thirst after righteousnes, because the spirit of God hath marshal, led this honorable Queene to be an holy leader in this cō ­pany, & to march vnder these colours, and hath registred her in the booke of the righteous, that her memory should be sacred and honourable in all ages to come, for that shee came from the vtmost partes of the earth to Ierusalem to [Page] vsing Hilarius his bookes inoffenso pede, Without tripping, or stumbling into error next after the reading of holy writt. Nay, if women might not haue beene learned, the Pro­phet Ioel would neuer in his second Chap. haue foretold, that, in the state of the new testament, maidens should prophecy, Gods spirit beeing powred out vpō the church imediatly after Christ our sauiours ascensiō, which should, with a mighty floud neuer failing in aboundance of wa­ters to the end of the world, water from aboue the whole body of the church, as the mist, that did use out of the spring amiddest Paradise, out of which the riuers issuing watered the garden, and made it fruitfull: Secondly you must not onely stay here, but you must needs proceede somewhat further in the vnfouldinge of these words, To heare the wisedome of Salomon, As they, that looke vpon the sunne, ought not onely to consider the brightnes of his face, when it is orientall, but also sometimes bend themselues to consider the benefit of his reflexion; and, besides this, also him, that is the creator of this sunne, by which this materiall worlde receiueth light,Ambros. Hexam. 4. die 4. cap. 1 according as Sant Ambrose hath taught lib. 4. hexamer. die 4. cap. 1. So in this poinct also you are not onely to consider the wise­dome of this Queene in proposing to king Salomon these hard questions; but here we are, by the way of reflexion, to consider that which is added 1. King. 10.3. and 2. Chrō. 9.2. how well king Salomon satisfied the Queenes obiec­tions & how wel he resolued her doubts:1. King. 10.3. 2. Chro. 9.2 which followeth in these words, And Saloman declared vnto her all her ques­tions: nothing was hid from the king, which he expounded not vn­to her. These things noted, as from the body of the sun wee proceede to consider the benefit of his reflexion, and from the reflexion to consider the creator of the sun, namely him, that made the sun to be the great light to rule the day, to shine vpon the earth, to separate the day from the night, to distinguish seasons, dayes, & yeeres &c. [Page] so we must not here persist in considering Salomon onely,Sy [...]s. Hymn 5. [...] 1. King. 10.3. 2. Chr. 9.2. but we must with all let this action of Salomon leade vs by the hand to consider his greatnes, wisedome, power, full­nes of all knowledge, whome king Salomon in this action prefigured. O! king Salomon the text saith, And Salomon de­clared vnto her all her questions: nothing was hid from the king, which he expounded not vnto her. Which words in opinion im­port thus much, such hard questions, as this Queene propo­sed, Salomon answered: such darke speeches as this

Queene obiected, king Salomon cleared: such doubtful mat­ters, as moved some scruple in her minde, king Salomon dis­solved: all maner of reasons, that shee could alleadge, by the way of disputation king Salomon satisfied: there was no secret of this Queenes heart, but immediatly the holy and heavenly wisedome of God, that shined in king Salomon, a vpon the reference, did vnfold it. Now, if king Salomon, a mortall man, though a notable figure of Christ, coulde so largely and aboundantly and sufficiently answere all this Queenes doubtes, and fully satisfie; how much more suffi­ciently is the son of [...]od able to satisfie al the doubts, that rise in the church, which this Queene here figuratiuely re­presenteth: and, to the comfort of the whole church mili­tant, fully answere all obiections, that either the flesh, the world, the devill yea man or [...]ngell can mooue, being the w [...]sedome of the father, the beloved sonne, whom the fa­ther hath referred vs to heare;Ioh. 5. who hath received the holy ghost, not by measure: of whose fulnesse we haue received all grace for grace, whose name be blessed for ever. I con­clude here this part, for that I haue a little before handled this point by the way of comparison, and therefore neede not to reiterate same, vide pag. D. The next particular of the second generall, that commeth to mine handes in this text to be discussed, is, how this honorable & wise Queen behaveth her selfe in king Salomons court. Our Saviour saith, shee came from the vttermost endes of the earth, to heare [Page] king Salomons wisedome. The wisedome of king Salomon, as I haue sufficiently before declared, was not only specula­tiue, but practical: it was not renowmed only, as it was cal­led Sapientia but, as it vvas also Prudentia: neither was king Salomon famous for his vniversall knowledge only, but hee was honourably spoken of for that he managed all aff [...]res of his country & kingdome, and, whatsoever he tooke in hand,Sapientia to the root, Prudentia to the flower of M [...]y. [...]. Nazian in tetrastich. Arast. Eth 6 vvith great prudence, wisedome and discretion, and marshalled all things answerable to his place and honour. For, although sapience & prudence be two pretious [...]ew­els, and two vertues of rare & excellent effects; yet never­thelesse, as one is greater then the other, so one is more profitable to some states and persons then the other; yea sometimes in some persons one of them is not linked with the other: yea oftentimes one of them is like to the hearb Moly, that Homer speaketh of Odyss. μ. in roote: the other may more fitly bee compared to the hearb Molyes flower. Yet, as Naziar zeu saith, [...] Both of them are gracious and louely. This thing Aristotle hath learnedly obserued, and verily pithily by the way of com­parison noted in these words. And in this antithesis or mu­tuall reference, Wisedome is a vertue meere intellectuall, propo­sing to it selfe things only contemplatiue: Prudence an actiue ver­tue proposing to it selfe operation in such things, as are meere pra­ct [...]ke. Wisedome respecteth thinges most excellent in na­ture, yea it seeketh to learne misteries aboue the compasse of nature: prudence worketh vpon such matters, as are cō ­modious for civile life. Wisedome regardeth only know­ledge, and therein reposeth her contentation: Prudence respecteth how shee may benefit her selfe & others, there is her delectation. Wisedome considereth vniversals; Pru­dence considereth particulars, and how things are in vse, and may be well vsed. Wisedoms obiect are thi [...]gs alwaies immutable (as they be in themselues, and in their causes, as [Page] far forth as Intellectus agens, The actiue vnderstanding, which is the eie of mās soule, is able to reach.) Prudence is wholly exercised in matters, deliberatiue or in civile actiōs to the life of mā commodious or discommodious; in such things, I say, as are often by their sundry events particularly alte­red, sometimes by one occasion, sometimes by another, yet alwaies such, as serue mans life to some good end, or o­ther. Wisedome is only behouefull and good for the par­ty that spēdeth his time in contēplatiō but Prudence studi­eth to benefit it selfe, & resteth not til it hath wrought be­nefit to others. Men renowmed for wisedome were Anax­a [...]as, Thales, and such like among the heathen, who studied wholely to knowe greate thinges, wonderfull, and things farthest remote from sense, which knowledge, though it were delectable to the mind, yet this knowledg was not so commodious for ciuile life, wheras by nature homo animal ciuile, Arist. polit. 1.1. Cic. som. scip. natum adcōmunem vi [...]a societatē tuendam Man is a ciuill creature born to maint [...]ine a cōmō & sociable life. But for prudence, Solon, Aristides, Pericles, Themistocles, Phocion,, Nicias, Alcibiades, Scipio were famous: & to speake more sincerely true according to holy scripture, Ioseph, Moyses, Ioshua, Dauid, and such like were renowmed, who gouerned people by counsell and by the knowledge of learning meet for people: which were rich in might, power and discretion, which haue left a name behinde them, which fought many batteils, overthrew great armies, and were honorable in their generations. Now although these vertues, I graunt, do not allwaies concurre in one subiect, according to the proverb, the greatest clarkes are not the wisest men, et E contra the wisest men are not the greatest clarkes: and it being seen oftentimes that where some mē haue been most addicted to the contemplatiue life, they might haue spent their times better, and haue more bene­fited the church, their countrey, and such, as by the law of nature they were bound to prouide for, & to defend; [Page] and many such, as haue beene prudent mē, haue not bene much deuoted to the contemplatiue life; yet, as it appea­reth, these two vertues through Gods blessing both at one time were infused into Salomon: neither after this heauen­ly ingraffing of them into him did king Salomon bury them by slouth in his owne heart, neither did the holy spirit, by whome immed [...]atly they were giuen him, suffer them to rust, but daiely more & more by the same power, that they were powred vpon him, did the king exercise them, vse them, and shew them in the world to Gods glory, and to his owne comfort, & to the benefit of others. For by the vertue of the speculatiue habite of wisedome he resolued the Queenes doubt by her alleadged: by his practike ver­tues & prudence hee found out, when two women stroue for a liue child,1. King. 3.26. whether of them both was his natural mo­ther. By the vertue of speculatiue wisedome he was wiser then all the children of the East, yea he excelled all the Aegyptians in wisedom &c.1. King. 4.29. By practike wisedome king Salomon deuised and perfited his glorious buildings, or­dained his burnt offerings in the house of God, disposed the service of his table,1. King. 10. and marshalled his seruaunts, wat­ters and butlers in the order of their waiting, in the man­ner of their sitting, prescribing vnto each sort, how seem­ly they should be apparailled, or what liuery they should weare, & how they should giue their attendance. I men­tion these fower latter especially because this Queene principally fixeth her eies vpon these things, and because they bee registred in the text, and is the second braunch of king Salomons wisdō, which this Queene came to know and to vnderstand, behauing her selfe in king Salomons courte like a wise intelligencer, yea a sacred obseruer of such actions, offices, officers and honorable orders, with which the court of king Salomon was beawtyfied, & ador­ned. By this discreet obseruing of this wise and mightie Queene we may learne thus much, that, when wise and [Page] discreet persons come into princes courts or kingdoms, vsually they make a suruey, as farre foorth, as they may in honour, without offence of state, king and counsell, of all such orders, [...]ites, ceremonies, offices, seruices, by which the Prince and people floorisheth, & maintaine a due re­putation of honour either at home, or in forein countreys, and that common wealth, where princes with piety, wise­dome, learning, iustice, and mercy manage all their af­faires, is like a fountain of Christall water, that yeeldeth benefit not only to the inhabitantes, where it springeth, but fertilytie vnto other nations also, by which it floweth: it is like a lampe, that shineth, not only to the house where it is lighted, but serueth also, without impairing of [...]i own light, for others to take light of it. Nay such a state is like the sun in the firmamenl, from whence the moone, the daughter of the night, & the stars Arcturus, Mazzaroth,Iob. 9.9.38 31.32. Amos. 5.8.Orion, the Pleiades and the rest of that glistering & beaw­tifull consort deriue their comfortable beames, & light resplendent. Wherby I garher thus much, that this ho­norable Queene for this second reason also came to Ieru­salem,A Phaebo Phaebe lu­men capit: et a sapiēte insipiens. desirous to water the gardens of Aethiopia by wa­ters flowing from Salomons fountaines: desirous to light a lamp in Salomons court to illuminate her owne courte in Meroe, or Saba: desirous that the sun of wisedom, which shined in Ierusalem, might yeeld also some beames to the nations, countreys and people, which were subiect to her scepter [...]egall crowne & dignity in the prouinces of Ae­thiopia.

But, lest I should over long persist in dilating this argu­ment, let this example of this Queene be an instruction to al wise & godly travailers & states men, how they should behaue themselues in forraine courts: & what things they should especially regard and consider. On the other side we may learne what things Christian Princes and honou­rable persons ought principally in all their governmentes [Page] to haue an eie to, and wisely to dispose of, all the time of their regiment, their Pall [...]ces, their Tables, their Servants, the Service of Gods church [...]he greatnes of their buildings demonstrateth to many people their riches, and artificiall direction in matters archit [...]ctonicall. The regall service of their tables perfourmed in sobriety & temperance demō ­strateth their magnificence Hest. cap. 1.Hest. 1. Psal. [...]01. Salomons building of the tēple, & Saltum domus Li­bani vide Ioseph. lib. 8. cap. 2. vi­de Iudeth. cap. 1. Arist Eth. lib. 4. cap. 2. [...] doeth re­spect regal and magni­ficall ex­pences ei­ther in the service of God or in publike de­fence of the cōmon wealth &c. The good order of their servants sheweth how sincerely they follow and per­fourme that, which the holy Prophet Psal. 101. promiseth vnto God, in what manner hee woulde liue in his house, when he was advaunced to the throne of his king­dome, & how sacred a seminary of holy d [...]scipline his court should be. Lastly, the care of Gods sacrifice, namely, how that should be offered, demonstrateth how zealously go­vernours should embrace religion, howe sincerely they should serue God, and how faithfully they shoulde submit their scepters to Christs kingdome. These things strangers, that resort into Princes courtes may alwaies lawfully pon­der for their better instruction, eschewing as Crocodiles, al things that might impeach any way this course, and which might disturbe the peace of the country or court, which they come into, and all practises that may savour of curio­sity, much lesse of sedition, rebellion, or treason.

Now since this honorable Queene in king Salomons court especially noteth these fower thinges, and the second and third are of most wise men diligently marked and noted, & the fourth in this age, if not of many meere politicians, yet of alwise, godly, & learned are mervailously observed: and since that no regiment can be truly blessed, where the sacrifice of the house of God is neglected, it behoveth all princes with speciall regard to tender all things, which ap­pertaine to Gods glory and his service: For on this string dependeth the principal point of Christian government, and the office of great governours herein consisteth, as it appeareth Deut. 17.18.19.Deut. 17.18.19. And when the king shall sit vpō the [Page] throne of his kingdome, then shall he write him this law repeated in a booke by the Priests of the Levites: and it shall be with him, and he shall reade therein all daies of his life, that hee may learne to feare the Lord his God, and to keepe all the words of this law, and these ordinances to doe them. And because of that cōmande­ment, which is giuen in the second Psalme to all kings and princes in these wordes, Bee wise now therefore, yee kings, Psal. bee learned, yee iudges of the earth, serue the Lorde in feare, and re­ioice in trembling. Kisse the sonne, least hee be angry, and yee perish in the way, when his wrath shall suddenly burne, blessed are al, that trust in him. This which may be illustrated also not vnfit­ly by that place of Saint Augustine lib. 2.Aug cōrta. liter Petil. li. 2. cap. 92. contraliter as Peti­liani cap. 92. Christian princes haue a double office imposed from God vpon them, whereof the one they be bound as Christian men to perfourme, the other to perfourme as they bee Christian prin­ces. Reges cū in errore sunt, &c. Kings & princes whē they are in errour, make lawes for defence of their errour against the truth; likewise when they are in the truth, they establish decrees for the maintenance of truth against errour: so that both good men are tryed by evill lawes, & evill men amended by good ordinances. King Nabuc hodono sor whilest he was misled by his wisemē made a cruell lawe that his image should be worshipped: & he againe be­ing led into the right way made a good lawe, that the true God should not be blasphemed. For in this doe kings perfourme that ser­vice vnto God which is giuen them in charge from aboue (as far forth as they are kinges) if in their kingdomes they establish that which is good, & suppresse that which is evill, not onely in matters perteining vnto ciuill society, but also in causes of religion. Aug. Crescon. gra [...]. lib. 3. cap. 2. This speake to signifie these two caueats, the one for that there are in these daies, I feare mee, a number crept into Chri­stian pr [...]nces courts priuy espials, prying into all matters with cattes, yea with Lynceus his eies, of whom the Lyri­call Poet thus spake.


For hee had a sharper eie then any man on earth besides vvhoso­ever.

Men, that are like spiders, sucking poison, men, which like toades th [...]rst after venim like envies brattes feede vpō ad­ders foode, firebrands of [...]edition, simple in shew, devillish in action; men, lovers of lies, and falshood which construe good actions ill,Iob. 1.10. Iude. as the devil accused Iob: which condemne things vnknowne, like those beastes, th [...]t Saint Iude in his epistle liuely describeth: which speaketh of them, that are in authority, like cursing Shimei, and like them, that Saint Peter speaketh of 2. Pet. Pet. 2.10 11.12. which walke after the flesh, in the lust of vncleanesse, and despise the governe­ment; which are presumptuous, and stand in their owne conceipt, and feare not to speake evill of them, that are in dignity. Whereas the angels, which are greater both in power & might, giue not railing iudgement against them before the Lord▪ but these, as brute beasts, led with sensu­ality, and made to be taken, and destroied, speake evill of those things,Vergestan. in Theatro crudelitat. baereuc. excuso antverp. Catholicus quidam in vbe Dub [...]i correptus pelli vrsin [...] in [...]uti ab [...]n­festiffimis Ang [...]e mo­lossis lace­ratur. Zach. 3. Psal. which they know not, & shal perish through their own corruption, &c. Into which crew and catalogue the authors of Calvino- [...]ur [...]ismus, the reporters of many as­sertions of horrible lies inserted to Stapletons promptuarium morale, the pictures of Vergestanu [...] his tables, & many pam­phleters of the like stamp are to be ascribed. Al which may be answered rather in that sort that the angel of the Lord answereth the deuil in the 3. of the Prophet Zachary, the Lord rebuke thee, Satan, yea the Lorde, that hath chosen Ieru­salē, reproue thee. Or with the Psal. Thy tongue imagineth mischiefe, and is like a sharpe rasor, that cutteth deceit­fully. Thou doest loue evill more then good, and lies more then to speake the truth. Thou lovest alwords, that may destroy, O deceit­full tongue. So shal God destroy thee for ever, [...]e shall take thee, & plucke thee out of thy tabernacle, and roote thee out of the lande of the loving. The righteous also shall see it, and feare, and shall laugh [Page] him. Wherein the prophet David doth liuely discover the actions and punishmentes of such serpents, as delight to spit out against the innocent such poison. The second ca­ueat wherfore I note so seriously that gouernours euery one in their places should haue great care faithfully to dis­pose all ciuile actions committed to their regiment, and principally, to bend their studies to maintain Gods seruice and holy sacrifice, is because mens eies are not onely fix­ed over their kingdoms to looke what is doon there, but because the eies of God do continually watch over all re­gences, euen the seauen eies of the Lamb, Apocal. 5. Psal. 82.1. which do behold all things: and for that, which the prophet sayeth, God stand­eth in the assembly of Gods, hee iudgeth among Gods. Hesiodus an heathen poet persuaded the rulers of his time to doe iustice because, as he saith,

Hesiod. [...]. 250.

Omitting Hesiod, & them that onely by the light of na­ture discourse of this argument, I end this part with this exhortation, Yee rulers of the earth bee learned, deo iustice, kisse the son, least hee be angry: &c. With diligent eie regard Gods seruice and sacrifice, & let my counsell heerein be accep­table vnto you. For there is a great watch-mā over all king­doms, yea such a watch-man as the Prophet Daniel des­cribeth, chap. 4. verse. 10. which, if the mightie tree,Dan. 4.10. vn­der which the beasts of the feeld haue their shadow, in whose bowghes the fowles of heauen dwell, vnder whom all flesh is sed; if, I say, this tree bring not foorth good fruit answerable to his place. & neglect the sacrifice of God [...] tabernacle, this watch man, I say, which the holy prophet saw, that Holy one which came downe from heauen,Dan. 4.11. [...] chal­daicè. vide Theodoret in Dan. 4. [...]. schol graec. [...]. aliud schol [...] Annot. bib. graec. Rom. excus. Pererius a Iesuit hath writtē imperfect­ly of this word [...] Pintus hath spokē more to purpose vpon that place, yet not per­fectly. will cry a lowd, H [...]w downe the tree, and breake of his branches, shake of his leaues, & scatter his fruit, that the beasts may flee [Page] from vnder it, and the fowles from his braunches, I should heere enter into the descriptiō of that sacred cō ­fession, which this holy Queene maketh to God, glorify­ing him that for his names sake, and for Israel his peoples sake had set on the throne of Israel such a king, as Salomon was, & had blessed him with so great a measure of his spi­rit, and made him king to doo equitie and righteousnes. But this part cannot now be polished or amplifyed by my discourse, least I be over tedious to you, & partly for that some things of this discourse may not vnfittly be vsed in the application.

The last part.

These things sufficiently discoursed vpon, the last part of my text offereth itselfe to mine handling, which is the action of this honorable person in another world in the life to come, and in the day of the generall resurrection, Her action: & honour in the life to come is demonstrated in these woords or testimony of our Sauiour, The Queene of the S [...]wth shall rise in iudgment with this generation, and shall cōdēne it. This great person was by sexe as you haue heard, a woman; by vocation, a Queene; in wealth abundant; in knowledge, a rare Phaenix; in trauail, laborious; in dis­putations, learned; in obseruation, discreet; in behauiour, honorable and wise; in traine, magnificall? in rewardinge Salomon, heroicall; in religion, studious, zealous and fer­vent. Yet al these, except the reward of her religiō, haue at length an end: her kingdōe shee was to leaue to her lawful successors; the abundāce of her riches to her trusty execu­tors; her knowledge experimētal in ciuil actiōs was in ano­ther world vnnecessary; the beauty of her face, and comli­nes of her body was to turne to ashes; her magnifical traine could do her no more honour, then to see her funeralls re­gally performed; her body imbaulmed, her bones intered; onely by her princely, vertues and rare knowledge shee [Page] obtained a glorious reporte in earth, and by the integrity of her faith a crowne of glory in heauen. In that shee was a Queene, shee was to bee honoured; in that shee was a learned Queene, shee was to be admired; at in that she re­gards to keepe the decorum of her person, shee was to be cōmended; in that shee takes paines to trauel so long, and so laborious a iourny, shee is to be by al louers of ver­tue remembred; in that shee is able to dispute in deepe questions of Diuinity with king Salomon, shee is to be regi­stred, in the book of the iust, in that shee obserueth things done in king Salomons court, shee is to be chronicled; in that shee rewardeth king Salomon so heroically with fames trumpet, shee is to be celebrated; in that shee glorifieth Gods name for king Salomons guifts, it sheweth that with the malicious mothe & rust of enuy her heart was not cā ­kred; in that shee was not onely learned, but religiously learned, shee was to be reuerenced; lastly in that shee re­ceiueth such a testimony of our Sauiour in the new testa­ment, shee was thereby in the booke of life canonized; Yet to knite vp all in one; honour, riches, peregrination, ciuill and humane science, discretion, fame, bewty, body, limme, life haue an end, and all worldly honour hath their catastrophe in conclusion; and incurre necessarily in the end that sentence of Esay 40.6.7. which soundeth with a crie in all our eares: All flesh is grasse, & all the grace therof, is as the flower of the fielde. VVherfore according to that of the prophet this masse of earth that we cary about vs in the ende must bee dissolued, the beauty therof fin­ally must fade, the flower will fall and faile; yea the out­ward pompe and shining of king Salomō whō this Queene came to consulte, that was renouned over all the world, and glittered so gorgeouslye aboue all the princes of the earth,Math. 6.5. in the ende withered like to the grasse of the field, which is to day, and to morrow is cast into the ouen; but the word of the Lorde indureth for ever. This [Page] testimony that our saviour Christ attributeth to this faith­full Queene, this testimony, I affirme, abideth for euer, and sheweth that the glorious reward, blessed foelicity, aeter­nal happines of this renouned Queene in the kingdōe of God so far surpasseth al worldly honor, knowledge & de­lights,Stilla mu­riae Tulli de Finibus. as far as the Oceā exceedeth in greatnes stil [...]ā muriae, A drop of brine, as far as the light of the sun exceedeth the light of a rush candle shining through a small creuis, as far as the Alpes or Olympus exceede a mole hill,In divitijs Craesi te­runcij ac­cessio. as far as the aboundance of Crassus and Craesus riches, innumerable to vs, exceed a quewe, codrant, or farthing in a beggers purse.

The world hath made great reckoning of Alexāder the great his foelicity, Phillip of Macedons pollicy, Hercules fortitude, Iulius Caesars bounty, Traians clemency, Marcus Aurelius wisedome, Antonius Pius care of the common wealth, Aristotles learning, Catoes seuerity, Scip [...]oes con­tinency, Laelius amity, Fabritius integrity, and such like men indued with civill vertues. Neither can I deny but these vertues were very beneficiall to the civill life of man in those times of darknes when that thicke fogge of igno­raunce like the 9. plague of Aegypt possessed the world, Exod. 10 ver. 21. Sap. 17. I say moreover that these actiōs of the heathen, and these civil vertues of outward works God rewarded in this life aboundantly, as Saint Augustine de C [...] ­vit. Dei hath sufficiently in these words demonstrated, and by holy scripture proued.Aug. de ci­vit. Dei ca. 15. & 16. lib. 5. Qui privatas suas res prore com­muni, &c. The heathen who set light by their private commodities in regard of the publique weale and common treasure; who bridled avarice, and lived sincerely without breach of lawes or other out­rage, haue beene honoured almost in al nations, haue brought other nations in subiection to their country, and at this day are famous throughout the earth in all histories. They received their reward here on earth, because they did these good workes that they might be glorified amongest men. Yet I must on the other side con­fesse and defend that merces Sanctorum longe alta est, &c. The [Page] rewarde of the Saints is farre different. Who in this life runne the race that is before them without fainting, fixing the eies of their faith, vpon the crowne of eternal life, which is proposed vnto them to obtaine. This crowne (I may bold­ly say) this holy Queene principally affected in regard of the testimony, by the which of our Sauiour shee is in my text to her perpetual and euerlasting good honoured. The Queene of the South shal rise in iudgement with this ge­neration and shal condemne it. In which words I obserue these principall pointes; first her resurrection, secondly the the iudiciall authority that God giueth her. By the resurre­ction I vnderstand not the first resurrection which is from sinne,Apoc. but the generall resurrectiō of all flesh which in the day of iudgment shall be accōplished, namely in the ge­nerall iudgment wherein the Lord himselfe shall descēd from heauen with a shoute,Epist. ad Thes. Cap. 4. and with the voice of an Archangell and with the trumpet of God; at what hower they that are in the graues shall heare his voice, and at what hour, they shall come forth that haue done good to euerlasting life,Euang. Iohn. 5. but they that haue done euill to everlast­inge condemnation. Then the glory of this Queene shall be seene, when her body that was sowed in corruptiō, shal rise in incorruption; whē her flesh that was sowne in disho­nor, shal rise in honour; when her outward man that was sowne in weakenes, shall be raised in power, when her bo­dy naturall shall be raised a body spirituall;Ad Cor. 1.15. Ep. ad. Timoth. 2. cap. 4. in that day wherein the righteous iudge shall giue a crowne of righte­teousnes vnto her, & to all them that loue his appearance.

The second and last thinge that I obserue this testimo­ny of our Sauiour, is that wherewith this Queene shall thē be honoured, which is iudiciall power. This Queene shall not onely rise, but iudiciall Power shall be giuen vnto her, which power is expressed in these words. This Queene beinge risen, or rather raised by Christ our Sauiour in the resurrection, shall condemne this generation, this obsti­nate [Page] & rebellious people of the Iewes, in whose harts in­credulity is ingraued with an iron penne; with the point of a Diamond,Ierem. cap. 17. with the claw of an eagle, which haue harts that cannot repēt, & know not the time of their visitatiō, If it shal be here obiected that iudiciall power is only givē to the sonne of God, according to that answere of our Sa­viour the 5. of Iohns gospell.v. 26. For as the father hath life in him­selfe: so likewise hath he giuen to the so [...]ne to haue life on himselfe. And hath giuen him power also to execute iudgement, v. 27. in that hee is the sonne of man. v. 30. I can doe nothing of mine own selfe: as I heare, I iudge, and my iudgemēt is iust because I seeke not mine own wil, but the will of the father who hath sent me. Ciuill. in Iohn. lib. 2. cap. 14. Whereby Saint Ci­rell hath perspicuously proued in his commentaries vpon the 5. of Iohn, that by the argument of the act of exercising of iudgement Christ our sauiour is inuincibly demonstra­ted to bee of the same substaunce with the father in these words.Psal. 81. Psal. 74. Cui orbem terrarū iudicare convenit nisi soli Deo? &c. To whom doth it appertaine to iudge the world but God alone? whō on­ly the holy Scripture calleth vnto iudgement saying; Arise, O God, and iudge the earth. And againe, because God is iudge, he putteth downe one, and lif [...]eth vp another. He saith, Iudgement is given him of his father, not that he hath not this power of his owne na­ture; but he sheweth that all things are in his divine power by wais of dispensation in regarde of his manhooode. Yet this argument infringeth nothing this honour, that our Saviour in this place attributeth to this Queene in the resurrection of the dead. True it is that properly to speake, only iudgement, condemnation, life, death is giuen by the father to Iesus Christ, in that sort as our Sauiour hath spoken chap. 5. Ioh. in the verses before cited; and essentially it is due to none but only to that person which is God by nature. And in this sense it is derogatory to the Godhead, absolutely to affirme, that any shall iudge or condemne, but only such a person as is by essence God. But in this sense it is not vn­derstood heere; wherefore I suppose that that distinction [Page] which the Schoole-men haue giuen though somewhat bar­barbarously in worde, yet pithily in sense may sufficiently satisfie this obiection, and plainely expresse without al ab­surdity,Aquin. Suppl. 3. part. Sum. Quaest. 88. Art. 1. in what sense our sauiour hath attributed in this place iudiciall authority to this Queene in the general re­surrection. If the word to iudge or condemne which is a parte of iudgement be taken principally and essentially, it is pe­culiar to the three persons in the blessed Trinity, the Fam­ther, 1 the Sonne, and the holy Ghost, only because God is the only creator of mā: & iudgmēt is only in the power of God that canne search the inward man. In this sense the Psalmist saith,Psal. 96.9. Vrsin. exp. Symb. God commeth to iudge the world to righteousnes, and the people in his truth. Iudicium erit trium personarum Di­vinitatis quoad consensum & authoritatem. All the three per­sons of the Godhead shall iudge in respect of their consent and au­thority. 2 Secondly Christ our Saviour shall iudge in humana naturâ God and man in mans nature, because in that nature hee hath redeemed vs, and for that the finall sentence in the last doome shall be pronounced by him only: and ac­cording to this humane nature, it is said that Christ shall iudge potestate ordinatâ & delegatâ. By a subordinate power, 3 and by way of Commission. Thirdly the twelue Apostles of the Lambe shall iudge accessoriâ dignitate. By accessory dignitie which then shalbe given them, according to that in the 19. of Saint Matthew v. 20. And Iesus said vnto thē, verily I say vnto you that when the sonne of man shal sit in the throne of his maiesty, yee which followed me in the regeneration shall sit also vpon twelue thrones, and iudge the twelue tribes of Israel. And for that they were eie witnesses of those eie miracles that Christ our Sa­viour wrought,Act. 1.21.22. and because they faithfully preached vnto the Iewes and all the world his doctrine, according to the rule whereby the whole world shal be iudged; and for that in the excellency of glory giuen them by Christ our Savi­our they shall ouershine others by diuersity of glory in the day of iudgement. All the faithful shal iudge iudicij approba­tione, 4 [Page] that is, al the faithful shal subscribe to the iudgement of our Sauiour in the generall doome of all the world, that that iudgment which Christ our Sauiour shall then pro­nounce is true and iust, when the sentence shall be giuen for the godly venite benedicte &c. come yee blessed, and the contrary sentence shall be vttered against the wicked Ite maledicto &c. goe yee cursed. This sentēce (I say) the god­ly shall with their approbation testify, such honor shall bee giuē to al Gods Saints. And in this sence that honor is giuē to the faithfull to iudge and to condemne according to this iudgment of approbatiō in that place of S. Iohn. And after these things I heard a great multitude in heauen saying Hallelui­ah; Apoc. 19. saluatiō, & honour, & glory, & power be to the Lord our God. For true & righteous are his iudgments: for he hath condemned the great whore, which did corrupt the earth with her fornication, & hath auenged the bloud of his seruants shed by her hand. And againe they saide Halleluiah: & her smoke rose vp for evermore. And the 24 elders, and the four beastes fell downe and worship­ed God that sate one the throne sayinge Amen Halleliuah. Eph. 1. 1. Cor. 6.3. According to this forme of iudgement I suppose also these words may be vnderstood of S. Paul, For I accord with Be­zaes exposition that the faithfull shall iudge the Angels. 1. Diabolū cum suis Angelis. Lastly, according to this iudgment of Approbation this ho­ly and Godly Q. of the South shal iudge & condēne the incredulous ewes, the hard hearted Iewes, I say, in whose streets Christ our Saviour prophecied, in whose streetes Christ our Savior cast out Divels, amōgst whō he did so ma­ny good deedes, and wrought so many miracles; who did stop their eares like deafe Adders, rather then they would heare him who was far greater then K. Salomō, whō K. Salo­mon shadowed, who infused to K. Salomō his great wisdom; who did not only stop their ears rather thē they wold hear him, but withal did spet out venim against him that sought to saue thē; who did not only spet out venim against him, but with their tailes stung him to death, who called them of his infinite goodnes to repentance, who praied for their conversion when they crucified him. To which Saviour [Page] with the Father and the holy Ghost be all honour, pow­er, and dominion rendered both now & for euer. Amen.

THE APOLOGIE OR DEFENCE of the Church and Common-wealth of England for their annuall celebration of Q. Elizabeths Coronation day the 17. of Novemb.

HAving in the Sermon or treatise going before, sufficiētly (as I take it) discoursed of each point natu­rally issuing out of the generall fountaine of the text, wherin the Queene of the South hit holy Peregrination is summarily and per­spicuously described by our Sa­viour,Mat. 12.42. Luk. 11.31. instanced in, & inferred by him in the way of comparison to convince the Iews of vn­grateful obstinacy, obstinate infidelity, & wilful refusall of the light of the blessed Gospel by his ministery revealed vnto thē: And having at large in the preface of this booke yeelded some reasons whereby I rather bound my selfe to this text then any other at that time, annexing therevnto by way of illation such matter as I tooke to be pertinent to my purpose, & convenient for the present occasion: It re­maineth now that to these heads before specified, I should adioine in manner of Apology a discourse of a controver­sie somwhat appendent and belonging to the matter an­tecedent. In which Apologie I haue vndertaken, as farre forth as God shal enable me, to defend, that the celebrati­on of the festivitie in these times, yearely solemnized the seventeenth of November by the people of this Land, to Gods glory, and her Maiesties comforte, is an office in it selfe sacred, religious, no waies repugnaunt to Gods holy worde, and the constitutions of the holy [Page] Catholique Church: And that the triumphs & the signes of ioye that day performed by the faithfull and dutifull subiectes of this Realme, and such orderly disportes, are things in their owne nature laudable, commendable, and in no sort disagreeable with the actions of any wel go­verned state, or wel ruled common-wealth. I haue vnder­taken the handling of this argument by the assistaunce of Gods holy spirit vpon these reasons.

First because this argument suiteth my former treatise, & is,Odyss 9. as I may tearme it with the Greeke Poet, [...] a fragment though not naturally issuing out of it, yet neces­sarily by the way of consequence ioined with it.

Next in this treatise all faithful subiects of this Realme may behold as in a glasse the good fruites that due obedi­ence vsually bringeth forth, to their great peace and com­fort, and to the good examples of many ages following: & what offices of benevolence all true subiectes owe by the law of God and man, to their princes, superiours & gover­nours,Rom. 13. who beare the sword by Gods ordinaunce for their defence, vnder whose shadow they are shrowded, in whose branches they builde, vnder whose patronage by Gods holy institution they are shielded.

Thirdly, for that I hope by the plaine and effectuall handling of this present argument, that many of her Ma­iesties subiectes which haue beene contrarily perswaded by certaine seditious spirits privily lurking in this Realm, wil vpon the iust view & diligent reading of this discourse be reclaimed from then former misconceipts which they had before vnadvisedly made approbation of.

Fourthly for that in mine opinion, the sincere clearing of these accusations contained in this treatise ex officio ap­pertaine to him vpō whom the office of preaching the 17. of November at Paules is by authority imposed.

Lastly, for that the blossomes of this Apologie shall I hope in short time by Gods grace yeeld some fruits of gra­titude, [Page] not altogither vnseemly to present her Highnesse with all, by whose honorable stipend I haue beene relie­ved these many yeares in this famous Vniversity, and by whose magnificence when I served the Church of God in the Netherland being Chaplaine to the Earle of Leceister his Honor, I was graciously rewarded.

Moreover I doe beseech all that shall reade this trea­tise, not rashly to condēne at the first sight any thing that shall be inferred in the discourse, and shall concerne this present argument; this treatise being meere Apologeti­cal, indited of no gal of bitternes, but only penned to this ende to iustifie the Church and common-wealth of Eng­land in the action of the solemnizatiō vsed yearly in these times the 17. of November, and to satisfie them that haue beene contrarily perswaded by such as haue not wished well vnto the state of Religion now publiquely professed in this Realme, and to the blessed peace which through Gods mercy England hath long enioied, & doth yet en­ioy, (and God grant it may long enioy) vnder the happy regiment of Queene Elizabeth: desiring them, that haue been otherwise instructed,Tertul. A­polog. c. 1. with Tertullian that adversa­riorum infestatio non obstruat viam defension [...]. But that [...]ceat veritati vel occulta via 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 [...]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 accusatiōs 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 accusa­tiō haue so cunningly framed their speeches that it is vn­possible [Page] 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 soūds, 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.


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 [Page] 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 [...]onfires, r [...]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 thē 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, quātò 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 [...]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,O [...]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 schi [...]m pa. 302 303. Ra [...]n in Calu. Iui­ [...] Lib. 2. Pag 347. Cap. 18. by name Nicolaus Serrarius. The English men are Nicolas Sanders in his booke de schismat [...] 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 holdē men of greater reputation for opiniō 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.


1 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.

2 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 [...]latteries &c.

The summe of these accusations, and the substance of [Page] 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 fi [...]st generall head.

The repugnancy of these solemnizations and celebri­ties to Gods holy word, and the constitution of the holy 1 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 presidēt 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, scandalous, and merite abolishing.

But the solemnization & celebrity now yeerely vsed in the church of England the 17. of November cannot be warranted in such sort, as it is required in the premises of the Maior.

Ergo The solemnization and celebrities now yeerelie vsed in the church and common-wealth of Englande the 17. of November are meere vnlawfull, scandalous & me­rite abolishing.

All church-service, wherein all glory and honor is not 2 giuen to God alone, wherein the office of the B. Virgin the mother of God is neglected, brought into contempt, or wilfully omitted, is meere scandalous, impious, and intol­lerable.

But the Ecclesiastical service some daies vsed at these seasons in the church of England is of this nature and qua­litie.

Ergo the Ecclesiastical seruice some daies vsed at these seasons in the church of England is meere scandalous, im­pious, and intollerable.

3 That church service which worketh among Christian people, any neglect, contempt, or forgetfulnes of any one Sainte canonized by the church according to that order which the Romane Consistorie hath prescribed, is not a­lowable.

But the solemnization of Q. Elizabeths holy day wor­keth among Christian people neglect &c. of a Sainte ca­nonized, namely of Sr. Hugh, sometime Bishop of Lin­colne.

Ergo the solemnization of Q. Elizabeths holy day is not alowable.

4 That church service, and those exercises and disports that are materially foolish, meere parasiticall, and sp [...]ced with flattery, which reduce men backe againe to the fear­full abomination of heathenish Idolatrie, longe since cast downe and consounded and his [...]ed out of the worlde by the light of the glorious Gospell of Iesus Christ, are not to be tollerated in any Christian common-wealth.

But the church-service and exercises now yerely vsed in Englande are of the nature specified in the Maior.

Ergo the church-services and exercises now yeerely v­sed in England the 17. of November are not to bee tolera­ted in any Christian common-wealth.

The obiections that appertaine to the second generall head.

Wheras they presuppose we wil deny it, that the church of Englande prescribeth that day to be obserued as an holy day, they labour to proue by these cavils ensuing that our denial herein is meerly vnture, and contradicteth our own decrees prescriptions, and approbations.

1 Those daies vnto which we giue all the signes of holie daies, or the maior part, must needes be obserued for holy daies by vs, according to that Maxime of the Logicians: The denomination followeth the whole, or the Maior part.

But the daies of Queene Elizabeths Coronation, & Na­tivity haue all the signes of holy daies:

Ergo the daies of Q. Elizabeths Coronation & Nativity are observed for holy daies by vs.

2 Those daies must needs be reputed holy daies by vs, 2 which we obserue with greater devotiō & more religious­ly thē the chiefe holy daies of the whole year. But we ob­serue the daies of the Queenes Coronation and Nativity with greater devotion & more religiously then the chiefe holy daies, namely, then Christs Nativity, and then the day of his Ascension.

Ergo the daies of the Queenes Nativity & Coronation must needs be reputed as holy daies by vs.

The summe & substāce of al their obiectiōs, that I haue seene or heard, are concluded in forme dialectical in these premises: it remaineth now that I should examine them, answer thē, & refel thē, as far forth as, God shal enable me: which thing I wil indevour to performe by Gods grace by trying thē vpon approued touchstones, by waying thē in indifferent ballances, & by bringing them vnto the light which discovereth & proveth al, Ioh. 3.20. wherein I will labour by the fire of Gods word, to sever gold from brasse, stubble & hay frō pretious stones: & wil do my best by the testimony of ancient approoued learning, to deale herein like as the Eagle, who willingly nourisheth such yōg ones & acknowledgeth thē to be her own which cā look on the Globe of the Sun without winking, or any impeaching of the christaline humor of the eie, excluding the other out of his nest as haggards, bastards, and misbegotten.

By the premises the readers may easily perceiue vpon what tearmes our accusers stand in this debate, vpon what complots their accusations haue beene contrived, vvith what cunning bitternesse and disdaine their discourses heerein haue beene compiled. Novv it remaineth (Gen­tle Reader) that thou shouldest vvith as greate equitie [Page] and indifferency listen to the answers ensuing, and to the sincere Apology by which the sclaunder of these accusa­tions shall easily (by the grace of God) bee confuted;Plut. vite. Alex. ho­ping that thou haste reserued with Alexander the other care for the defendant; I briefly enter to the matter, pro­posing that sentēce of K. Salomon to my selfe to follow,Prov. 15. desirous to performe al things with good adu [...]ce & meditatiō Cor iust [...] meditatur quod respondeat, especially because I haue vndertaken heerein to defend the credite of our Ecclesi­asticall government, and the honour of this flourishing & mighty kingdome concerning this action.


The solemnities and celebrities performed the 17. of November in the State & cōmon-wealth of England &c. are things meere vnlawfull, scandalous, evill, not to bee tolerated, pernitious, iniurious to Gods glory, and to his Saints, foolish, meere parasiticall, and such as open a win­dowe to reduce into the worlde againe heathenish abo­mination.

I require a reason of this Minor: It is evident that this celebrity is of this nature, say o [...]r accusers. First because this office of the church of England hath no warrant out of Gods word, wherevpon the Protestants in all their dis­putations and writings doe accustomedly relye, and en­tirely make their demurre vppon, as their soules sole an­chor either expressiuely or by the way of necessary illati­on and good consequence &c. besides that it cannot bee maintained by any soūd Canon of the Catholique church neyther by any testimony approued of any of the holy Fathers, neither by any good practise of any Christian com­mon-wealth. I beseech thee (godly and indifferent Rea­der) patiently to examine each member of this accusati­on, beginning with the first heade alleadged in the Ma­ior, [Page] the other partes of the premises by Gods grace, shall either in the sequele of the first generall heade, or in the parts of the second generall head be faithfully examined, opened, discussed, and debated.


This accusation is forged of meere vntruths, and hath no good ground, but is built vpon the sands, and with the least puffe of wind, and blast of weather is immediatly cō ­founded. True it is these words are not registred in scrip­ture by so many titles and sillables;Math. 7. The church of England shal obserue the 17. of November such a celebrity, & such a forme of service, in such manner as the Lord prescribe [...]h the feastes of the olde Testament Memento vt diem Sab­bati sanctifices Remember thou keepe holy the sabboth day. Ex. 20. Le [...] 23. The feasts of the Lord which you shall call holy assemblies, even these are my feasts &c. yet this is true also 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 whō I follow. Rerū aliae non su [...]t, sed dicuntur: aliae, cū sint, minimè dicuntur: aliae nec sunt, nec dicuntur: aliae de­n [...] (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 [Page] 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 Ʋ Ʋhat 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 who [...]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 exceptiō 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 chosē by the Minister that day is such as is si [...]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 [Page] 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 [...]at 20. Heb. 21. as lear­nedly & pithily F. Titlemā hath proued; a mā 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 [Page] 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 Comm [...]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 Tremel­liu [...] hath done, yet this maketh nothing against our positi­on. For although but the Bishop or Minister alone be mē ­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 [...]. I [...] daily worship. Ambrose. For it behoveth the Bishop or Min [...]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 re [...]le and afflict vs; for Kings. Haec regula ecclesiastica tradita a Magistro Gen­tium est quae vt [...]tur Sacerdotes nostri vt pro omnibus supplicent. This Ecclesiasticall or Church-rule which our Ministers vse is delivered by Paule the teacher of the Gentiles, that they pray for [Page] all men. I might adioine also herevnto the opinion of some concerning the nature of the greeke words especially vsed in the [...]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, [...]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 [...]he places before specified, as it appeareth by our Cōmuniō book: yet this nothing impeacheth the law­fulnes of the sacred celebrity yearly performed the 17. of Novēber, 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 [Page] 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 reasō 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 1 are to be cōsidered 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 2 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 [Page] of nations, coūtries, & provinces, of which kind these may be in­stanced in. Aliqui ieiunant Sahbato, alij non; Alij quotidiè cōmu­nicant corpori & sanguim Dominico, alij certis diebus accipeunt; alibi Sabbato tantū & Dominico, alibi tantū Dominico; Totū hoc genus rerū liberas habet observationes, nec disciplina vlla est in hic melior Christiano, quā vt eo modo agat quo agere viderit Ecclesiā ad quācun (que) forte devenerit. Some fast on Sattursday, & some fast not on Satursday: Some receiue the Cōmunion 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 sh [...]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 Titlemā 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 P [...]iests as a forme of prai­er and blessing for his safety, and for his happy successe, and victory [Page] against his enemies. Qua vterentur ad cantandum & supplican­dum Deo pro regis salute pot [...]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 do [...]et Timotheum scribens, 1 Tim. 2.1. [...]. Primum omriū 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, Cum (que) vix alius in vniverso Psalmorum libro occurrat quitam commode & apertè per omnia ad hoc propositum quadret, visum fuit nobis expediens hunc psalmum, [...]a elucidando, aptare, vt apta forma esse possit o­rā li pro Rege, aut etiam alio quolibet sive in temporal bus, siue in spiritualib [...]s prasidente, vt ipsum proferant sive Sacerdotes, siue al [...] 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 secōd general head, I differ the hādling of til it please God I come to that part of the Apology, & vntil I haue cōfuted the three maine accusations that im­mediatly ensue this first.

If questiō 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 [Page] 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 [...]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 contēpt 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.


The 1. part of the Maior cannot be denied. For true it [Page] 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 tē ­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 prescriptiō 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 vpō: nexte I require the proofe of the Minor This Nicol [...]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 vtcun (que) tenent festos penè omnes, quos antiquitus celebravit Ecclesia, [...] [...]utores solum in festum sacratissim: sacraments, et D. Virginis, cuins Assumpt. Nativ. Concept. solennes dies abrogarunt, Solemnisli­mè O pure Cicetoniā. at (que) ad matorē eius­dem sanctissimae Virginis cōtemptum 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 Sacramēt 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.


Note.In this Accusation of Mast. Saunders first obserue that this obiectiō doth especially concerne that Church-celebrity, which he affirmeth is now vsed in England the 7. of Septēber, 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 [Page] 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 infer [...]ed ioyntly with that which materially & immediatly concerneth the solemne action of this Realme the 17 [...]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 [...]. 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 Sanct 1. Ser. 20. Secōd­ly S. Austine de Sanctis affirmeth, Post illum sacrosanctum Do­mini Natalis diem, nullius hominum Nativitate legimus celebra­r [...] nisi solius beati Iohannis Baptistae. In alijs sanctis & electis Dei novimus illum diem coli, quo illos, post consummationem labo­rum & devictum triumphatum (que) mundum in perpetuas aeterni­ [...]atei, praesens haec vita parturit. In ali [...]s consummata vltimi die [...] merita celebrantur: [...] hoc etiam prima dies, & ipsa etiam homi­nis [...]tia consecrantu [...] pro hac abs (que) d [...]bio causa, quta per hunc Dominus adventum suum, ne subitò homines [...]sperati m [...]on ag­ [...]scerent, volu [...]t esse testatum. Iohannes autem figura fuit vere­uis I estamenti, & in se fo [...]mam praetulit legis: & ideò Iohannes [Page] 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 [...]esse, af [...]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 cōsecrated or hallowed, questiōlesse 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 hodi [...] celebramus, Aug de Sā ­ctus. 21. Se. quod nulli vnquam Sanctorum legimus fursse concessum. Solius enim Domi­ni & beati Iohannis dies nativitatis in vniverso mundo celebra­tur & colitur: we celebrate (dea [...]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. B [...]ronius Ser. 8

Besides Cardinall Baronius confesseth that the French Church in the time of Carolus Magnus and Lodovicus P [...]us knew not of it,Con [...]l. Mogua Cano 55 as it appeareth in Cōcilio Mogunti [...]o celebra­ted about the eight hundred and thirteenth yeare after Christ,Vsvardus Ma [...]yro. I [...]hannes M [...]tu [...]us Sigebe tu [...] Iemblace. de v [...] hist Ca. 85. as it appeareth by the 35. Canon of that councell, wherein no mention at all is made of [...]he Feast of the Na­tivity of the B. Virgine. In this also obserue that in Vsuar­dus Martyrologe this festivity is foisted in en [...] by Iohannes M [...]a [...]us, who hath caused this Martyrol [...]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 [Page] 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 h [...]ly scripture,Dur [...]nd. lib 7 Rati­onal di in. offi [...]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 writtē of the birth of the Nativity of the B. V [...]g [...]ne is forbidden to be read in the church,Annotat in Vsuardum apud Iohā ­nem Mola­nsi 8. Sept. Breviar se­cundum Vsū 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 [...]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 heavē, 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, & cōmāded that f [...]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 Canōs 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 lu [...]en dedit seculo. ipsa con­teret [Page] eaput tuū. And these: Ave regina calorū, 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: Cū iucunditate nativitatē B. M [...]riae celebremus. Vt ipse pro nobis interceant ad dominū nostri [...] C [...]u Iesū. Let vs with all ioyfullnesse solemnize the birth of the Blessed Ʋir­gine Mary, that shee may be a mediator for vs to our Lord and Saviour Iesus Christ

Bellar prae fat 7. cōtr. Tom. 1. Tantus est in libris & moribus hae reticotum Sanctorum omniū cō ­temptus tā ­quam, hor­ribites (que) in omnes coe­litos blas­phemiae, vt ego hi [...]c pot [...]ssimùm vehemēter admi [...]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 pretē ­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 thē that walke with the lambe vpon mount Sion, whose teares God hath wiped awaye, [Page] vvho rest from their labours, vvho raigne vvith Christ,Ap [...] Si [...]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: sor [...]s ipsorum in beatitudine in mansi­onibus sanctis, tripudium cum Angelis, diaeta in caelo, conversatio tra [...]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 sl [...]pperinesse or lubricity, sometimes it bowes to much on the right hand, sometimes it bendes to much on the left hand, it rūnes sometimes one point to much vpon [Page] 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. Ʋirgine, 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. Ʋirgine 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, t [...]quit, mor­tuis euitum divinum prestantes, quemadmodum etiam in Isra­ell coluerunt. For there shalbe (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. Ʋirgine 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 [Page] 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, Ʋirgines 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. Ʋirgine 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 Septē ­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 presēt 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 falsa maledici convitiatoris. If these things were true they proceed from a spitefull Accuser, if false, they proceede from an evill-tongued backbiter.

Besides by what groūds of Arte can this Accuser proue, that if we did solemnize the 17. of September in such sort as his wordes in sense importe, yet it must necessarily fol­low that the church-service performed the 17. of Septem­ber being the Even of the B. Virgines Nativity is the occa­siō for which the sacred office that day by the Catholicke Church prescribed is neglected, and is dishonourable to Gods eternall maiesty. The Illation of this pointe persua­deth mee to beleeue that this Accuser thought that Ac­cusasse satis est It was sufficient for him to accuse vs, that noe body durst examine his writing, that his tongue was his owne,Psal. 12.4. that he might say what he listed without controle­ment, that all men when he should speake should holde their handes on their mouthes, that his auditors were noe better then those dogboults whom the very sight of Gor­gons head trāsformed to stones. For what can this else im­porte. Because on the Even English subiectes giue thanks to God, and shew some ioy of thankfulnesse for the com­fortable Nativity of Queene Elizabeth, happy in regi­ment; Ergo on the day next ensuing immediatly they con­temne to celebrate the Nativity of the B. Virgine. Even as much as one shoulde saye: Some yeares the 25. of March falleth out on Easter Even: Ergo the celebration of the feast of the Annunciation of the B. Ʋirgine worketh a con­tempt of the solemnization of Christ our Saviours Resur­rection.

The second branch of the Accusation galleth deeper, which this Accuser ioyneth by the vvaye of Addition in these wordes: Quod (que) est anditu incredibilius, in summo vrbis Londinensis temple, et nescio an alibi, ad complementum divini of­ficij quod olim terminabatur Antiphona ad Divā Ʋirginē hodic nōnunquā dicūtur decantarilandes Reginae Elizabethae. Which may be englished in this sense: Besides this before specified; In the chiefest temple in all London for the accomplishment of the sacred office of the church that day (a thing incredible wel most to [Page] be herd) That Antiphone or Himne that was accustomably in the end of the service songe by the Quierin the honor of the blessed Virgin, is now converted (as it is reported by common fame) to the laude and honor of Queene Elizabeth, thereby to sounde her prai­ses.

To this I answere by negation, denying vtterly that a­ny such forme of Antiphone is vsed in Pawles Church at London, or in any other Cathedral church or chappell of this Realme: Yet will I not deny but that there is an An­tiphone songe in Paules a little before the conclusion of service both at morne and even the 17. of November, but this Antiphone is meere Eucharistical, indited only to this purpose to giue God thankes for the happy regimente of Queene Elizabeth, noe waies tending to her commenda­tions, further then to glorifie God for her happy and peaceable regiment, vvhich GGD hath lent vs his 41. yeares, which God graunt she may long continew & pro­sper in. Moreover obserue this (Gentle Reader) that this Antiphone is songe in the church the 17. of November onely, and at no other time: wherein it is evident that the author and contriver of this accusation hath either wilful­ly and maliciously chardged the church of England with an vntruth. (for no other Antiphone is vsed in any publike place in Englād, as al this Realme knoweth, to whose censure I appeale herein) or else that this accusation most especially concerneth the Antiphone vsed in the church now yearely the 17. of November: vvhereby I infer that those Accusations that he hath made in this Syllogisme are meere impertinent, or confounded with those things which concerne the day of her highnesse Coronation. Which if it be true, I must thinke that the accusers memo­ry was no better then Calvitius Sabinus memory,Seneca. whoe as Seneca repo [...]teth forgotte in the ende of a sentence vvhat words he vsed in the beginning of the same.

But this action of the Accuser may be somewhat quali­fied, [Page] if we consider the word dicuntur. Which word impor­teth so much, that his reference is, by the voice of others. To speake merely vnto him, I say thus much; Plinyes fertur is thought commonly a lie, and so reputed among learn­ed schollers: but least any Spanish or Italian f [...]iend of Saunders should offer me the stabb, for giuing Saunders the lye in this Argument; I answere, that Saunders dicitur is of one nature with Plinies fertur, relinquishing the consideration hereof to the consideration of the learned Reader, desi­ring all not to be offended though I shroud my selfe with that veile herein,Tully Ora­tor. Exo. 22 28. [...]. Quia prin­ceps populi capu est, cuius tu pars wherwith the painter throwded the face of Agamemnon.

Lastly I answere this to Saunders out of Exod. 22.23. Saunders, thou shalt not raile vpon the Iudges, nor speake evill of the Ruler of the people: Saunders thou shalt not receiue a false tale, neither shalt thou put thy handes to the wicked to be a false witnesse.

Hauing sufficiently answered the premises, I conclude in this manner.

All Ecclesiasticall service wherein God is honoured, & wherein the B. Ʋirgine the Mother of God is not disho­noured is lavvfull, holy, tollerable, and noe-vvise impi­ous.

But the church-service now yearely vsed in England the 17. of November is of this quality.

Ergo it is lawfull, holy tollerable, and no-vvise impi­ous.

The Ecclesiasticall service vsed yearly in the church of England the 17. of November is lawfull, holy, tollerable, and no wise impious.

I should heere vnto haue adioyned the ditty or Anti­phone vsually and yerely now songe in Paules the 17. of November: but partly for brevity sake I omitt it, partly I let it passe, purposing then to inserte it by Gods grace, if any man shal reply against the truth of my answere.

The third obiection Accusatory.

That church service which worketh among Christian people any neglect, contempt, or forgetfulnes of any one saint canonized by the church, according to that order which the Romane consistory hath prescribed, is not al­lowable.

But the solemnization of Q. Elizabeths holy day wor­keth among Christiā people neglect &c. of a saint canoni­zed, namely of Saint Hugh sometimes B [...]shoppe of Lin­colne.

Ergo the solemnization of Q. Elizabeths holy day is not allowable.

In these premises the Maior is first to be examined: se­condly I acknowledge my selfe boūd to answere vnto the Minor. But first I beseech thee (good Reader) to giue me leaue in briefe tearmes to deliver vnto thee summarily, to anatomise & recapitulate the history of the life of S. Hugh sometimes Bishop of Lincolne. Caes in Martyro. 17 Novem. Ioh. Molan. 17 Novem. Pet. Sutor de vita Car Lib. 2 ca. 5. Surius car. Tomo 6. de probatis Sanctorum Historijs 17 November De huma­nae histo­riae author. Lib. 11. For the description wil effe­ctually serue to discover the weaknes of each braunch of the Minor. Cardinall Baronius 17. November affirmeth that Silvester Gyraldus and Adamus Carthus. haue written an history of S. Hughes life, and haue digested this history into fiue bookes. This fragment Baronius borrowed out of Ism [...]laus notes vpon the same day &c. Besides these, one Petri [...]. Sutor de vita Carthus. lib. 2. cap. 5. and an Archdea­cō of Lincolne hath at large discoursed of many holy actes, wonders, or miracles wrought by S. Hugh in a volume cō ­posed of this argument. Lastly Laurentius Surius hath col­lected his life at lardge by collectiō of an author anonymall in the Tome of his great Martyrologe or Legēd, to which we may safely yeeld as good a testimony, if we list, as Mel­chior Cane Bishop of Canary ascribed to Legendae aureae. In il­lo miraculorum monstra sapius quam vera miracula legas: hanc [Page] Legēdam homo scripsit ferrei oris, Melch. Cā. Lib 11 lo­coricom. Cap. 6. Pag. 337. plumbei cordis, animi certèpa­rum severi et prudentis. In that booke you may reade oftene [...] of monstrous then of true miracles. The man that wrote the legend had a brasen face, a leaden dull heart or vnderstanding, & an vn­sober & vndiscreet minde.

But lest I stay longer in this circumstance, I will ende­vour by Gods grace to reduce the especiall points of the history of his life to these pointes and heads.

His Birth and Infancy.

He was borne in the yeare. 1141. S. Hugh was borne in Burgundy in that part of the coū ­trey which confireth vpon the Alpes. By lineall issue hee descēded of a worshipful parentage, his Father was a man serviceable & trained vp in warres, his Mother deceased, Hugh being but a child about 8. yeares old, whervpon his father immediatly tooke order for the educatiō & schoo­ling of his sonne in a religious house of Canons Regulars, not farre distante from that castell where his chardge say, by this action devoting his sonne to Gods service accor­ding to orders of Monasticall life, his school-maisters that trained him delte with him severely and rigorously, and in that age licensed him not to vse childrens play games. Herevpon the childe profited more then a man vvoulde deeme or desire in the spirit of wisedome,Some of these words be takē out of 1 Sam. 2 26. and some out of Luke 2. vers. 50. & are very impertinētly applied to S. Hugh Note legale verbum le­vite. and vnderstanding, ministring as a second Samuell in the Lords Taberna­cle, accepted to God and beloued of men.

His Youth.

At 19. yeares olde he tooke the institution or degree of a Levite in the church; which function he discharged so faithfully, that immediatly a pastorall chardge was impo­sed vpon him, wherein he behaued himselfe so laboriously & religiously, that common same prophecied of him that [Page] he would proue of rare wisedome and holinesse.

His conversation and course of life.

He passed 24. yeares of his age till he was made Priest.His conversation and course of life. After this thing those courses of life, as either to toilsome in the worlde, or more occurrent to daungers, or suppo­sing the ordes of the Regulars not to be straight enough for that kind of life which his humor best liked; he devo­ted himselfe wholy to be a member of some house of the Carthusian order, vnto whom he secretly fled, hauing giuen his word and oath before certeine of the Canon Re­gulars of the house (that had brought him vp,Hugh brea­ker of his oath and promise. & were vn­willing to part with him) to the contrary.

This Carthusian institution in most harty affection hee preferred before all other orders of Religion, their custōes most consorting his disposition, and befitting his nature: by this action spending his times approbation in a Mo­nastery of the Carthusians institution in Burgundy. Hauing obtained his full admissiō he liued very rigorously in that kind of life,Col. 2.23. and by often recitall of his praiers and [...] hee subdued the vntemperate heate of the flesh, which outragiouslly burned in him.

Liuing in the rigor of this disciplin he was made Priest. His over-much abstinence bred many diseases, and much crudity and indigestion in his body, and by issue thereof many daungerous malladies iniutious to his health & life. In this he obserued not the discretion that St. Basill hath perswaded wise and holy men to followe, [...]. that they may long serue Gods glory in the church, and the benefitt of the Commō wealths wherin they liue, in these words: As we ought to abstaine from things, that inflame the body, and stirre it vp vnto lust: so we must wisely governe the body in those things that pertaine to the soule: we must not turn [...] as it is in deuterono­my) neither to the right hād, nor to the left, but so nourish the body [Page] as on the one side we must haue a care that it growe not to grosse, so vpon the other side we must take heede [...] it not by over-much abstinence to an impotency. If [...]epa [...]pe [...] your coach-horses to much, and make them to fate, they writ easily vnhorse the rider, and cast out of the coach such as be carried in it, but if yee minister thē to litle provender, they wil harder draw the coach-mā out of the mire. To much repletion is an enimy to the body, & may be compared to an over heavy loade of flesh, vvhich draweth the winges of the soule downewarde, and hindereth it from moun­ting alofie. Besides as it is impossible that, that body which is dieted with grosse meates, and ingrossed with superfluity of nourishment, should breede pure spirites, and serue a minde which aspireth to the knowledge of heavenly things: so cōtrariwise a bo [...]y over much weakened in diet by indiscretion, hardly runneth the race which i [...] hopeth in the end to attaine vnto. For by this over-much absti­nence it ensueth that a man that followeth this course is not able accordingly to performe that office to others, whom he is bound by Gods law to preserue. We know that Mr. condēned iustly, who wil not shew mercy vnto his servaunt: what mercy then shall hee finde, that will not shew mercy to his body, that hath many yeares serued his soule, and without whome his soule can haue no action in this life profitable to his brother? Lastly if God will say in the day of iudgment to the wicked, when I was hungry yee sed me not, when I was thirsty ye refreshed me not, when I was naked ye gaue me noe cloaths, whē I was sicke ye visited me not; what shall be said to him that feedeth not his owne body when it is hungry, that refresheth it not with drinke whē it is thirsly, cherisheth is not whē it is sicke, but wilfully suffereth it to decay and perish whē it is crazed [...] Cer­teinly he hardly sheweth mercy to his neighbour, Iohn Bale in the a booke of English Votaries. Pag. 78. Wictam a religious house, as some say, in Wiltsh [...]e: as others say, in the Dioces of Bathe and Wells. Fabia Chro 2 Pet. 2 wi [...]h faire words and coveto [...]s­nesse they shall make merchan­dise of you. that shevveth not mercy vnto himselfe. But to returne to S. Hugh, the seve­rity of his life, & the report of his devotion caused him to bespoken of farre and wide, and toto be talked of in many countries and nations. Herevpō Henry the 2. king of Eng­land procured him to be sent for out of Burgundy into Eng­land, and first advaunced him to be Prior of an house of the [Page] Carthusians it VVictam, vvhich house he greatly inriched by his often repaire to the King, at whose handes he cun­ningly ob [...]i [...]ed many golden gratifications, and no small summe of come to that vse.

His advancement to his Bishopricke & his demeanor therein.

After this he was advaunced by the king to the Sea of Lincolne, & was in so great favour with him, that the king relled not at any quietnesse or content of mind till he had raised him vp to that dignity, and had caused him to bee invested in that Episcopal seate: and to be consecrated by the Metropolitan of of Canterbury. Being settled it this sea of Lincolne, he severely executed al Ecclesiasticall censures vpon malefactours, & namely vpon lavvlesse Forresters, whom noe church censures in those times coulde scarse suppresse. But in most thinges he crossed the kings courses by whome he was advaunced to his dignity and honor, which with what spirit he performed God only knoweth:Who liued a litle be­fore But the world thought that he walked very neere to Thom. Beckets steppes and liked over much his proceedings.

Hee likevvise verie sharpely punished all such Arch­deacons of his Iurisdiction that were bribers, & would not haue offenders pennance commuted: his diligence in cō ­ferring holy Orders vpon such as sought them is specified in few words by the author of his life: likewise his exhorta­tions to the Archbishops and the Fathers of the church to vnity, peace, and concord: his quiet demeanure vvith his Chapter and associates in Lincolne being in disposition naturally cholericke: his religious care in perfourming so­lemne obsequies in funerals, his kissing of leapers, his great zeale to life contemplatiue, his great paine and chardge in building the church of Lincolne from the foundation; his carrying of of stones to this monument vppon his ovvne shoulders, his severe administratiō of iustice, his gift of pro­phecy, [Page] are with like brevity by the same author registred.

His death and funerall.

Hee continued B. in the Sea of Lincolne some 15. or 16. yeares, 58. daies, and deceased this life at London the 17. of November in the raigne of K. Iohn as it shoulde seeme, a­bout the 2. or 3. yeare of this kings raigne. Anno Domi. 1201. being at the time of his decease of the age of three­score yeares, or therabout. His body was honourably con­veyed from London, where he deceased, to Lincolne: his fu­neralls were solemnely attended vpon all the way thither with great concourse of people through all the coasts by the which it was carried: he was buried in a Parliamēt time at Lincolne, K. Iohn and the K. of Scotts then raigning be­ing then present at the celebration of his obsequies, ac­cōpanied with Arch. & Bishops of the Realme, with many Earles, Barons, Abbotts, & great multitude of the Cōmon people. He was canonized to be a Saint by Pope Honorius the 3. An Do. 1280. Some 80. years or therabout after his decease his body was taken vp and shrined solemnly.The cer­taine time and yeare of his Ca­noniz is not noted. Honorius. the 3. Sedit. An 10 menses 8 who died ab [...]ut A.D. 1227. Platina de vit Pont. O [...]ph. Chr [...]ni [...]o.

Observations vpon his life gathered out of Surius and the great Missall.

First in the whole discourse of his life I finde little men­tiō of Christs merits, & of the mysteries of the passiō of our redemption, and of his infinite graces and mercies that haue beene most aboundantly powred vpon his church, wheras S. Paul in his 14. Epistles containing in summe of leaues a small volume, matter vnexplicable, hath in each chapter in some sort expressed sometimes at large & am­ply, somtimes in a word, every where pithily & to purpose, yea 500. times at the least the blessed name of Iesus may be quoted out of these Epistles. And yet the penner of this S. Hughes life hath scarse quoted in a long & verball discourse the name of Iesus once, neither hath he made a­ny great mention of Christs merittes, neither of the great [Page] mystery of our redemptiō, which should be the scope that all that d [...]cribe the Sancts liues shoulde principally ob­serue, & should be the worke that all writers in desciphe­ring Sancts liues should onely arme at. For,Bernard. in Cant. Serm. 13. in comparisō of Christs glo [...]y, I safely and sincerely may say with Ber­nard. Quis credat par [...]et [...], si se dicat parturire radium, quem suscipit per [...]enestram aut si glorienter nubes quod imbres gene­rint, quis nonirredeat? Mihi liquidò constat, nec de canalibus ori­r [...]rivos aquarum, nec de labijs vel dentibus verba prudentiae, et si sensus vl [...]rà corporeus non attingat. Siqua sanc in sanctis digna lande veladmiratione intueor, clara luce veritatis discutiens, pro­fectò reperio laud [...]bilē sive mirabilem alium apparere, at (que) alium esse, et laudo Deum in sanctis eius. Sive sit Helisaeus, siue ille mag­nus Helias, mortuorum vti (que) suscitatores, ipsi quidem suo non im­perio, sed ministerio foris exhibent nobis nova et insueta. Deus ver [...] in ipsis maneus ipse facit opera: invisibitis et inaccessabilis [...] se, in suis spectabilis at (que) mirabilis, qui facit mirabilia solus. Nec laus cala [...] laudabilis est pictura, sive scriptura; nec gloria linguae aut labicrum sermo boni [...]. Who will beleeue the wall that saith it brought forth the Sunne beame vvhich it receiveth through the windowes? or who would not scoffe at the cloudes, if they vaunte that they begate the shoures? I am fully perswaded, that neither rivers of water do rise out of the chanels through which they rūne, nor the vvordes of wisedome out of the lippes and teeth which vt­ter them, although by any bodily s [...]nse wee can reach noe farther, & coniecture no other. If I see in the saints any thing worthy praise and admiration, examining it by the cleere light of truth, I veri­ly finde that it is one who appeareth commendable and admirable, and another who is so indeede, and so I praise God in his Saintes. Whether it be Elisaeus, or that great Elias, both raisers of the dead, they indeede exhibite and shew vnto vs apparently new and vnac­customed miracles, not by their own autority, but by their ministe­ry. But it is God who abiding in them, doth these workes himselfe; God vvho in himselfe is invisible and vnapproachable, but in his Ministers visible and vvonderfull, doth these vvonders alone. [Page] Neither is laudable vvriting or painting the praise of the pen or [...] Nor good speech the glory of the tongue or lippes. If Iacobus de voragine, Alaysus Lipomanus, Laurentius Surius, Iohannes Molanus the Compilers of Legendes, and Cardinal Ba­ronius now living, had observed this sentence of Bernards, & had sayled within the compasse of this bright Cynosura, they would not haue troubled th [...] world with so many i­dle, supersluous, & fabulous discourses, in nature Apocry­phall, to the Church vnprofitable, derogatory to the glo­ry of Iesus Christ (as now they haue done) Christ beeing the one only Sun of righteousnes, in whose appearance al the starres of heaven shine dimmely, and in some sort are ecclipsed.

[...]se [...]va.Secondly in all this Legend of Bishop Hughes life con­taining eight large leaues in folio devided by 32. chapters I finde the worde Faith but seldome mentioned, whereas S. Paule in one onely Chapter to the Hebrewes namely the 11. wherein he summarily describeth the life of the Patri­archs of the old Testament, and concluding the matter of all their story only in 40. verses, hath inferred the name of faith at the least 34. times, so that in mine opinion the in­serting of it by the B. Apostle in the life of the Fathers shi­neth more gloriously to the eies of the faithfull,A similitude as a preci­ous stone inclosed in a ring of gold glistereth in the eies of any curious worldly beholder.

3. Observa. Thirdly I obserue in this discourse certaine places of ho­ly scripture wrested & abused by this Legendary penner, impertinently, dangerously alleadged, yea somewhat pre­iudiciall to the person of our blessed Saviour, vnlesse they be construed in better sense, which thing can hardly bee admitted, the Author laying them downe in such sort as he hath done: which sentences heere follow, and by vvay of application are applied by the said writer vnto B. Hugh: Proficit puer spiritu sapientia & intellectus, [...] ministrans velut al­ter Samuell coram Domino, gratus Deo, & charus hominibus. [Page] The childe increased in the spirit of wisedome and vnderstanding, Isai. 11. v [...]. Rom. 1, v. 2 Iohn 4 Missal. in die S. Hu­gonis. Haba. 3.13. ministring as an other Samuell before the Lord, acceptable to God and beloved of men. Erat et ex toto voluntas in lege Domini, in qua meditabatur die & nocte, His whole will or minde was setled on the Law of the Lord, wherein he meditated day & night. Meus est cibus, vt faciam voluntatem patris mei qui est in coelis. It is my meate to doe the will of my Father which is in heaven. Egres­sus et in salutem populi tui, in salutem cum Christo. Thou wentest forth to saue thy people, to saue thē with thy Christ. Which thing the Missall affirmeth Secundum vsum Sarum that S. Hugh did heare the first night after hee was consecrated Bishop of Lincolne. To this might bee adioined certaine other thinges out of the Missall vnto which I referre them that haue leisure and are desirous to read them.

Fourthly being advaunced to the Bishoprick of Lin­colne freely by Henry the king of England & honored by his sonnes K. Richard the 1. and K. Iohn, Observa. 4. he opposed himselfe to such demaunds, requests, impositions, tributes, gratifi­cations, which these Princes imposed vpon the subiects of this Realm, which how it doth agree with the saying of the Apostle in the 13 to the Romaines, Rom 13. Cui tributū, tributū: cui honorem, ho­norē: cus ve­ctig el, v [...]cti gal. Tho. Beckes Obserue whether this Ve [...]i­sier regar­ded the precept of the Apostle in the 2 to Ti­mothy, and the counsel that Saint Peter gaue to Christi­ans in this 1. Epistle 2. chapt. 13. and ver. 14 Regū malle­us. Idle appli­ed and ma­litiously. 1. Cor 14. King La [...]ci­us. Eletheuri­us being Pope An. Domi 179. Ioseph of Arimathia. Greg. Mag. August in Monachus An Do. 596 Vide [...]ito. Bedae Gyl. de excidio. Brit. Polydor. Virgil. hi­storia An­gliae lib. 2. all faithfull Christiās may easilie discerne. Besides he behaued himselfe roughly and very rudely in much of his demeanure to the two first of the Princes, whereby it seemeth that the late memory of Thomas Becket Archbishoppe of Canterbury vvas impressed deeply in him not without some applause of the clergy in those daies, amongst whome a vaine and idle versifier af­fixed vpon his herse at the time of his funerall this Distich sounding perilously and seditiously. ‘Pontificum baculut, Monachorū norma, scholarum
Consultor, Regum malleus Hugo fuit.
A vvorthy schoole-founder, a Monke mirror true,
Prelats staffe, Monarchs mallet thou wast holy Hugh.’

Fiftly whereas the author of this Legend of the life of [Page] St. Hugh hath mentioned many miracles effected by St. Hugh, partly in the time of his life, partly by his medi [...]ti­on to God (as the author saith) after the time of his death; you may easily find by the circumstance of these actions, according to time, place, & persōs, the most of the thinges, if not al, specified of this argument either to be incredible, or ridiculous, or prodigious, or such as are monstrous, no­thing resembling the nature of true miracles.

First for that the gifte of miracles rather serueth for thē that doe not beleeue then doe beleeue. In as much as our histories haue testified and verified that the Christian re­ligion was receiued heere vniversally in this Realme many hundred yeeres before S. Hugh was borne. Miracula (as Gregory saith) necessaria erant in exordio Eclesiae Ʋt enim ad fidem cresceret multitudo credentium, miraculis fuerat nutrie [...] ­da: quia et nos cum arbusta plantamus, tamdiu eis aquam in fū ­dimus quos (que) ea in terra tam coaluisse videamus: et si semel ra­dicem fixerint, irrigatio cessabit. Hinc est enim quod Paulus dicit: Linguae in signum sunt, non fidelibus, sea infidelibus. Habemus de his signis atque virtutibus quae adhuc subtiliùs considerare debe­mus. Sancta quippe Ecclesia quotidie spiritaliter facit, quod tunc per Apostolos corporaliter faciebat. Miracles were needfull in the Infancie of the Church. For the multitude of the beleeuers, the more to grovv and increase in faith, was to b [...] nurst vp vvith miracles, as men when they set grafts doe so long water them, vntill they see them spring vp; & when once they be firmly rooted, they leaue watering: & hēce it is that Paul saieth; Tongues serue for a signe, not for them that doe beleeue, but for them that doe not beleeue Other signes & miracles we haue, which we are more diligently to marke: for the church doth now daily that spiritually, which it did then by the Apostles outwardly. Nay in S. Austens time it seemeth the giftes of miracles were not so necessa­ry, as may be gathered by these sentences quoted in his writinges. Inter fideles signae et prod [...]gia non sunt necessaria, sed spes firma: Vnto the faithfull signes and miracles are not needfull, [Page] but a strong beliefe. Quisquis adhuc prodigia vt credat inquirit, magnum est ipse prodigium, qui credente mundo non credit: Who­never doth yet for the seale of his faith seeke for miracles, to him­selfe a greate miracle, or rather monster, insomuch as the whole world beleeving he remaineth incredulous. Let this suffice for the first note of Bishop Hughes miracles. This point I cease to discusse further in this place, in regard I am to handle by Gods grace this Argument more at large hereafter, which I am seriously inforced to debate, and to shew my minde in (God willing) the Vespers of the next Act,A Derectiō of Samuell Hashnets discourse a­gainst [...]ohn Dorrel &c. Vide praefa. Anton to­mo histo 1. in Bulla ca­nonizata Clement 7. Ant part 3 titul 22 paragraph. 3. partly by pro­mise, partly for that a booke with a letter hath secretly bin conve [...]ed vnto me from a friend of one Iohn Dorrel Batche­lor of Art in Cambridge in some sort solliciting me to mani­fest my opinion herein.

The second reason why I giue no credit to the miracles ascribed by these Legendary writers to S. Hugh, is for that they faile in probation, and of that forme of probation, in those 1 [...]. conditiōs which the Church of Rome in matters of such quallity requireth, whereby the world may infalli­bly be induced to beleeue that they be true and vnfained miracles.

Thirdly I thinke that there is no credit to bee ascribed to these miracles of Bishop Hugh, A Swanno geniall to S Hugh. for that some of these miracles, as I said, are foolish and ridiculous, some of them are incredible & superstitious, all: of them meere repug­nant to the sincere trueth of Gods holy word in the scrip­tures inspired from aboue: as namely the tale of a mighty big swan geniall to Bishop Hugh, for the which fiction the Legēdary writer deserueth the title of a Doctor of the Whet­stone▪ which by a song prognosticated Bishop Hughs death some few dates before his final departure. Some difference there in betweene this Legendary & Aristotle in relation of the singing of swannes.De hist [...] an [...] mal. 9. c. 12. It is thought generally of learned men, that Aristotle reported an vntruth, when he saide the swannes did accustomably sing before their owne death. [Page] [...] swannes are by nature [...] singers &c. [...], They sing especially at their owne deathes. But th [...]s Swan of Lincolne singing before anothers death, I thinke, may be reputed by most learned men a fiction, and a fable.

How superstitious those miracles are, that are ascribed to Bishop Hugh; and how dissonant from the sound word of faith, these two examples following may evidently de­monstrat to all that loue the truth. In the first wherof this Legendary-ographer mentioneth that our Savior Christ vouchsafed to appeare visibly very oft to B. Hugh in the shape of a most beautifull childe,In the Sa­crament. Virae Hugo. Cap. 27. Aqui. part 3 Quest. 76. Art. 8. a miracle devised by the schoole-mens invention to establish the verity of their fained Trāsubstantiation. His second miracle cōteined an appearāce of S. Hugh after his death to one of his friends, with whom hee conversed very familiarly in his life time, who was very desirous to know his estate after his depar­ture out this life, vnto whō also, as this Legēdary reporteth, he resolved diverse intricate questiōs, which this his fami­liar before was not able to conceiue, vntill he was instru­cted by the miraculous apparition of B. Hugh after his de­cease Who seeth not, that hath any tast of gods word, that this grosse sable directly contradicteth the holy parable of our Saviour concerning Dives & Abraham, vnto whō, as vve knowe,Luke. 16.29.31. the Patriarch replied, when he would haue one sent from the deade in this manner. They haue Moses and the Prophets, if they will not heare Moses and the Prophets, neither will they be perswaded though one rise from the deade a­gaine. This fiction I say also directly contradicteth the cō ­maundement of God in the 18. of Deuteronomy: Deuter. 18. V. 11. Let not there be among you one that asketh councell of the dead.

I do not doubt but the godly will thinke that the most of those miracles,Lucians fictions. which are attributed to B. Hugh, are in their own natures no better for truth, then some of Lucians fictions▪ or (that I may speake more pertinently to the for­mer [Page] name of a Mallet attributed parasitically to B. Hugh) then that fable of a Mallet was true, whō the L [...]fl [...]nders in the time of Paganisme did idolatrously adore: which fabu­lous example I doe more willingly instance in, because a writer of their owne, to delight his auditory,Calvino [...] Lib 1 cap. 7 Alex. Gag. indes. Lith. hath recited it in this forme and order out of Alexander Gagvviu in de­scriptione Lithvaniae. Some of the Lithvan [...]an Idolators be­ing asked this question, what the reason should bee why they honored for a God not onely trees, serpents, starts, sū but also an iron Mallet of huge quantity; they made an­swere to them that made the demaund of them in this manner: We worship and adore this mallet for this reason. Vpon a time a prince of Lithvany imprisoned the Sunne in a strong tower: for that certaine daies he did not discover the beames of his light vnto the people subiecte to that Clymate: herevpon Aries Taurus Gemini and the rest of the 12. Signes fearing that the world should loose the bene­fitt of the light of the sunne, providing this Mallet, with the force thereof brake downe the walles of this prison, & so by consequent released the sunne out of prison, that he might returne to the accustomed service of the world: for which benefite effected by this Mallet as the instrument, said these Idolators, we do yeeld this Mallet these signes of divine honor, thankfully acknowledging hereby what good our country hath since intertained by it. This fable of the Mal [...]t may vvorthily equalize in mine opinion most of the fabulous narrations written of B. Hugh, and may bee reported vvith as greate credit, as many of them which this Legend, and such as the Myssal hath mentio­ned and proposed to the world.

Lastly lest it should be obiected that I deale not chari­tably with the dead, and that I censure peremptorily the writers of this Legend, and am over partial for the Prote­stantes glorye; it remaineth that I shoulde adioyne to this Treatise, what fruites of true holinesse, notwithstanding [Page] al this popish trumpery is specified by the fore-said writers concerning B. Hugh.

Last obser. Against Sy­mony and bribery. It is written of him that he was advanced to his Bishop­ricke without any S [...]moniacal compact, & that in the Ad­ministration of that great office in the Church he was not blemished with bribery & Simony, which 2. abominations not only Rome, but other coūtries by professiō Christians how farre may be touched with, the Lord God knoweth: I pray God that these two filthy worms or Ga [...]grenas mar not all in the ende.What things shall be required in the day of iudgmēt 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 cōmended the Carthusian institution of life, & discom­mēded 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 professiō Monkes, Friers, religious persons, E [...]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 whō 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 [Page] vnprofitable servants; that all things that mā 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 clow [...]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 v [...]l vpō the throne of the beast &c The sūme of the aun­swer to the third gene­ral Accusa­tion. About An. Dom. 1215 An. part 3 [...] 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 Accusatiō, 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 wate [...], no more then those broken ceste [...]nes, which [Page] 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, [Page] 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 Excellēcy 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 thē there Vicechauncelour after B. of Lincolne, and by remoue from thence B. of Win­chester) from whence this institution flowed by a volunta­ry current over all this Realme, not without the secret mo­tion of Gods holy spirit, I doubt not, and to the great comforte of all true English harts. The continuall observation of which ceremony sithence hath not beene imposed vpō the church of England by any Ecclesiasticall decree, ney­ther prescribed by any Canon of the Church: but hath bin meere voluntarily continued by the religious and dutifull subiects of this Realme in their thankfulnesse to God, and in their perfit zeale, tendring her Maiesties preservation in desiring the cōtinuance therof to Gods glory, & the good of the church and common wealth of England. Herevpon it is evident that since this office begā only to be practised the 17. of November the 12. yeare of her Highnesse reigne, and not before; the solemne celebrities performed the 17. of November were no more cause why B. Hughes festivi­ty is not now remembred in this Realme; no more cause, I say, then the drinking of Aesops Lambe of the streame water twelue miles beneath the spring or fountaine,Aesopi fa­bulae. was the occasion why the woolfe at the well head did drinke puddle or muddy water especially B. Hughes superstiti­ous festivity being abrogated at the least 12. yeares be­fore by publicke authority of the church of England vpon [Page] iust cause,Ezekias breaking the brasen serpente. 2. King. 18.4 and sufficient warrant out of Gods word: yea & all the raigne of K. Edward, and part of the Raigne of K. Henry the 8 her Highnesse Father, who by the grace of God now raigneth, and whome I beseech God long to cō ­tinue in this Regiment to his glory, to the good of his church, & the great comfort of all true subiects of this flo­rishing Realme.

Each part of the Minor hauing bin answered sufficiently, if any man shal here propose to me this [...]nte [...]ga [...]ry, what in my opinion I thinke of B. Hughes salvation in regard of the premises? First I breefely answere that I find no reasō why B. Hugh in sacred Canonization should haue a day designed to his celebrity before many thousand of Chri­stians not once noted by the church o [...] Rome, since it is e­vident that the 13. ve. of the 14. of the Reve. may b [...] a [...]pla­ed truly to many thousands of the faithful that haue been, and are omitted in the Romish Catologue.

1 Cor c [...]3. v. 11.12 1. 14 15. Let the Christian Reader as­sure him­selfe that this place maketh no­thing for doctrine of Purgatory being rightly expoun­ded, and faithfully interpreted according to the ana­logy of faith.Next admit that B. Hughes Canonization were in the in­stitution tollerable to be observed festiva [...]ly: yet it is no good reason that now in like māner the office of that day, being polluted with much superstition, should also in this light of the Gospell be remembred in like sort as it vvas before.

For mine opinion of his salvation I referre my selfe to Gods only knowledge herein, and hoping the best, pro­posing to my selfe in all such cases to wade no farther in a question of such quality, then the rule of the B. Apostle hath taught me in the 1. to the Cor. 3 11. For other founda­tion can no man lay, then that which is laid, which is Iesus host. 12. And if any man build on this foundation golde, silver, precious stones, timber, hay or stubble. 13. Every mans worke shalbe made manifest: for the day shall declare it, because it shall bee revealed by the fire: and the fire shall trie every mans worke of wh [...]t sorte it is. 14. If any mans worke, that he hath built vpon abide, he shall receaue wages. 15. If any mans worke burne, he shall loose, but hee [Page] shall be safe himselfe: neverthelesse as it were by the fire.

Hauing ended the discourse of the life of B. Hugh, and hauing answered the third generall accusation, it remai­neth that I should breefly repeate the sūme of it syllogi­stically, thereby to establish the validity of my aunswere, which in this forme I propose.

That church-service which worketh among Christian people no contempt or forgetfulnesse of any Saint faith­fully canonized by the true church of God,The [...]eter­ting of the argument. and vvholly tendeth to no other end, but to glorifie GOD, is allovv­able &c.

But the solemnization of Q. Elizabeths holy day,A [...] [...]t is commonly cal­led &c. namely the 17. of November, worketh among Christian people noe neglect of any Saint truly canonized &c, noe not of Hugh sometimes B. of Lincolne.

Ergo The solemnization of Q. Elizabeths holy day name be the 17. of November is allowable, &c.

The fourth generall Accusation.

That church-service, and those exercises and disportes that are materially foolish, meere parasiticall, and spiced with flattery, which reduce men backe againe to the fear­ful abhomination of heathenish Idolatrie, longe since abo­lished, and confounded, and hissed out of the worlde by the light of the glorious gospell of Iesus Christ, are not to be tollerated in any Christian common wealth.

But the church service, and exercise now yearely vsed in England are of the nature specified in the Maior.

Ergo the church-service and exercises now yearely vsed in England the 17. of November are not to be tollerated in any Christian common-wealth.Calvinotur lib 2 P. 341 Note his vvorde. The contriver of this Accusation is W. Reynoldes in the booke marginally cy [...]ed in these wordes: Eâdem perversitate natales Reginae & die [...] annuum, quo primum ad regni gubernacula assumpta est, ingenti­bus [Page] pyrii, & laeto publico (que) campanarum sonitu per omnes regi­ones civitatis, & pagos festive celebratis &c. with like preposte­rous aver senesse or crossing humor,Over­thwart in plaine English.the Protestants in England solemnize the 7. of September beeing the day of their Queenes Nativity or birth; and the day wherein shee first obtained in her right by lawfull discent the honor of the crowne of England, & was proclaimed Queene With great Bone-fires, with ioyfull ringing of Belles throughout all Shires, Citties, and Parishes of that Realme &c. If any one shoulde doe the like on the feast of Christs Nativity, the Nativity of his Mother, on the day of Christs Ascension, or the day of the B. Virgines Assumption, hee should be reputed by and by a person superstitious, a Pa­pist, a man ill affected to the Queene, and an enemy to the reformed religion, besides certainty of imprisonment for his demeanure,Let them looke whe­ther their Carnwalls or Bacha­nalia open not a win­dowe to Paganisme and their Iubelies to Iudaisme. frō whence he should not be dismissed till he haue payed a good fine. These actions are very pre­posterously and crossely managed by that English nation at these times. For who can by this but evidently see and finde, that this church office is no braunch of true religion, but a blossome of foolish and ridiculous flattery reducing the practizers here of backe againe to the broade hye way of heathnish Paganisme, derived first from such springs & foūtaines originally; namely by subiects honoring their Princes in those daies, Iupiter, Mars, Hercules, with such outward ceremonies and ensignes of honor, by whose in­dustrious inventions and attemptes they attained some worldly profites,Note that Papists doe rely ever vpon ho­nour to the dead. or advauncements. VVhich honours & celebrities notwithstanding with greater reason, and with lesse opinion of flattery, and in better discretion might be yeelded, attributed, and performed rather to them that are deade and departed hence, then to such as doe presently liue, when such celebrities are performed to their honours or to congratulate or applaud them.

To averre the truth of this, this Accuser marginally al­ledgeth and quoteth the verses of the 14. [Page] chap. of the booke of Wisdome. 14.Wisdom [...]e 14.14 15 16.17. &c. When a Father mourned greevously for his sonne that was taken away suddainely, he made an image for him that was once dead, whom now he worshippeth as a God, and ordeined to his servauntes ceremonies and sacrifices. 15. Thus by processe of time this wicked custome prevailed, and was kept as a law, & [...]ooles were worshipped by the commandement of T [...]ants. 16. As for those that were so farre of that men might not vvorshippe them presently, they did counterfeit the visage that was farre of, and did make a gorgeous image of a king whome they vvould honor, that they might by all meanes flatter him that was absent, as though he had beene present. Dies nativ. et inaugura­tionis Vni­ted by the Accuser heere. Saunders de Schismate. Pa. 302. The formal day of Q. Elizabeths investing & coronation was in Ia­nuary fol­lowing the 15 day. The right of her Co­ronation materially, and acc [...] ­ [...]ng to the i [...] mutual peri­ed begin­ni [...]g the 17 of Novem­ber Ann D. 1558. Againe the ambition of the craftesmen thrust forward the ignorant to increase the super­stition.

Ansvvere to the accusation.

Summarily I answere in this forme, to this 4. generall accusation.

Obserue first of all that this Accuser vniteth and cōioy­neth togither the day of the Queenes Nativity, and the day of her Highnesse attaining of the Imperiall crowne of this Realme. Nicholaus Saunders calleth the first of them the day of her Nativity, the other the day of her Inaugura­tiō or Coronatiō. And although that the rites of her H [...]ghnes Coronation actually were performed in Ianuary fol­lowing yet in this discourse the 17. of Novēber is continu­ally nominated the day of the Coronation, fi [...]st for that I f [...]ow Sanders de Schism. Pag. 302. who doth cal the 17. of November diem inaugurationis R. Secondly for that al our solemne celebrities are performed that day. Thirdly for that, that day is called so vsually by the common people [...]las land. Fourthly and lastly for that in lineall and law­ful discent of her famous progenitors. God gaue vpon that [...]ay being the 17 of November. Q. Elizabeth the scep­ter of the Crowne of Englād, her fi [...]te Mary being decea­sed [Page] about 4.2. Observa­tion. of the clocke that present morning.

Secondly obserue how cunningly this Accuser hath in­terlaced the feast of Christs Nativity and Ascension with the cōtroversed feasts, & by the Protestants abrogated, to wit, the festivities of the Nativity, & Assumption of the B. V [...]gine. In this imitating that custome which seditious ci­tizens vsually practise, who to make their ovvne partes good,Mar Tul [...]. Lib [...]. Aca Quaest. blush not to abuse the names of persons of appro­ved honesty and behaviour, as though such had bene Pa­trons of that tumultuous sedition, wherof the saide rebells are onely authors So in this action,A [...]st lib 1 cap 4 E [...]n h [...]so. phist [...] Multa in v­no [...]ogare. 2. Reg [...] 18 v 4 Vide l [...]u [...] censur in [...] E [...]le Aug. Fest [...]h [...] ­diem A [...]g c [...] Cata­log [...] 94 3 Ob [...]. An [...]ad pri [...] [...]u­ius te tij memori 2 An 3 mē ­bri 3 an. [...] mē namely the celebritie of the Nativity and Ascension of our Saviour Iesus Christ, the festivity of the B. Virgine & her Assum. are a dio [...]ed by the adversaries; for that they hope by this sophisme to make the one as smoothly to runne for currant, as the o­ther; knowing well that the church of England obserueth the two [...]i [...]st ordinarily and religiously, and that by good authority the saide Church hath abrogated the tvvo lat­ter.

Thirdly obserue how this Accuser taketh exception a­gainst the ringing of bells that day, the bone-fires, and o­ther signes of ioy vsed by the faithfull people of the land, what other exercises he meaneth I know not, vnlesse the triumphs vsed now yeerely before White-Hall come into the bedroll of these signes of ioy, which for these 3. reasons he taketh exception against.

First that these exercises upon a window to reduce peo­ple backe againe to heathenish Paganisme, extinguished already by the light of the gospell.

The second exception is, that these actions or celebri­ties are meere parasitical devises, and voide of religion, as they are performed in th [...]s Realme.

Thirdly that these celebrities haue no better grounde, then the [...]dolatrous rites and pastimes exhibited by the Heathen to Iupiter, Mars, Hercules, &c.

Fourthly obserue here how hee proveth this by places collecte but of the booke of Wisdome cap. 14. v. Observa. wh [...] I haue cited before.5. Observa.

Fift [...] [...]ny Catholicke should doe this vpon the festi­val daie [...] [...] Saviour his Nativity, the B. Virgins Nati­vity, o [...] stump [...], hee should be thought of the Eng­lish nat [...] ow [...] daies to be

  • 1 A superstitious Papist.
  • 2 A personall affected to the Queene.
  • 3 An enemy to the Gospell of Iesus Christ.
  • 4 That he should therefore not only endure imprison­ment, but should be seased at a great fine.

The first cavillation is concerning the ringing of Bels,If this cen­surer had ioyned bag pipes with Bells, it might haue serued the former A­nonymist Legēdaryographer in his recitall of B. Hughs life. Saunders de Scisma­te [...] Pag: 302 and bonefires made that day through this Realme in di­vers places.

Concerning the first I deny not but that the 17. of No­vember in all Parishes of thi [...] Realme, or in most, there is great pract [...]se of ringing. This accusation is also touched in the former place cited by Nichola [...]s Sāders, & welmost in the same maner: Qua etia ratione &c. At the time of the alteration of religion Bels were reserved by publike au­thority in the Churches of England, that at what time so­euer the Q. should p [...]sse through any cit [...]y or country, or parish, shee might be receiued with greater ioy & applause of people But especially & principally Bels were reserved, that these [...] of her Nativ [...]ty, and the day of her Highnes comming to the crowne might bee celebrated with grea­ter honour and triumph.

To them both I answere in this sort: and namely first to Sanders. I mervaile how privy Sanders was to the Queenes minde, and to the minde of the Convocation and Parlia­ment then called. Besides I mervaile what remembrance he had, when hee wrote this,Mat: [...]: v: 12: of that place specified by our Saviour in the 7. of S. Matthew. Iudge not, and you shall not be iudged: & how well he followed the councel of those pla­ces [Page] before specially cited out of the 1 [...]. to the Romaines 1. Tim 2.1. 1. Pet. 2.Rom. 13. 1. Tim. 2. 1. Pet. 2. Honour to whom ho­nor belon­geth. Exo. 28.34.35. Elias Levit. Thisb He [...]ych. le­xicon. Phavorin. Lexicon. D [...]ra [...] [...]at divin [...] [...]ffi. lib. 1. cap 4. observer­veth si [...]e kindes of bels. 1 Squilla 2 Cimbalū 3. Nola. 4. Nolula. 5. Cāpana 6 Si [...]. Vide H [...]piniā de o [...]ig Cum [...]e 14 libri [...] eine tēplo­ [...]u [...] Iosep lib. 3. c. 11. A [...]t [...]q. Iuda [...] Ioh. Bel [...]th de expli divin offi [...] ca 24. Sop [...], in A [...]ac I mervaile what honour N. Saunders performed to his Soveraigne, when he wrote this, which I haue briefly mentioned here.

Secondly I aunswere the maine accusation in this sort; which I shall more perfectly by Gods grace accomplish, if with patience you will beare with me, if summarily I doe recapitulate some points of the things specified in this ac­cusation; and first of Bels. Bels in Heb [...]ew are named [...] radically signifying contundi, concuti, percelli, hereupon fit [...]y [...] is saide a percussione nomen habere. In the Chaldee tongue it is nominated [...] [...]de El [...]am levitem in Thi [...]be. In Greeke [...]: yet it should seeme by H [...]y h [...]u [...] that it is not alwaies taken for a Bell, but sometimes for a subiect of like condition [...], a trumpet, or a sounding Cymbal. Phavorinus in the word [...], gi­veth a pretty Etymologie of it, [...], when it moueth, it singeth, of soundeth [...]ome other signi­fications [...] hath in Greeke, wherein the Reader may bee instructed in the places marginally cited, where he shall finde them sufficiently described. In Latine, Bels are named Campanae, or Nolae. The one the greater, the la­ter the smaller sorts. Durandus defineth them in this sort: Campanae sunt vasa aenea in Nel [...] Campaniae pr [...]mum inventa: significativa is left out. Maiora vasa dicuntu [...] Campanae, a Cā ­paniae regione, minor a Nolae, a Nola civitate. Bels are brasen ves­sels first invented in Nola a citty in the country of Campania. The greater vessels are called greate bels, taking their names of the whole region Campania: the lesser are called little bels, taking their names of Nol [...] a citty in the said country. Another defineth thē in this order, Campana instrumentum ad [...]lsandum idoneum. A bell is an instrumen [...] fit for ringing. In which note there wants also ad significandum. The time of the invention of Bels in generall is of great antiquity, as it appeareth by Moises Exod. 28. and by Ioseph lib. 3. Antiqui. cap. 11. This [Page] in generall only, it should seeme the Greekes had them in some vse. But I suppose they were only smal Bels. [...]. Sephecles in A [...]x attributeth is [...]pa [...]het to them [...] The br [...]s [...]n-mouth B [...]ll. In S. Hieromes time it should sec [...]re that they were also vsed, whose words are these,S Hieron. ad Eusto­chium. Vide Vine: spe hi [...] 23. T [...]uc [...]: [...]9: Phit: Symp 4: Paulinus the invē er of bels as some say, & as the epi­thet of the name of Nola infor­ceth: Gilbertus Cognat. l: 4 Nariation: historiam lupi Epis. Aurel: per­terr [...] facion in hac arte exercitum Reg. Gall: Cloth: qui Aur: obser: Hug: Ca [...]d: 10: c: in Nū: writing ad Eustochium quo [...]s (que) Campanula in claustre pulsabitur? How long shal the bell be roung in the cloister. But concerning these huge bels now vsed in Churches to cal people togither to divine service, and to some other rites Ecclesiasticall and Civill; the practise of them beganne but in the later times of the Church in respect of Christes Incarnation, as some say by Paulinus Bishop of Nola Ann. Dom. 420. or about the year of the Lorde 610. The invention of them serveth fitly for many Ecclesiasticall and Civill vses. Gilbertus Cognatus in his 4. booke of narrations affirmeth, that the good B. sh. of Nola in Italy Paulinus caused them first to be vsed in that sort as they bee now; namely that they shoulde serue for signes to call all the inhabitantes farre and neere in a cer­taine compasse to sermons, or divine service: which opini­on I dare not gaine say, only this I doe asseuere by suppo­sall, and by good probability, & by the opinion of men of great learning, that the first vse of bels served to that end, euer since their inventiō amongst Christians, vnto which the silver trūpets, in Moyses Numeri the 10. specified were ordained by Gods commandement, some few particulars of time and place excepted. Those silver trumpets prescri­bed to Moyses in the time of the Law serving for 4. vses: 1 Adconvocandum multitudinem. 2. Admovendum castra. 3. Ad bella. 4. Ad festa 1. To assemble Israell. 2. To the removal of tents. 3. To proclaime times of warre. 4.Numeri: to Silver trumpets served for 4. vses. To signifie the certaine seasons of the solemne feasts. Lastly, concerning feasts in this manner they were vsed. Si quando habebitis gaudium, & dies festos, & calendas cavetis tubis, &c. Also in the daies of your gladnesse, and in your feast daies, and in the beginning of your moneths, yee shall blow the trumpets over your burnt sacrifices, and over [Page] your peace offerings, that they may be a remembrance for you be­fore your God, Conradus Pellicanus in Numer. I am the Lord your God. Which words Pelican learnedly paraphraseth and expoundeth in th [...]s manner, Etiam in letitijs, aclautitijs solemnitatum vtel antur Israelitae tu­bis, velut nos Campania; in sacrificijs quo (que) &c. ceremonijs eins­modi non solum delect abatur populas, sed iuvab itur, & ordinabat tur. The Hebrew readeth it &c. [...] Et in die laeticia vestrae. Which sense also the Thargum of Onchelas fol [...]ow­eth sincerely,Tharg: Ion: 72: Interp: the Septuaginte Interpreters cōfor [...]ing also in materiality in this forme of reading [...]. Pelican m [...]y be thus Englished: In the festi­vall daies of solemnities, and in the festivities of their sacred cele­brities, the children of Israell did vse trumpets, in such forme as we doe now vse bels, with which, and such like ceremonies the peo­ple was delighted, recreated, and d [...]sciplinally ordered. By this I gather, that since by the validity of these places bels haue both a ceremonious, and a civill vse, as the trumpets pre­scribed to Moyses by God had, that this adversary wrong­fully chargeth the church & common wealth of England for these actions before specified, namely for ringing yearly the 17. of November in these times, and in performing other outward services in honour of her Highnesse Coro­nation, being a signe of their inward ioy of heart. And this I doubt not, by Gods grace, shall clearely appeare by the issue of the answeres consequent. The making of bone­fires, or any other exercises in regard of our publike ioy that day demonstrated, perfourmed, in honour of her Highnesse, and namely Courtlike Triumphes, which que­stionlesse are repined at secretly by the adverse parte; I bind vp al these in one bundle, & reckon the [...] vnder one head: [...] since they be vsed by the people of this land, only as significant arguments to expresse their sincere af­fections in ioy to their Soveraigne nowe raigning, in re­gard of the manifolde blessings that haue beene powred plēteously vpō this florishing Realme ever since Q. Eliza­beth [Page] receaued from God the regall scepter therof: And si­thence ringing of Belles, making of bonefires, running at Tilte some hundred years agoe haue bin reputed to-kens of ioy in matters of like nature (as former ages report) & ar vsed this day by the adversaries themselues, and such as applaude their doinges in other countreys, and exhibited in the honour of those Princes, vnder whom they liue in farre greater measure outwardly.Rome. Antwerpe. Paris &.c Yet because their prin­cipall obiection is against the English ringing in honor of her Highnesse Inauguration day the 17. of November; I breefly inquire this of the Accuser,Lib Ponti­fical vide Iohn Bren. apol conf. Witen [...] c. omitting all superstiti­ous & impious practizes cōcerning Bels in their churches dayly vsed vpon cause offred concerning the baptizing of Bells, the blessing of Bells, their hope by ringing of Belles to disperse tempests, to extinguish lightnings, to driue a­way evill spirits &c. I desire thē to answere to this pointe,Du and l. 1. rationat. di. vin. offictor. whether Belles haue a civill vse or not? if they haue, vvhich they cannot deny, if Bells, I say, succeeded in the place of the trumpetts in Moses, why may they not bee runge in signum laticiae for a signe of ioy, as the trumpets were sounded in Moses time? since the nature of the affection laetitia [...] in Hebrew is such that it must needes,M. Tullius Tusc. Lae­titia vehe­menter ap­pertitus se offerens in praesenti bon [...]. By all convenient signes. Rupertus Abbas. efferri in praesētibono triumph in her present happinesse. And since, as Rupertus hath obserued in the former place, it is natural to the minde of man to be ravished with great ioy by the notes and harmony of musicke (which thing Belis well rūg commonly effect in mens harts, first being wel tuned by a skilfull Artizan, and experimentall practicioner) herev­pon I may truely and sincerely inferre, that whereas this this Accusar, as I haue obserued in the animadversion pre­mised, termeth the performances of these solemnizations and celebrities actions or fruits not of Religion, but servi­ces of foolish parasitical ridiculous slattery &c. that in this vehemency of bitternesse he doth either vnadvisedly pa­tronize barbarous, stoicall impassibility: or that his hearte,Question. Tuscula l. 4. [Page] when he wrote this, was possessed with the spirit of an in­curable vlcer of malice and envy. I may adioyne herevn­to, how vncharitably and viperously this adversary ende­voureth by these wordes to blemish the greatest parte of this flourishing kingdome wherin he was borne and bred, with the sowre sweere poyson, and invenomed baite and by consequent blotte of servile or Gnathonicall flattery.

Wheras in the 3. animadversion he affirmeth that these solemn zati [...]ns and celebrities haue noe better grounde then those games and pastimes exhibited by the Heathen to Iupiter, Iupiter. Mars. Hercules. O [...]ympia. Nemaei Iudi Marti­ales. Mars, Hercules: and to heathenish Idolatrie &c. I would willingly learne by what Induction, reason, Argu­ment, or testimony the Accuser can averre it: since honest mirth is an affection in her selfe irreprehensible, vvhich Christian religion hath ever honoured, never condēned, so that extravagantly it doth not rang out of those boūds, which the holy scripture hath prefixed vnto it; since these ringing of Bells, who succeeded the vse of silver trumpets, had no originall in Paganisme, but among faithfull Chri­stians, and hath beene onely vsed by them vniversally: since the greatest & strongest nation now knowne in the world this day, namely the Turkes, abhorreth frō all pra­ctize of Bels,Calvinotur. Lib. 2. and cast them out of their Mosquyes, vvhich thy devote to their Mahumetry (as this Accuser hath other wise insinuated in these wordes cited out of Bartholmaeus George: By the Priests cry­ing it ap­peareth they haue no Bells at all Io locus. Me [...]g. In [...]eregri­natione Hierosoly­mi [...]ia. Habent Turcae templa satis amplae, in quibus nullas pror­sus imagines vidi &c. luxtatemplum turris est mirae altitudinit, quam corum sacerdos tempore orationis ascendens &c, voce aliâ &c. haec verba repetit, Venite ad orationem. The Turkes haue temples large enough, in the which I sawe noe images at all: Be­sides the church or temple there is a tower of a marveilous height, the which the Priest ascending in the time of service with a lowde voice repeateth these wordes: Come vnto praier. To this con­sorteth that vvhich another hath alleadged in expresse wordes; Campanis Turcae non vinutur. The Turkes vse no Bells: [Page] yet neverthelesse they doe vse Campanitibus steeples, or Bell­frees, in places neere adioyning to their Mosquys, or tem­ples) since also Bonfires in signes of ioy may bee warranted by the ancient & dayly practise of this honorable Realme, since courtly and triumphant disp [...]rts well vsed their own Canonists cannot [...]tly dissalow: sin [...] their Carnivalles yeare by yeare, and in their late Iubilee [...] in honour of their Pope, and severall Princes, at Rome, and in other Romish Iurisdictions these or such like celebrities haue beene so­lemnely performed, and are ready vpon every small vani­ty to be renewed.

Yea (saith the Accuser) but it shall bee proued out of the booke of Wisdome, that these celebrities by you per­formed are of this nature, namely meere Idolatrous. I an­swere to this in this sort; I desire to know by what validity of Argument the adversary can inforce this.Lib Sapien tiae c 14. v. Summarilie (saieth the Accuser) I proue it by these verses before cited. Pardon me (Accuser) I find not that this issue may be pro­ved out of the verses marginallie quoted: nay, I finde ra­ther that these verses vtterlie confound the Idolatrous I­magerie daily in your Church to Gods greate dishonour practised, & defended. But, omitting that argumēt, I on­lie at this time examine how aptlie the nature & circum­stance of this place concerning the matter betweene mee and the Accuser travized doth agree.

The publike exercises vsed in the church & common­wealth of England are either Ecclesiasticall, or Civill, as it appeareth in the first reason. The Ecclesiasticall solemni­tie, (as it is proved in the answere to the first Accusation) haue warrant out of Gods word & by approved practise of the church. The Civill exercises & celebrities publike, are their [...]nging of Bells, Bone-fires, Triumphes &c. I dem [...]nd n [...]w what coherence there is betweene these actions [...]e [...]ore nominated, and those that are mentioned in the 14. of the booke of Wisedome, which in this forme [Page] are specified?

Sap. 14 v 14. &c. Gr [...]bertu Cognat. supposeth this [...]ather to be N [...]n. that Grāt of Babilō, who whe [...] hee had lost in such maner his sonne Iupiter Be­lus, order­ned those things in this place specified. But whēce cil. cor. asse vereth this I know not. For nei­ther Bero­sus hath it, neither Me. ast. For they shewe that Belus raigned af­ter hi [...] Fa­ther, vnles Nimrod had another sonne of that name. I omitte heere Ios. Scal censure & Pos­se [...] Lib 1. Bibliothee of those bookes: the latter borrowing it out of Melch Cane Lib de human: histor. Robert H [...]ot in his prelectiōs Pret. 164 vpon that place affi [...]meth that this Fathers name was Syrophants a rich Aegyptian &c. Sy­rophants familia in adul [...]tione Domini stores esserebat Idolo, coronas plectebat, odotamenta succendebat: Re [...] etiam ad simulaclira fug [...]entes veniam sunt adepti.The fi [...]st part of that place breefly toucheth how a fa­ther made an image for his sonne that was suddenly ta­ken away, whome now he worshippeth as a God, and or­deined to his servants ceremonies and sacrifices.

In the 15. verse it is saide, that in processe of time this wicked custome prevailed, and Idolls vvere worshipped by the commaundent of Tirants.

In the 16. verse it is specified that such as were a farre of, and might not worshippe them in presence, did draw a counterfeite resembling in Phisio [...]nomy the feature of the person absent, deliniating it to the gorgeous Image of a king.

In the 17. vers. it is also specified of the Craftesmen, who thrust forwardes the ignorant to increase superstition.

I beseech thee, Christian Reader, what coherence is this betweene these 2. kindes of Actions? what correspon­dence or resemblance? First it is manifest, that by no direct course of Reasoning one thing here is by necessary station consequent to the other: This place of Wisedome material [...]y sheweth, whence originally Idolatry issued: our actions that day Ecclesiasticall only are directed to Gods service, & haue sincere warrāt out of Gods word &c. as I haue be­fore proved. in this narratiō a father prescribeth Idolatrous ceremonies & sacrifices to bee performed. In our Act the 17. of Novēb. there is no prescriptiō vsed; al things are vo­lūtarily done cōcerning the outward performāce. Theirs [Page] either effected for feare, or for flattery: ours warranted by holy and Christian duety, and meerely de voide of flattery,God only being a knower of the hearte. Apoc. 2.23. as it hath beene before proved, vnlesse this Acc. vvere a searcher of mens harts, and knew their thoughts, which is onely appropriate to God, and to his infinite Maiesty.

But admitte that there were a Resemblancē, or a mutu­all correspondency betweene those two Actions: yet wee know in all reasoning, similitudes proue nothing, but serue onely to illustrate, as perhappes this way Rome, and Babylon are in correspondency, the Actions of Rome, and the Actions of Babilon: the confusion of Rome, & the con­fusion of Babilon: the marchants of Rome, and the mar­chants of Babilon: the vpholders of Rome, & the vphol­ders of Babylon: the people of Rome, and the waters of Babilon: the cuppe of abhomination that the vvhore of Babilō made the Princes of the earth drunke with, & the cuppe of the Pope: the desolation that was in Babilon, to that that was prophetically not many hundred years ago prophecied of Rome, and is beleeved of many, that Rome shall haue in fine, if Rome repent not before the end of the world. These things, and such like perhaps may by si­militude, and by mutuall reference be firly compared. But the circumstances of this historicall narration specified in the booke of Wisedome can no more substantially proue the matter controversed, then those Praedicable formes ter­med by the Logicians disparata can be alleadged in mutu­all probation: The chiefe things of these 2. actions being materially as neere in nature (according to the English Proverbs) as the Chalke is to Cheese, an Apple to an Oi­ster, H [...]mo to Eqnu [...], a man to a horse.

Lastly, obserue where it is obiected that if any Catho­licke should ring in the celebrity of the feasts before mē ­tioned, namely in the feasts of the Nativity of our Saviour his Ascension, the feast of the Blessed Virgines Nativity, or Assumption, that he should be reputed a Papist, a man e­vill [Page] affected to the Religion and state, and for the which he should immediatly be imprisoned, and deepely fined.

To this I differre mine answere, til instance be given in any such one: who for this action hath be [...]ne dealte w [...]th in this manner, according as it is laid downe in the Accu­sation: vntill which time I repute this slaunder of no other validity to blemish the graue wisedome of this Realme, & Iudiciall forme of proceeding in like case, [...]esopi fab. thē Aesops Cato accusation was against the Cocke for crowing in the mor­ning,M. Tullius pro Roscio Philip of Maced. a­gainst De­mosthenes [...] Thersites against A­gamemnō. as the tale goeth: then Chrysogonus accusation was a­gainst Roscius Amerinus: then C. Finbria his complaint was against Q. Scavola, quoa non totum telum in c [...]pore recepisset: Then Phillip of Macedon was against Demostheres and the rest of the orators, that mightely perswaded the safety of the state of Athens: then the malicious accusatiōs of Sauls parasites contrived against righteous David; no more thē the accusations of robbers, when they cannot rifell Inno­cent clothiers vpon Salisbury plaine, or any passengers painefully and harmelesly traveling in the Queenes high way.

The retor­ting of the argument.That Church-service which is materially holy, & those exercises and disports which are lawfull, discreete in per­formance, not repugnant to Gods word, voide of all suspi­tion of flattery, no waies opening any window to the re­ducing againe of heathenish superstitiō, nor polluted with abomination thereof, may [...]el be performed and tollera­ted in any Christian Common wealth.

But the Ecclesiasticall service of the Church, and the triumphant exercises vsed in the Church of England now yearely the 17. of Novem. are of this nature and quallity.

Ergo, the Ecclesiasticall service, and the triumphant dis­portes vsed that day may be performed, and may be tolle­rated in any Christian Common wealth, &c.

Having sufficiently in any simple opinion handled the 4. maine accusations, it remaineth (by the grace of God) [Page] that I should briefly touch the Accusations that apper­taine to the second generall head being derived from the first. Which although they be materially confuted in the answers premised, yet because in particularity they presse neere the point of the argument controversied, giue me leaue I beseech thee (good Reader) severally to discusse and examine them to thy contentation, and to the satisfy­ing of such as haue beene contrarily perswaded.

Wheras it may be presupposed by the Adversaries that the Protestants wil deny that they obserue the 17. of No­vember for an Holly day, (as they doe in truth) the Accu­sers doe labor to proue the contrary by these 2. cavils, ho­ping thereby to shew that our deniall herein is meere vn­true.

Their first charge in this maner they indevour to proue good against vs (namely that our denial that we celebrate the 17. of November now in the nature of an holly day is meere vntrue) by these illations.

First for that all the properties of an hollyday are given by vs to this day, and are by vs vpon this day performed.Sanders. pag. 302. 303. de sch.

These are expressed by Nich. Saunders in these wordes. For that Bels were reserved in Churches by the Protestāts of England in these times, Vi celebrior a reddātur Nativita­tis & Inaugurationis Regina festa: That the festivall daies of the Nativity and Coronation of the Queene might be the more glori­ously celebrated,

2. For that,Reginae i [...] lest out. If a man should speake to the Pope without Sanctissime what offēce would bee conceived. Solen nissimè celebrant Elizabetha Natalem diem septimum Septembris. They doe celebrate the 7. of Sep­tember the birth day of Elizabeth most solemnely.

3. For that, E [...]us (nempe Reginae) nativitatem mainsculis & rubris l [...]eris notant. They marke the day of their Queenes Nativity with greatered letters.

4. For that, Antiphones and Himnes in Paules at London vsed in the end of divine service in such forme as it is specified in the bandling of the second Argument.

[Page]5. For that, Dies Nativitatis & Inaugurationis Reginae Eli­sabethae omnibus alijs Christo & Sanctorum celebritatibus lon­gè devotiùs per vniversum Regnum Angliae observantur. The daies of the Nativity and Coronation of Q. Elizabeth are observed much more devoutely then all the solemnities of Christ or the Saints through the whole kingdome of England. To this may be added that before cited out of Calvino­ [...]urcism. Hos dies festivè celebratis, &c. These daies yee solemn­ly celibrate.

A summary collection of all their reasons.

  • Festivitas dicta a fe­stis dicbus quasi festi­ditas eò quòd in eis sola res di­vina fit [...]sid. orig lib. [...]. Cap. 18.
    1 The English Church & state sheweth grea­ter devotion herein, and greater shewes of festivity
  • 2 These daies in all their Cal [...]nders are emi­nently expressed by great Red letters.
  • 3 Of their ringing, being the vsual signe of an holly day.
  • 4 Of the Antiphone or Antheme (spokē of be­fore) sung that day in Paules in the end of di­vine service.


I should here enter into a great discourse of the institu­tion of Holly daies in the Church, but that the discussing of that requireth a large volume, only giue me leaue (Chri­stian Reader) to touch some heads appertaining to this ar­gument, that the materiallity of my answere may be better vnderstoode.

Rabbi Kimh. Why the taber­nacle was called oliel mogned.Holly daies in Hebrew are called Mognedim, gn [...]she­roth, kagge, which words as they are in order specified may thus be vnderstood.

The first are Daies wherein faithfull people did come togither in assemblies, to testifie or witnesse that they are the Lords people: namely to sacrifice, to pray publikely, & to heare Gods word.

The second signifieth a day of festivall solemnityes, [Page] which the Hebrewes expressely call a Retention: because the people are forbiddē vpon such daies to do any work, and are admonished sacredlie to obserue holie assem­blies.

The 3. name is signified by the word Kaggei, and by the note of the word sheweth his nature, tripudium agere, gandere, festum diem agere; to leape for ioye, to keepe a holy and festivall day: In diebus festis iucundè exerceri: Exod. c: 5: Levit: 23: Psalm: 4: Esdr: 3: Zach: 14: Genef: 2: vpon holy daies to vse festivall and pleasant recreation. By this word holy daies are oftentimes expressed in the holy scripture of the olde testament.

To these I might adioyne the word Shabath vvhich by nature being Hebrevv, by vse is well-most become Eng­lish, and signifieth, to leaue of vvorke, or, to rest.

In Greeke the vsual word is [...], although [...] &c. and other vvordes are vsed. For [...] (although the Etymologists may yeeld literally some o­ther nominall derivation) I thinke that this best fitteth our sense [...]. i.The worde [...] in Grecke v­sed by Hesi [...] od Homer, and the best aunci­ent Greeke ( [...]) [...]: Because by the institution of holidaies, or by the exercise performed in them, many good blessings from aboue are by Al­mighty God powred vpon man.

The vsual words in Latine are Feriae, Festidies: Holidaies, festivall daies in English: Feriae by the auncient Latins were termed a ferendis victimis, from bringing of sacrifice on these daies. Otherwise also ferias antiqui fest as vocabant, et aliae erant sine die festo, vt nundina; aliae cum festo, quibus adiun­gebantur epulationes: They called there ferias, festas; and of them there were some which they did not keepe holy day, as there mar­ket daies and faires: others which they did celebrate and keepe holy, and herevnto were added there feastings and banquets. Pompei: Fest: de verb: Signif Isid lib: 5: Cap. 3: Isi­dore defineth them in this sort: Feriae a fando nuncupatae sunt, quod in eis tempus sit dictionis, i. vel in divino, vel in humano officio fart: sed ex ijs festi dies hominum causa instituti sunt seriaeli causa divinorum sacrerum. The Feriae are so called from speaking [Page] because in them there is time of speaking and vttering any thing concerning either other worldly affaires, or duety towards God. [...] of these such are appointed for holy daies as are only belonging vn­to divine service, Dura l. 7 c. 17. Sect. 11. Isid li 6. cap. 18. I speak not of feasts heare as Ie. iunia haue the name of feasts. because men should wholy intend that. I om [...]e Durandus derivation of Feriae: rather that his deduction is some what improper and obscure, and infer this. Festivitas dicta a festis diebus, quasi festiditas, eò quòd in festivitatibus sola res divina fit.

This being summarily touched concerning the words, Etymologies, definitions, or descriptions: I finde in all celebrity of holy daies these causes Efficient, Materiall, For­mall, and Finall. The Efficient causes of all holy daies is the first ordainer of them. The Materiall and Formall cause the times and Actions prescribed to these daies ordai­ned. The finall cause Gods glory, mans good. To these causes may be adioined certaine properties tending to the dis­cerning of them to vs issuing out of some of the spe­cies of the causes before mentioned: Amongst the profes­sors of the people that embrace and professe true religion onely God is the author and ordainer of all holy-daies, or his Spirit in his Ministers,Exod 20 Levit 23. Ier. 16.23. Levit [...]9 3 Gen. 1 2 2. Gen [...].1. Math. 5. V [...] [...]. C [...] L [...] [...] Conrad [...] I [...]ā. Hier ab Oleast. Ly. a [...]n glo Aben. Ezra. piro. Prophetes, Apostles, and Churches as it appeareth, wheresoever the festivals of the old testament are specified, or any effectuall insinuation of thē, 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: Remēber 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 one [...]y or­daineth festivities and holy-daies: God the 7. day rested frō b [...]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 [...], according to that saying that Sabaoth vvas made for man: for God hath no need of rest, who still wor­keth [Page] 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 operū 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 vpō sure testimony of the holie Ghost (for many governours and teachers of the church thē liued) as the Prophets, Esdras, Hester, Stapletons arg. hereby confuted in his prin. doct. lib 12. con. 7. c. 4. Ianus Numa Pōp. 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 Scripturā
Hollydaies are Daies
  • [Page]1 Dedicated to Gods service and glory.
  • 2 Figuring the state of the new testament & the state of future rest.
  • 3 Intermitt [...]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 frō all people not comprehended in Gods cove­nant by their observation.
    Numeri [...]o. Genes 1. Let thē bee for signes & [...]easons and daies and yeares. Vide [...]un. Annot. in B. b. Trem. Cap 1. Gen Austine a­gainst Se­neca. de ci­vit Dei. Mans labor without Gods bles­sing no­thing avai­leth. Seneca au­stere Sto [...] ­cal humor: Vide Lu [...]h. in 2. Genes. Sabbat Le [...] scripta in [...]de [...], Iustine Martyr Apol. 2. [...], &c Vin: Lyren con: Haer: catholicum est quod v­bi (que), quod sēper, quod ab omni­bus creditū 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 abo [...]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 observatiō 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 Saba [...]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 [Page] 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 frō 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, commōly 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 observatiō 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 [Page] 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 sentēce cōfirmed throughly by Cardinal Baronius in these words: Prima feria praestātissimis insignita mysterus dies Dominica me­ruit apellari Dominica dies in [...]pso exordio nascen [...]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 [...]aleant di­cturos putamus. The first holy day, as being adorned & beawtified with most excellēt 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 Holly­daies, 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 givē 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 [Page] 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 Antecedēt, 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 Quadā 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 p [...]rcohia: Which were in one only province, or parish. Moueable feasts, Easter, Ascensiō, 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 [Page] himselfe,Genes. 2. Exod. 20. God com­passiona­ting the mind of man onely wear [...]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 [Page] 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 Sab [...]oth.

9. Concerning our festivalls I ha [...]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 them vvere ordeined by the successours of the Apostles, some by later decrees of the church, some by Provinciall Metropolitans for daies of hearing Gods word, and Ecclesiasticall discipline, onely in certaine ge­neralls receaued by the prescription of the church.

10. That some Churches obserue some Holi-daies, some Churches other some.

11 This caveat al churches must take heed of, that they ordaine not to many of them, that they equalize not their observation to the obseruation of the Lords day: neither that they impose a greater burden then needs vpon mens shoulders by the keeping of them.

12. That we are to obserue the custome of those Chur­ches where we liue concerning Holydaies, so as the obser­vation of that church originally be free from all supersti­tion: which custome the French & Duch Churches now obserue in England, to the greate peace of our Church & theirs.

13. Lastly that, vpon iust cause of corruption, by that authority, by the which festivities or Holly-daies were in­stituted, they may be altered [...]nd abrogated.

It remaineth now that I should perspicuously answere the premised cavils contained in the 2. general [...] head. My answere before exhibited was Negatiue, namely that the church of England hath not prescribed that this Realme should obserue this day the 17. of November as a formall Holly-day: The adversary here replieth by the conditi­ons premised that by necessary consequense an d [...]llation [Page] it is a formall Holy-day in regard of the due nature of a formall Holy-day.

This, saie they, is evidently proued by the practise of our solemnization, and by all circumstances and signes of an Holy-day that day yearely and vsually performed.

The truth of this reply giue me leaue (good Reader) breefly to examine: for by that, whether I haue ansvvered rightly or not, in few circumstances it may appeare.

1. First let the Accuser alleadge any decree Archiepisco­pall or Episcopall, by which it may appeare to the worlde that the 17. of November is now annually commanded to be obserued an Holly-day formally; otherwise the vali­dity of the deniall remaineth yet no waies impeached.

All sh [...]ps are open in London & the Plovve goeth in each fielde in the coū ­try2. Secondly whether any bodily labour that day be in­hibited either in towne or country. Which is a materiall pointe to be considered in the observation of each Holly-day.

3. Thirdly what censure or penalties are inflicted, Ecclesiastical, or Civil, legally vpon any that breaketh the rites of that day. This being vpon sufficient warrant groūded, it remaineth that if our negation be vnsufficient, as they seeme to say it is, let them shew wherein instance may be giuē against it, & iust materiallity of exception: For vntill the contrary of this be evidently demonstrated, it remai­neth vnconfuted▪ Yea (saith the Adversarie) but yet you must needes confesse it to be an Holy-daie by this con­sequent of Nicholas Saunders Belles are reserued in your churches to this end especially, Inprimis vt harum pulsu cele­briora reddātur fest a nativitatis et Inaugurationis Reginae. First that by the ringing of thē the feasts of the Nativity & Coronatiō of the Queene may the more solemnly be celebrated. Calvinotur Secondly in regard you solemnise these daies most devoutly. Last­ly in regard yee note these times in your Calenders with great redd letters.

First note that Saunders tearmeth the 17. of November [Page] Festum, a Feast, et diem Nativit▪ festum, and the daye of the Queenes Nativity a feast. But meerely vvithout proofe or warrant. Nowe A nomine ad rem, Pla. in Cra. tylo. to reason from the appellation and name of the thing to the thing it selfe vnlesse the word ex­pres the materiality of the thing named formally, nō valet argumētum (as the meanest Sophiste in Oxford knoweth) a nomine adrem; An argument drawne from the name of a thing to the thing it selfe is of noe force, or maketh noe proofe.

Yea but what meaneth that outragious ringing replieth N Saunders and W. Reynolds, vnlesse you haue made it a formall Holy-day.

To this I answere by the right of that, that hath beene inferred before, that it is no good reason that it is an Holi-day because of this ringing;Bells serue for the rin­ging to sermons for [...]unerals to exercises at Princes Coronatiōs In publicke danger of fire, in so­lemne mee­tings, of Ci­ties, in Vni­versities, in Convocati­ons Cōgre­gations, & other scho­lasticall ex­ercises for C [...]v [...] few [...] night for [...] of the clocke at morning. partly for that not one [...]y all the learned of the lande, but the ignorant & simple peo­ple of this Realme knoweth that Belles haue sundry o­ther vses then to signifie Holly-daies, and that appeareth by Durandus in the place before cited, and by that obser­vation of mine before, wherein it hath bin declared that Bels succeeded in vse of the legal silver trumpets. And for the great ringing the 17. of November is onely an out­ward testimony of that ioye which our hartes conceiue for the great happinesse of Q. Elizabeths Regiment. See the discourse before cited of the vse of Bells.

If they will prooue it to be an Holly-day in regarde of the Ecclesiasticall office, Sermons, and praiers that day v­sed; The reselling of this cavill you shall finde specified in the Answere of the first generall accusation, and in the is­sue of the conclusion of his Apology.

Lastly, vvhere the noting of these daies vvith greate letters is inferred for probation by N. Sanders, I summarily answere this cavil [...]tion in this sorte. The vnsuffiency of this reason may palpably be found and appeare evident­ly by this illation. If noting with greate red letters bee an appro­priate [Page] condition to signifie an Holy day in these times as­well this Accuser may conclude that the dayes of the en­tring of the Sonne into Aries, Taurus, Gemini, &c. to each, I say,Persius Sat [...] 5: Pre­serum si­quid Ma [...]i rubrica no­tavit [...] Librorum tituli et ca­pita hac no tabantur. Columella. Lib. 2. of the 12. Signes are Holy-daies. For all the titles of these days are limmed with red [...]ke by our Astronomers direction in all our printed Calenders. Likewise the be­ginning and ending of tearmes, Ember weckes, &c. may be materially (as I haue spoken before) accounted Holli­daies, and daies sacredly festivall. For all these in our Ca­lenders and Almanackes are in this manner noted & de­scribed. In one word to conclude vpon this signe The 7. of September and the 17. of Novēber are Holly-daies. Why so? because these daies in our Calenders are noted vvith greate redd letters: for that this is an infallible signe of an Holly-day saieth Saunders. The Scribes in the Gospell prognosticated a faire day by a redd skie in the evening: And the red by miracle equally distinguishing the Raine­bowe is a token that all the worlde,Math. c. 16. Chro. Me­lanct. in Ca­rionem. Genes. Tully de natu. Deo­rum. Apoc. 17.3. Note bee­fore the fa­ble of the [...]landers adoring a Mallet. as it hath already pe­rished with water, (which the greenish hue in the raine­bowe representeth) so in future time is a figure, 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 Calēder 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 [Page] 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 pre­scriptiō ha [...] good example for it in Canonical scriptures, and in those scriptures which are named by the godly and learned l [...]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 directiō letters were sent to the Iews that were through al the provinces of king Ahashuerosh, that they shoulde obserue the 14.Fest. Pur. sive sortiū. cap. 7. ve. 6. day of the moneth Adar every yeare with ioy and feast [...]ng, & to send presents every mā 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 vpō 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 institutū diximus, propter hunc veteres Christo dies quos­dam sacros dedicarunt. Christi Natalem, Circumcisionem, Re­surrectionem, Ascensionem in coelum, Missionem spiritus Sancti, [Page] cos (que) coluerunt fidei confirmandae, rei (que) gestae testificanda gratia. Hos si qui imitentur, vt maxime probemus, &c. In Christiana li­bertate, &c. Quod adritus illos solennes, qui ad publicam reige­stae memoriam at (que) gratiarum actionem, quae Deo sic per se, repre­bendi nec debent, nec possunt. Omni [...]o enim nostrum est Deo ob accepta beneficia gratias agere, eadem (que) 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 ma [...] 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 cōsecrated 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 cōcerning 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 f [...]iū 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 [Page] 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 Iocū. Lib. 1. ca. 1. ca. 41. lib. 2. ca 19 Euse. de vi. Cōst. paneg. Hospinia­nus lib. de festo Iudae­orum c. 10. Serar com. c. 7. Mac. 1.

To these examples may bee adioined that which Euse­bius hath writtē 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 regimēt, for the light of religiō in Constātine the great his raigne givē 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. Pessunt nova in Dei benefici. orum memoriam festa institut. New feast daies may be appointed for the remembrance of Gods benef [...]ics: I say in regard of such benefi [...]es that God either by himselfe, or by his Saintes hath or shall conferre vpon his Church at any time.

By this collection I inferre this first that our sacred cele­brities haue warrant out of Gods word.

Secondly that if the Church of this Realme should pre­scribe it to be observed as they doe obserue other Holy­daies, that it had sufficient warrant for it in regarde of the premised examples:Ser. li. Iud. cap. 6. com. especially since (as the same Serrarius hath noted) that the Church which now is, is endued with [Page] that authority wherewith the Church of the Iewes vvas indued;Torneamē ­ta though they be cō ­demned in Decret. lib. 5. tit. 13 c. 1 yet ours being not of the na­ture Quod duellum &c cannot in equity bee so censured especially beeing performed without hatred of the parties be­fore, & on­ly for recreation. namely as the Synagogue did then institute some feasts, so the Church may doe now. In the like manner the sayd Churches authority extendeth so far, that in abroga­tion of festivities corrupted they may follow that autho­rity which the Synagogue had; time, place, and persons & every other circumstaunce considered according to the premises.

Lastly I haue evidently demostrated in handling the ansvvere to the 4. generall reason; that the triumphant disportes vsed at Courte that day, namely the 17. of No­vember, are exercises no waies heathnish, ridiculous, foo­lish, but such as are laudable, commēdable in themselues being rightly vsed, such as they themselues in like forme exhibite in farre greater measure to their rulers, gover­nors, Princes, Popes.


GReat alterations haue bin raised in Europe this last hundred yeares or Century,Anno Do. 1600. Periodical­ly begining in the 8. yeare of A­lexand the 6. Pope cō ­tinued to Clem 8 re­giment beeing Pope, ending in a Romish Iu­bile at which time Maximilian was Emper. the 17. of K. Henry the 7 the 42 of Queene E. l. z beth Rev. c. 10 Councel of Nice the 6. Canon. Dan 7. Revel. 16. and greate changes through the world haue issued herevpon: but o­mitting all civil broyles, and all bloudy warres that haue beene managed vpon other causes, giue mee leaue (good Reader) breefly to speake my minde of such marvelous effectes that haue insued the miraculous alteration of Re­ligion in this Century of our age. The mysterye whereof and whole history was prophetically seene by S. Iohn in the Revelation the 10. Chapter in the vision of the mighty Angell that came dovvne from heaven clothed with a clowde, and the raignebowe about his heade, his face shining as the Sunne, & his feete as pillers of fire &c. The originall of this alteration first flowed vpon the re­voulte of many Christian nations from the Sea of Rome being one of the 4. Seas Patriarchichall and Apostolicall by the 6. Canon of the great Counsel of Nice established. Which sea was in great honor over al the world, as long as the Romaine Empire monarchically ruled & triumphed, represēted by that vgly beast which had [...]rō teeth prophe­cied of in the 7. Daniell, & held the sterne of a great part of the worlde, and ruled regally over the 10. kings spoken of in the Revelation.

The occasions of this revolte were the declination of the Sea of Rome frō the sincerity of the faith Apostolike, and the vnspeakable corruption which had crept into that Sea, or Papacy. For herevpon immediate [...]y diverse nati­ons, inlightened from aboue in the sincere light of Gods worde (according to the former prophecy seene by S. Iohn in spirit) which had been long ecclipsed by the darke shadowe of of humane traditions, beganne to withdrawe themselues from the bondage of that Babylon; endevor­ing [Page] to restore religion in their severall kingdomes & do­minions to the auncient and Apostolicke for no,Imitating heerin the going of A [...]l [...] [...]o build N [...]i­vch [...]en. 1 1. relinqui­shing [...] ­bel, & A­brahams le [...]ui [...] Vr of the Childres Ierem 51.9. sounded vpon the inf [...]l [...]ble rule & Canon of holy scripture revea­led in the olde and newe testament: vvhich separation from the Sea of Rome was not to be misliked; partly be­cause the sea of Rome persecuted the professors of this re­form [...] with si [...]e and sworde, and with all bloudy ma­ss [...]cres: partly for that Rome would admitte no reforma­tion of her c [...]ruptions, but grew vncurable according to that of the Prophet Ieremy: Wee would haue cured Babylon, but shee would not be healed: forsake her, and let vs goe every one into his owne country. For her iudgmente is come vp vnto heavē, and in lifted vp to the clawdes.

The [...]ssues of this alteration hath produced wonderfull effects betweene two sorts of people, the named Catho­lickes, and Protestants. For although divers subdivisions of sects haue in this last Century sprong vp, yet al the rest haue beene but handfuls to these two, namely to the Ca­tholickes, and Protestantes: out of these haue issued the greatest lamps of learning: by these two, most books haue beene written: by these two, greatest States haue been ru­led & altered, greatest Regiments haue beene managed. The others haue beene but petty Conventicles, sometimes here, sometimes there; sprowring, rising, falling, favored of some few▪ in few yeares declining, sometimes bl [...]sted by the secular power, sometimes dying by devouring one a­nother: the better and wiser & the chiefest part ever ben­ding themselues to the embracing of one of these and to no other. These 2. how they haue beene b [...]nded one a­gainst the other all the world knoweth▪ the bookes writ­ten vpon both the sides testifie, their great enmity in the eies of all people hath desciphered, resembling by effectes in sequele though not in original the schisme of Israel frō Iuda originally springing from Salomons sinne, seconded by Ieroboās crafty pollicy,1 King 12 2. Chron: 10 & K. Roboams folly, God iust­ly [Page] punishing king Salomons Idolatry.

Howe faire the malice of this division shall extende it selfe, and how long it shall continue, God only knoweth, who d [...]sposeth and ordereth al things in their due seasons,Dan. 2.21. 2. Pet 3.8. before whom a thousande yeares are but as one day, to wh [...]e e [...]e [...] all future thinges are infallibly present. Only this we know, that this division hath bred in many mens mindes irreconciliable hatred as we finde in effect. The manifestation wherof may be seene evidently in this short T [...]atise, [...]nd is felte sensibly through out al kingdomes of C [...]tendome, into which the venome of this Gargr [...]na hath bin dispersed. This, I say, the [...]eader shall easily find in this short Treatise, if hee wil but examine vpon vvhat sl [...]ight reasons, and how weake grounds the honor of this flourishing [...]ealme, the excellēcy of our gracious Queene ( [...] G [...]d long preserue) the sincerity of the Apostolicke Religiō which we professe, are fought to be disgraced, de­praved, and sc [...]andered by men zealous of pretended Ca­tholicisme.

Divers remedies haue beene fou [...]ht to su [...]e the festred sores of this cankred diverce, whereof some of them haue bin touched by Iacobus Acontius in his bookes de stratage­mate Sathans, [...]y lest [...]rus & others.Iac. Acont. lib. 8. de stratagem. Sat. [...]eslerus. Genes 33. Ieremy. Exodus. But this vlceri growne to such ha [...] h [...]ad that no b [...]l [...] can cu [...]e [...], no balme, I saie, but his, who reconciled Ep [...] to Iacob, which brought the people of Israell out of the Aegyptian & Babylonian bō ­dage and thraldome to their owne land, the land of pro­mise; which can giue spirit to the rotten and deade bones to whom Ezechiel was cōmanded to prophecie;Ezekiel. 37. which cā ­ioine the two pieces of wood into one, wherein the names Iuda, Ephraim, and Israell were in disiointment severally written, which can renue our hearts, and giue vs grace to walke in his waies after hee hath discouered vnto vs the greevousnes of our sinnes; which by his great and s [...]rill sounding trumpet Saint Paule hath foretolde of the con­version [Page] version of the stifnecked generation which crucifi [...]d the Lorde of life,Roman. 11. and is able to graf [...]e in againe to the O­liue the broken branches fallen away th [...]ough vnbeliefe, branches not only broken, but also withered. Bese [...]ch we him to performe this according to his good will and plea­sure, who only is wise, only is holy, only omnipotent and mercifull, who is God almighty and blessed for euer. To this God the Father, the Sonne, and the holy Ghost be all honor, glory, and dominion world without end. Amen.


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