Πανηγυρὶς D. Elizabethae, Dei gratiâ Angliae, Franciae, & Hiberniae Reginae.  
A SERMON PREACHED AT PAUL'S in London the 17. of November Ann. Dom. 1599 the one and fortieth year of her majesties reign, and augmented in those places wherein, for the shortness of the time, it could not there be then delivered.  
Whereunto is adjoined an Apologetical discourse, whereby all such slanderoous Accusations are fully and faithfully confuted, wherewith the Honour of this Realm hath been uncharitably traduced by some of our adversaries in foreign nations, and at home, for observing the 17. of November yearly in the form of an Holiday, and for the joyful exercises, and Courtly triumphs on that day in the honour of her Majesty exhibited.  
By THOMAS HOLLAND, Doctor of Divinity, & her highness Professor thereof in her University of Oxford.  
AT OXFORD, Printed by JOSEPH BARNES, and are to be sold in Paul's Churchyard at the sign 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: Tuque anchora Belgae es:  
Floret & auspicio Gallia magna tuo.  
Hispano metuenda truci, metuendaque Papae:  
Ast Phoenix Anglo, Gemmaque rara tuo es.  
Militat ecce tibi duplici rosa tincta colore,  
lact hinc depingens, murice at inde comam.  
Dextera te Domini semper tueatur, ab omni  
Liberet hostili, sanguineaque manu.  
His malè sit, malè qui cupiunt tibi, Regia virgo:  
His benè, qui cupiunt singula salva tibi.  
Thomas Holland.   


HONI SOIT QVI MAL Y PENCE    

TO ALL FAITHFUL CHRISTIANS, & true hearted subjects that live under 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 small book (loving friends and dear Countrymen) comprehendeth summarily, in one sermon, a perspicuous narration of the holy, honourable, and laborious, peregrination, of the Queen of the South, 
Mat: 12: 42● 1: King: 10: 2. Chro: 9: Luke: 11:  who came from the uttermost parts of the earth, to jerusalem to hear the wisdom of King Solomon. 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 perspicuously alleged, by our Saviour Christ, 
jerusalem etc. How often would I have gathered thy children together, as the hen gathereth her chickens under her wings, and ye would not. Mat. 24.37.  in the new Testament, by the way of comparison, and inferred most pertinently to that end, whereunto it was by him applied; namely, to convince the stiffnecked jews of impious incredulity, and barbarous impiety: who at that time, to their own confusion, & eternal destruction, refused the light of the gospel offered by our saviours ministry unto them; preferring obstinately darkness before the sunshine of righteousness, error before truth, foolishness before wisdom, death before life.  
This peregrination of the Queen of the South in the words before I termed Holy, Honourable, Laborious. Holy, in consideration of the sacred matters and divine treasures, mystically wrapped up 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 long, toilsome, dangerous, and chargeable journey that this wise and holy Queen undertaketh, and by God's assistance and grace in all 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 yearly the day wherein this whole Realm giveth thanks to God, by public service, and showeth great signs of joy, in each parish, and general assemblies, for the happy regiment of our Q. Elizabeth, plainly demonstrateth.  

Menander Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. As God ●ath fixed in heaven the Sun and the Moon, excellent resemblances of his glory so in a city God hath ordained the Prince to shine as a pattern & a mirror of his excellent Majesty.  The person in the Text by our Saviour commended is a woman; by birth, vocation, descent a Queen, by consequent thereof, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a living Image of God: And (as I have by good reason proved in the sermon) a Maiden Queen. The Person for whom we do the 17. of November according to the rule of the B Apostle make supplication, prayers, intercessions, & giving of thanks is by sex a woman by birth, ancient descent, vocation, title, right of inheritance, and regal investure a Queen; by honour, integrity of life, grace given by God almighty from above, a Maiden Queen.  
The Queen of the South a woman of great wisdom, a woman endued with rare learning. The demonstration and experience of the rare wisdom & skill of tongues given by God to the Queen of England, hath not been enclosed within the walls of her Court, neither confined within the limits of her kingdom only, but hath been sounded in foreign nations, to her everlasting honour, & great admiration, not by the reference of her own people chief, but by the testimony of many wise & grave Ambassadors sent from mighty Princes and great states to congratulate her Majesty: with whom she hath conferred in several languages, 
Learning is in poor men, riches: in nobility, it shineth as gold: in Princes, like an o●●ent pearl and glistering emeraud Mat. 12 42. 1 King 10 2 Chron. 9 Luke. 11.  answering them readily in those tongues, which they have choose of purpose to deliver their embassadge in.  
The Queen of the South enchronicled in the holy writ of the old Testament, and honoured by the testimony of our Saviour in the New, for undertaking so great and worthy a journey, as is specified in the place marginally cor●●: a journey laborious, toilsome, perilous, chargeable, in regard of the pains, place, person, etc. yet honourable in cause & ●ffect: a journey laborious, in regard of the great distance between Meroe & jerusalem, 
Pomp. Mel. Africa inculta, arena sterili obducta, ob situm coeli de serta, saepe multo ac mal●fico animalium genere infesta, etc. Africa serpentibus adeo faecunda est, ut mali meritò illi pot●ssimum palma detur. Solin. cap: 40. Serpentum largo coquitur fecum 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 large in the sermon: toilsome, in regard of the extreme heat whereunto those countries, through the which she was to pass, were by nature of the climates subject unto: perilous, in respect of the danger of those viperous, venomous, and deadly vermin, which naturally each part of those countries engendereth: Chargeable, in regard of the train that she was attended and accompanied with, and in regard of the great magnificence wherewith King Solomon was by her in all regal bounty rewarded: Although the comparison here will not hold between the Queen of the South & the Q of England for undertaking a journey etc. Yet nevertheless how laborious, perilous, toilsome, chargeable the regiment of this mighty kingdom, in these dangerous days, hath been to Queen Elizabeth, all Christendom knoweth to her great honour, & we her subjects do acknowledge, glorifying God that hath wrought so great works by her, for the establishment of religion, and manifold good of this Realm.  
The Queen of the South a daughter of peace; which appeareth partly by her learning, partly by her long peregrination: whereof the first is not so easily obtained without peace and quietness: The other may be verified to be true by the fruits of her peregrination. For it is to be presumed to be a thing infallibly true, that she durst not have undertaken such a journey, unless her countries had been settled in great peace at home. The Q. of England, 
Cicer. pro Muren. Simul arque in crepuit suspicio tumul tus, arts illicò omnes conticescunt. Bach Lyri. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mr. A●●ham speaking of the Q in his School. master, fol. 19 Besides her perfect readiness, in Latin, French, & Spanish, she readeth here now at Windsor more Greek every day, than some Prebendaries of some churches do read latin in a whole week.  a mirror of peace in these troublesome days, at her first coming to the crown, she came, like the dove to the Ark of Noah, with the olive leaf, a sign of peace, in her mouth, as I have mentioned in my treatise adjoined to the sermon: & hath remained ever since, a continuer of that peace which was first brought in by God's goodness under her regiment. For her Majesties: learning I refer you to Mr. Ascams' testimony marginally coted, and speak the less of it, because it is contained in that part of the comparison, wherein her skill in languages is mentioned.  
The Queen of the Souths holy wisdom thereby was ennobled, and deserved everlasting commendation, in that she was an embracer of true religion, and with an holy zeal endured extreme pains and peril of a long journey, to come to jerusalem, to be resolved in such doubts by King Solomon, as concerned the grounds of her salvation. The Q. of England, a zealous embracer of his doctrine whom K. Solomon shadowed and prefigured, a defender of that faith, which the blood of jesus Christ hath sealed & sanctified. For the which, although she hath not undertaken any laborious peregrination, yet hath she endured, for the defence and maintenance thereof, many bitter storms, and escaped by God's goodness many great dangers, which for the defence of the Gospel have been complotted against her. They that doubt of this, let them but call to memory the fearful danger of the Northern rebellion in the year of our Lord, 
Stows Chron. An. 1569.  1569. and the 12. year of her majesties reign, blown up 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 unnatural cruelty; let them put before their eyes the attempts of the Spanish fleet, 1588. the Popish leagues, cruel, politic, and unmerciful confederacy, Lopez, & Squires poisonable and venomous treachery. In the which doubtless, we had all perished, & had been swallowed up quick, if the Lord had not been on our side, 
Psalm. 124.  and God had not given wisdom to her, and her Counsel, to prevent the drifts of our mighty adversaries.  
The Queen of the South a rare Phoenix, and a bright star eclipsing with the light of her virtue & knowledge all the Princes before her and after her in Aethiopia, as farforth as by any record of the Aethiopians History it hath been discovered unto us. How rare a Phoenix the Q. of England hath been, & how bright a star in these days, our own Chronicles can manifest, and the experience of her blessed regiment this one & forty years demonstrateth more evidently, than my pen can depaint. For in the fruits of her peace she will shine as a star in the Catalogue of her honourable predecessors, and for her learning and wisdom will be as a Phoenix renowned by many famous writers to the people of that age, which shall succeed her. Not meaning to press this similitude or comparison any further, lest I should seem to misdoubt the discreet judgement of the intelligent Reader, to whom one word is sufficient to insinuate a matter of large discourse: and since it is a point in all learning observed, that no comparison, reference, 
Nulla similitudo quatuor currit pedibus.  or resemblance similitudinary should hold in each part: and for that there are many things appropriate to the person of the Queen of the South, which cannot to any creature else be applied by any apt relation: And since all know that wisdom, 
I mean the faithful james 1.  learning knowledge, fortitude, mercy, etc. and all good & perfect gifts, as beams from the Sun, issue, and are derived and given from and by the Father of lights etc. and that no good nor perfect gift shineth in man, but what he hath received from above, and for the which he is bound to be thankful to God the giver: 
Cirill: de recta fide ad pientiss. reginas.  etc. I end this part with this sentence of Cyrill: Vbi fides recta et irreprehensibilis cum honorum operum honestate coniungitur, & aquo cur sum admittitur, illic omninò est in omni bono perfectio, & sanctificationis integritas: Where a right and unreprovable faith is conjoined with the excellency of good works, and entertained in one current with them, there is a perfection in all goodness, and there flourisheth the integrity of sanctification.  
I have adjoined to this Sermon (wherein I have discoursed at large of each point of the Text prefixed to it) an Apologetical discourse not impertinent to those things, whereunto the application of the sermon than tended wherein I have fully and faithfully confuted all such slanders, wherewith our Native Country, and Gracious Prince hath been untruly and uncharitably charged & traduced by diverse malicious adversaries in the greatest consistories of Christendom, for that to the glory of God and honour of Q. Elizabeth the 17. of November is yearly celebrated in festival and joyful manner by the subjects of this land in these times: our thanks giving to God being grounded on the Apostles precepts the 1. 
1: Tim: 2:  to Timothy and the 2. Chap. our other exercises of joy being of that quality as by Christian people in most ages since Christ's Incarnation have been used in the world, 
Euseb: de vlt. pan. Const. 1.2.  at set times, in the honour of their sovereigns.  
The motives that induced me to undertake the treatise of these matters were these. First for that this argument fitted the use of the doctrine which I handled in Paul's the 17. of November Anno Domini, 1599 and was a necessary consequent in the Application. Secondly for that by sundry things expressed in the contents of the Apology each indifferent Reader may palpably decipher the fruits of venomous malice, and malicious disloyalty. Lastly, for that this Apology may serve as a Caveat for all good subjects to beware of all seditious spirits, who, in such places where they may be bold, and hope to pass away without controlment, cease not to set abroach slanders of this nature: hoping, by the intoxication of this venoum, to breed in many her majesties subjects a mislike of the present government, a weariness of well-doing, a loathing of the sincere and Apostolic religion, which by God's blessing this flourishing Realm enjoyeth in these times under the peaceable and bright sunshine of Queen Elizabeth's Regiment.  
And although the Sermon runneth only in the general heads of discourse: yet I thought it most expedient to handle the things contained in the Apology scholastically, or after the manner of Schools, partly for that the truth or falsehood of things of this quality will easier appear, and is sooner brought to head and issue by questional debatement truly and faithfully collected and alleged, then by long discoursing. Offering with all to join issues in this Argument, or any other now professed or defended in the Church of England with any learned or modest adversary, that shall undertake to gainsay any thing that is laid down either in the Sermon, or in the Apology. The learned and modest adversary only I provoke. For reviling and slanderous adversaries deserve no answer, but only that which Michael the Archangel in Saint Jude his Epistle giveth to Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The Lord rebuke thee. And as holy Zachary saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
72. Interp. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Lord rebuke thee, O Satan, even the Lord that hath chosen jerusalem reprove thee, etc. Partly, I say, I have entered into this manner of exercise, for that I hope by this form of discussing, I shall provoke many of my sons, (whom I so term, for that by my Academical service in the Chair of Divinity it hath pleased God that they should be invested in the titles of Theological degrees) to join with me in this kind of writing since (as the proverb is) I have begun to break the ice unto them in this matter, and say unto them, not Ite, but Eamus, setting apart all excuses, and shaking of all impediments. which usually are suggested by Satan's policy, and of purpose, to quench all good sparkles that may kindle flames of light, apt to discover the paths of God's glory.  
And although the use of discursive Divinity be profitable for the Church of God, and is questionless an holy, and a fruitful labour, if it be performed by men of learning and discretion: Yet nevertheless in these times give me leave to think the Scholastical manner of writing more convenient, for the Church of God. First for that in long discourses quarrels are very often piked in words by cavilling and unconscionable adversaries, and yield many evasions to Sophistical wranglers, as appeareth by Stapletons' Antidote: 
Stap Antid Stap. Tripl.  and his Triplic: against Doctor Whittakers' Divers Tracts of Possevine a jesuite, printed Ann. Dom. 1●87. at Collen, to the which we may adjoin diverse Pamphlets printed in High Almain in the defence of ubiquity: many of which books and many others entitled with monstrous names (as Calvinus judaïzans: 
Calvinus judaiz us Asinus Avis. Calvino-turcism.  Asinus Avis; Calvino-turcismus) do (in mine opinion) in most places resemble the dish that Prometheus in his banquet entertained jupiter with in derision, covering the bones with skin and sinews, defrauding his guests of the flesh and fat: Of all which books and treatises I say with Saint Austin, 
Aug: conf. lib. 1. ca 15.  Vae tibi flumen moris humani, quis refistet tibi? quamdiu non siccaberis? quousque volves Evae filios in mare magnum & formidolo sum, quod vix transeunt, qui ligna transcendunt? that is, Woe be to thee thou wicked wont or common custom of mankind, who shall cross the tide with thee? how long shall the floating of thy waters not be drained? how long wilt thou role the sons of Eve to that great and troublesome sea, which they that pass them by ship can hardly escape: 
Psal. 4.  and with the holy Prophet David in the 4. Psal. o filii hominum etc. O sons of men, how long will ye turn my glory into shame? loving vanity, & seeking lies.  
The second reason why I think it most convenient, wherefore the most part of controversies should be handled scholastically, is, for that long writing oftentimes bringeth a great disadvantage to the Authors, & Readers, and serveth much the turn of the cavilling gainsayers. To the Author, for that long discourses oftentimes enforce him to reiterate & inculcat the same thing, and make him seem tedious to the Readers: To the Readers, long discourse breedeth inconvenience. For the length of the speech, & the overmuch heaping of things consequently one upon an others neck, causeth a forgetfulness of that which hath been said before: the memory and understanding of man being not infinite, but faculties finite infused by God to the reasonable soul of man, and ordained to conceive knowledge & learning non per intuitum, sed per discur sum, not by the first insight, but by much discoursing and debating on all sides, as the Schoolmen speak. 
The School men's distinction of Intuitus and Discursus.  The gainsayers only get advantage thereby. For at their pleasures, Here they make an assay, There they leave,, Here they assault, There they relinquish, Here they wrist, There they deprave Here they inverte, There they perverte words inveigling them upon each small quiddity to turn themselves like changeable Proteus into all shapes: 
Homer. Odyss. 4. Plyny. de nura Saep.  and in the end encourage them to play the parts of the fish Sapiae which (as Pliny saith) is accustomed to darken the water, where he is fished for, with an effusion as black as ink, attempting thereby to escape the hands of the skilful fisherman, angle he never so skilfully, and sufficiently. I am enforced in this vehemency to utter my mind, for that many in these days, I find in writing rather to seek glory of men then of God, and to dwell rather upon words than 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 (dear sons and loving fellow-souldiours in Christ) let not this my censure be a discouragement unto any one (that approveth this order of dealing with the Adversary) from his good labours, since no question, (if any incline this way) this kind of writing is a gift given him from above. Assuring him that my words herein are no causes of discouragement unto him, or any others that shall labour in this course; but I wish in the Lord that these admonitions may serve as caveats, and watchwordes, and wardwordes (as some of late have written) to all such as prefer this kind before any other, and take this the fittest field for them to bestow their manuring of: and the best ground to till; & the ground, which will yield greatest blessing to their labours. For their circumspectness herein will do great good both to the matter, and method. This advertisement I thought good here to insert, as appertinent to the purpose, for that this kind of writing unless it be managed in such sort, as I have specified before, breedeth most inconvenience to the Author, troubleth most the Reader, and lest disadvantageth the adversary. But whether long discourse, or scholastical method best serve your studies, and be most fit for controversy writers, I will not here further discuss, but refer each man in the Lord to his own inclination, neither am I to prescribe to any one what course to take, only I speak therein mine opinion, as one that by God's mercy have long travailed in these exercises: and as one that hath obtained mercy of the Lord to be faithful. 
1. Cor. 7.  Asserteining that these 2. 
Plutarch. Virgil. Math. 25.  ways are not like the Bivium of Hercules, neither the letter of Pythagoras, nor the right hand, nor the left in the day of judgement. But, if they be well handled, like the 2. 
Apoc. 11. Nazian. Tetrast. 1.  olive branches and two candlesticks which will stand before the God of the Earth: And like those 2. goodly pearls of life whereof Nazianzene speaketh in his Tetrastikes, of which whosoever shall embrace either, he shall not lose his labour. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, both of them are fit & lovely.  
But here I find 2. sorts of people misliking my present exhortation. First some will deem that by this discourse I mean to reduce again into the Church the old Dunsery of the Schoolmen, long ago condemned in the world, & by special verdict exiled out of the Church, reputed by all grave and learned divines rather a trade of blind Sophistry, than a right course of sound divinity; To these that object unto me in this eager bitterness, I answer on this manner. If they mean the matters that the Schoolmen debate in their dark and cloudy affected obscurity, & profane mixture of Philosophy with divinity, let them assure themselves, this course I condemn as well as they, and repute such schools in many places worthy to be stricken with that thunderbolte of the Prophets: 
Esaiae. 1. jer. 2.  How is the faithful city become an harlot? Thy silver is become dross, thy wine is mixed with water, My people hath forsaken me the fountain of living waters, & dig them pits even, broken pits that can hold no water: What hast thou to do in the way of Egypt to drink up the water of Nilus? or what makest thou in the way of Assur to drink the water of the river? And that all that follow these courses in that form with them, are no better than those impure Philistines that filled the wells with earth, 
Gen. 28.  that Abraham the holy Patriarch had digged. If otherwise, I say, that no man of learning and judgement can justly condemn the scholastical method, Their manner of brief distinguishing, Their short objecting Their art of summary and material answering, Their practice of short & substantial concluding. Neither is this mine opinion alone herein but also the judgement of Anthony Sadeele a man for knowledge of Divinity above all exceptions of any gainesayer, 
Antonius Sadeele de vera methodo Theologicè simul ac Scholasticè disputandi.  unto whose censure I do appeal herein, to whose opinion I do subscribe, & to whose tract of this Argument I refer the Readers. Assuring all learned Scholars, that if the dross & tin of Schoole-divinity be purged and burned away by the true fire of God's word, that the method of School-learning is not lightly to be rejected, neither utterly to be condemned.  
The second sort of people that will take offence at this treatise are many such as make supposal, that this persuasion of mine, if it should take effect, would greatly hinder the unspeakable benefit which godly preaching worketh in the Church amongst Christian people. To this I answer. God forbidden that this exhortation or any other by me uttered should be any impediment, or any ways a motion to hinder the gift of soule-saving preaching, 
1. Thes. c. 5  concerning which the Apostle hath written to the Thessalonians in this manner. Quench not the Spirit, despise not prophesying: which, because it doth contain these three benefits, namely, edification, exhortation, and cosnolation, the same Apostle preferreth before the miraculous gifts of tongues, which was the admirable treasure given to the Church after our Saviour Christ his ascension to be employed to the gathering together of the Saints, and for the edification of Christ's body. Yet I beseech them that are of this mind faithfully & judicially to examine how I shall refel by God's grace this conjectural supposal, and misconceived imagination. True it is I must confess that the gift of preaching, in our church, and in all the Churches under the cope of heaven, is a sacred and a most beneficial gift, if it be sincerely ministered: that the true use of it is far to be preferred before the use of tongues, and many other gifts in the Church: that it was the sum of that commission, which our Saviour gave 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 commanded to deliver to faithful men, which should be able also to teach others: Yet this nothing impeacheth the true understanding of the former project, as by the grace of God it shall appear by this sequel.  
There may be numbered in this Realm at these times near 5000. Preachers, Catechists, Exhorters, God be praised, who increase the number of them. The main stream and tide of Students in Divinity is carried wholly this way, not without some secret influence of God's spirit, I doubt not: In the Universities the greatest number of scholars desire to have their names in the register of the sons of the Prophets: Now of these 5000. if there were but 50. able men dedicated to this work, men qualified in gifts, men which like Hur & Aaron would hold up Moses hands, 
Exod. 17.  whilst joshua and Israel discomfit Amalecke: I dare boldly speak, that the studies of these 50. faith fully employed, (so that they would not imitate the children of Ephraim, who as it is said in the Psalm being armed and shooting with the bow, turned themselves back in the day of battle: 
Psal. 78. ) would rather help preaching, then hinder it, increase it; then diminish it; multiply it, rather, then subtract any thing from it. The master that stirreth at the helm, & the pilots that by their cards & sea-marks discover the danger of shelves, sands; and rocks, hinder nothing either the sailors, or mariners: The scouts and tower-watchmen save both Captain and soldier from many a danger. The kay-keepers of the little houses, the coverwel-heads, and spring-cleansers, (so that they keep them free from poison & corruption) are the causes why the streams of water that issue from the fountains, run more purely; and why the rams & sheep of God's pasture may drink of the living waters more delightsomely and safely. So in mine opinion if this or any other course of this quality be in these days put in practice in the church by them that are the great overseers thereof: prophesying or preaching, Prophets and preachers will be more multiplied, the Adversary better answered, the glory of God more advanced. 
Eight and thirty thousand 1 Chr 13. v 3. 1. Chr. 8 3 2. San●. 7. 1 King●●. ●4 ●5. Cautie 3. v. 7 8.  Lastly to answer all in one word there were in Israel in the reign of David numbered above 30000. Levits, people ecclesiastical, Priests, musicians, singers: and in the time of Solomon his son, I think that they were augmented, since King David's time was a time of blood, but salomon's reign flourished with peace: Yet the guarding of the bed of Solomon, figuring the Ark the testimony, (as it is expounded by the Chaldee Thargum & Lyra his commentaries) & by consequent thereof a type of the church in the new Testament by threescore armed men of the valiant of Israel, 
Called targum. Lira come  men expert in war, of which every one had his sword upon his thigh, for the fear of the night. Was no impediment to the Priests, Levits, musicans, singers, & to thousands of such as served in the ministry of the Tabernacle, & taught God's law to the people either in the Temple at jerusalem, or in the several Synagogues in the land of Israel. This serving to conclude, I boldly may aver, as one that of the Lord hath obtained mercy, that 50. armed in the studies of Divinity, furnished with skill of tongues, laboriously exercised in the scriptures, studiously conversant in the fathers, well acquainted with the history of times, practised in ready writing, will be no more hindrance of the thousands of preachers of this land, following such a course, as I have mentioned, than the 60. armed men, that guarded & warded the bed of Solomon for the terrors of the night were a scandal, or a cloud either to make Israel to fall, or to eclipse the light of the blessed countenance, of the Lord of hosts, that shined more bright than the light of the sun, upon the congregations of Israel. 
Eccle. 2.  God grant that my words may be goads unto all the godly and good subjects of this Realm, for his sons sake, to whom with the Holy Ghost be all honour, glory, and praise, world without end, Amen.  
T. H.   

REVERENDO IN CHRISTO PAtri RICHARDO BANCROFTO, Episcopo Londinensi.  
Jacobus Hussaeus Artium Magister, & Academiae nostra a libe●lis, (reverend 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, quam 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 Londinum adventare, ne desim officio, quod tua incredibilis erga me benevolentia mihi imposuerit. Et licet plus oneris in me susceperim concessione hac, quàm ferre me posse intelligo; & hoc concionis genus adeò sacrum, adeò solemn, 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, valida ad perfringendos impiorum con●tus propter gravitatem, magis apta ad Demonstrati●um 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 ut labor meus in hoc dicendi genere tua satisfaciat expectationi, serviat adificationi Ecclesia, Dei Opt. Max. gloriae. Etiam atque etiam vale. Oxoniae, è Collegio Exon. Calend. Octob. 1599  
Dignitati tuae in Christo devinctissimus THOMAS HOLLAND sacrae Theogiae Professor Regius.   

FAULTS ESCAPED, AND certain observations.  
B: 1: a: Two Benefactors to Oxford left out viz: HUMPH. Duke of Gloucester and R. LICHFIELD archdeacon of Middlesex. B 3. a hammered, 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 etc. D 4 a. came prove him, to prove him ibid. in heart, in her heart E 1: b. as, where E 3 b. not further, not intending further, b in that sort that, in that sort as the etc. O. 2. a. where the day of the Coronation is laid down the 17. of November vid e 43. year, 41. l. 2. b. the 17. of September, the. 7 L. 2 b Ismolaus, johannes Molanus. L. 4 a. After this thing for after loathing. M. 1 a. The Collyridians: this word is used by Epiphanius in all the Greek copies that I have seen, the greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it signifieth Panis Subcinericius a cake; baked under the ashes of this look 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 known in the world this day among the Heathen.  
Other faults escaped by overmuch 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 Queen of the South shall rise in judgement with this generation, and shall condemn it: for she came from the utmost parts of the earth, to hear the wisdom of Solomon: and behold, a greater than Solomon is here.  
THIS sentence (Right Reverend, Honourable, and in our Lord beloved) which I have now read unto you, is a part of an answer, which our Saviour maketh to the blasphemous pharisees, and incredolous Scribes: blasphemous, because they ascribed the works of the holy Ghost to Beelzebu●, 
Mat. 12.24. Athanas. in euangel. quicunq, dix. joh. 15.24.  the prince of the devils: incredulous, because they would not believe the wo●kes done amongst them by our Saviour: such works as none other man ever did, if they be considered either in number, or in nature: but thirsted ever with an unsatiable appetite to see more and more miracles, not to be edified in holy faith, but to satisfy their curious humour, and unperswasible minds: in some sort resembling the senseless and silly Idiots of this world, whom God in the justice of his judgement, hath deprived of reason in this life. Who oftentimes seek to find the day, after the sun hath displayed his orient beams in the morning; who in the Ocean Sea seek waters; and in the shore, sands: nay, in far worse condition, than these are. For these silly ones err through simplicity, the other through impiety. The one through want of discretion; the other through want of grace. The one would do better, if they had knowledge; the other wilfully will extinguish the eye of knowledge, which shineth in their hearts. The one's sin is begotten through ignorance; the others sin is hatched by peevish curiosity, wilful malice, insolent presumption. Against men of this condition, which like deaf adders, 
Psa. 58.4.5.  as it is Psal. 58.4.5. stop their ears at the voice of the charmer, charm he never so wisely. Against such men, I say, our Saviour thundereth out these threats; against such men, as have eyes to see, and will not see; which have ears to hear, and will not hear: which have made their hearts as fat as brawn, because they will not understand. And, to provoke these people to a zeal, or to show the greatness and greevousnesse of their punishment, and of the judgements 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 judgement with this generations, and condemn it; for they repent at the preaching of Io●as: and behold, a greater than jonas is here: next, our Saviour instanceth in the example of the Queen of the south, saying, The Queen of the south shall rise in judgement with this generation, and shall condemn it: for she came from the utmost parts of the earth to bear the wisdom of Solomon: and behold, a greater than Solomon is here. Other verses set aside, this part shall now only be handled, God willing, as far forth as the spirit of God shall assist me, the time limited to me not prevent me, your patience bear with me, and vouchsafe to hear me.  
In this sentence, wherein our Saviour reproveth the infidelity of the jews, and prophesieth of their judgement 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 do serve for the instruction of the church; and that all things, that are written, are written for our learning: and that one jot, 
Mat. 5.18.  or one title of God's word is not idle. But, that I may more orderly apply myself to the time, and your edification, I will bind myself in this discourse to these parts, which branch themselves naturally out of my text. And because this sentence is a brief recapitulation of an history of the old testament, to the two general parts I purpose, by God's grace, to annex the figure, which thi● history of the old testament shadoweth in the new. The application either shall follow in the conclusion, or, as I shallbe occasioned by the several parts issuing out of the general, be fitted for the time and place, if God permit, Christ assisting me: who, after his ascension into heaven, as Saint Paul hath taught, gave gifts unto men; who gave some to be Apostles, 
Eph. 4.8.11 12 13  and some Prophets, and some Evangelists, and some Pastors, and teachers, for the gathering together of the Saints, for the work of the ministry, and for the edification of the body of Christ, etc. till we all meet together (in the unity of faith and knowledge of the Son of God) unto a perfect man, and unto the measure of the age of the fullness of Christ.  
The two general parts, before specified, contain these two heads, and branch themselves into these two arms; first here is, by our Saviour, an instance given in an honourable person, a prince, which is, as an ancient Poet hath said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The lively image of God. 
Menand.  Secondly there is in this sentence also comprised, by our Saviour, her action, whereunto is annexed a comparison between our Saviour and Solomon. Of each of these in order, by God's assistance.  
The person here, 
Pars 1. Luc. 11.31. 1. King. 10.1. 2 Chron. 9.1.  of whom the examples is inferred is a Queen; of the place termed the Queen of the South, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Queen 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 jonathan 1. King. 10. The Queen of the South, the Queen of Sheba. 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 gifts. Seba was one of the sons of C●sh Gen. 10.7. Sheba was one of the sons 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 be in Greek. Yet Seba and Sheba are two diverse countries. The one in Arabia foelix the other in Aethiopia. The one inhabited by the sons of Cush, and taking name of them: the other of the sons of Abraham, and taking name of them. The one East from jerusalem: the other South from jerusalem. Yet the names have been both confounded (as I gather) by many writers. But more of this to be said, when we come to discourse of the country of this Queen. In the 60. chap. of Isay. 6. we read, 
Isai. 60.6.  All they of Sheba shall come, they shall bring gold and incense, and show forth the praises of the Lord. 
43.3. Bibl. Graec. Romae.  In the 43.3. of the same prophet it is Seba, but in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the other in Greek of the 60. chap. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it be Syene, whence the second climate begins, I am not now to define. In the diversity of reading, it may be good counsel to follow that opinion, which Saint Augustine mentioneth lib. de Civitat. Dei 18. cap 43. 
Aug. de Civit. Dei. lib. 18.43.  that the Greek and Latin translations of the old testament are to be corrected by the Hebrew or the Septuaginte of the old testament. Saint Jerome, in the preface of the Pentateuch, speaketh it plainly, Sic ubi in translatione videar orrare interroga Hebraeos: and evidently upbraideth them, who prefer the Latin copies of the Pentateuch before the Greek, and the Greek before the Hebrew ascribing not so much unto the septuagint as Austen doth. And I, for my part, yield unto Saint Jerome, because, 
Decret. Great part. 1. ●st. 9 cap. 6.  ut 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 magis credēd●̄ est in desputationibus, etc. Augustine is worthiest of credet in disputations, Hierome in histories & translations, 
Gloss.  Gregory in morals. gloss. Saint Augustine's high commendation of the septuagint loco citato in the place before rehearsed, I do om●t, preferring Saint Ieromes opinion before his. Hither unto for the clearing of the text. Her name is not expressed. The Queen of the south, the Queen of Sheba, she is so named by the place and country. The Aethiopian history doth call her Makeda. Cedrene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who was called S●bylla amongst the Grecians. One calleth her Nicaula, 
Hug. Card. 1. Reg. 10.  alleging Herodotus for his author. Post reges dictos Pharaones successisse illis Nicaulan, etc. after the kings which were called Pharaohs succeeded Nicaula entitled the Queen of Egypt and Aethiopia whom josephus supposeth to have been the same which came to Solomon. She is called by josephus Agypt● & Aethiopiae Regina, The Queen of Egypt and Aethiopia. But Herodotus, as he is now, differeth from that, which josephus allegeth: for in these copies it is Nicrotis. The certainty of it in this variety I dare not define: for, Quod D●mmus ta●cuerit, quis, etc. 
Aug. in joh.  That which the Lord hath concealed who is there amongst us that can say it is thus or thus: or if any man dare say i●, whence doth he prove it. 
Herodot. in Euterp.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. The wom●n who then ruled was called N●tocris as also the Queen of Babylon, and she is said to have revenged her brother who was slain by the Egyptians over whom she reigned, so soon as they after his death had established her in the kingdom. 
joseph. Antiqu. ●ib. 8. cap. 2.  Makeda Aethiopum regina (Item Aegypt●) Makeda the Queen of the Aethiopians and Egyptians came to king Solomon from Saba an I'll of the River Nilus afterwards by Cambyses called Meroe But this may suffice, that, by our Saviour, she is named the Queen of the South: & in the old testament, the Queen of Sheba, as for other names, Sybylla, Nicaula, Nitocris, I refer the learned to the authors.  
In that she is called a Queen, I observe this. First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Act. 10.34.  that of a truth. God is no accepter of persons, but in every nation he, that feareth him, and worketh righteousness, is accepted with him. There is no respect of persons with God. There is no difference, before God, neither of jew, nor Grecian; 
Gal. 3.18.  bond, nor free: there is neither male, nor female, for we are all one in Christ jesus. Before God, the●e is no difference, neither Grecian, nor jew: neither circumcision; nor uncircumcision; 
Coll. 3.16.  Barbarian, Scythian▪ bond, free: but Christ is all, and in all things: and, as I may say, noble, unnoble; subject, sovereign; learned, unlearned: servant, master; handmaid, mistress: people, prince: disciple, doctor: scholar, tutor: but in every nation, 
1. Cor. 1.26.  he that feareth him, & worketh righteousness, is accepted with him. For, although Saint Paul hath said, 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. 2.1.3.4  otherwise in the 1. Tim. 2.1.2. he would not that supplications, prayers, intercessions and giving of thanks should be made for all men, for kings and all them, that are in authority. Otherwise, he would not have affirmed in the same chap. verse 4. that God would have all men saved, and come unto the knowledge of the truth. Otherwise he would never have wished, 
Act. 26.29.  that king Agrippa, Portius Festus, and Bernice, and all the rest, that heard him, when he was permitted to speak for himself, were altogether such, as he was, excepting his bonds. Otherwise Saint john would never have termed the Lady, to whom he wrote his second Epistle, 
joh. ep. 2.  the elect Lady, whom with her children he loved in the truth Otherwise Isay would never have said Kings shall be thy ●urcing fathers, 
Isay. 49.23.  and Queens shall be thy nurses. Lastly, this Queen should never have been made an instance, that she should rise in the resurrection of the dead. Unto this consenteth that of Oecumenius, 
Occumen.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This word Many is put, 
Act. 17.  because there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some wise men as Dionysius the Areopagite, and the Proconsul. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This word Many is annexed, to the next branch, 
Act. 13.  for that there were certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mighty and noble which believed. And although they, that be wise in their own conceits, and rely upon their own wisdom, 
Occumen.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are hardly drawn from their own opinion; and they, that are Mighty, and Noble, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of pride, the one for their riches, the other for their nobleness of blood, yet all are nor excluded from God's kingdom. For, 
Paulinus.  if we can look into the catalogue of God's church in this world, and to the vain of justice derived from Adam to Christ, and so in the church militant afterward, we may see through the casement & glass, wherein the children of God consider the state of the church triumphant, though not so many rich as poor, yet some rich: though not so many noble, yet some noble: not many mighty, yet some mighty: not so many kings, as commons, yet many blessed kings and Queens: not so many wise philosophers, and wise of this world, yet many wise men of this world, so that they rely not on their own wisdom, are inheritors of God's kingdom, 
Math. 8.11.  and sitters down with Abraham, Isaac, and jacob in the kingdom of God. And as poor E●●● that mighty prophet was seen glorified in the mount with our Saviour: so was divine Moses, 
Math. 17.  that was learned in all Egyptian wisdom. And as Lazarus, in in this life, full of sores, 
Luc. 16.  was seen in Abraham's bosom after his death in great glory: so, no doubt, David the patriarch, that was so mighty and rich, enjoyed the blessings of the Lord in the land of the living. And, 
Mat. 13.17. Though some learned men have thought the contrary of king Solomon Heb. 11.  as there was place in heaven for Peter & Andrew, james and john, that were fishermen, and left all to follow Christ: so there was place in heaven for rich, glorious, and wise Solomon, 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 kingdom of God for such, as wandered up & down in sheep skins, and goat skins, being destitute, afflicted and tormented, such as the world was not worthy of: but there is place for the great conqueror joshua, honourable Gedeon, valiant Ehua, strong Samson, godly Hezekias, zealous josias, and just jehosaphat, kings of juda. There is not only place for little Benjamin, 
Psal. 108.9.  but also for juda, that was the lawgiver, the princes of Zebulon, and the princes of Nephtalim. There is not only in heaven a place for stars, but for the sun and moon. And although God hath chosen the poor of this world, that they should be rich in faith, and heirs of the kingdom, which he promised to them that love him: yet he hath not rejected the rich, nor altogether secluded them, 
joh. 14.2.  for, In my father's 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, etc. Although the whole life of man upon the earth be a temptation & aswell abundance, as want is wont to be the matter of sin, when either the rich man is puffed up with pride, or the poor man falleth on murmuring, yet there have been in all times, and in our times also as some are good Poor, so some good Rich. Neither is it in vain that the blessed. Apostle Saint Paul counseleth 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 uncertain riches, but in the living God which giveth us all things abundantly to enjoy. That they do good and be rich in good works, ready to distribute and communicate. Laying up in store for themselves a good foundation against the time to come that they may obtain eternal life. And to come to the sex o● women, in the kingdom of God there was not only place for poor Martha, 
Luc. 10.  that ministered unto Christ, and Mary, that had chosen the better part, and the poor widow, that cast two mites into the treasury of the temple, 
Luc. 21.  and the poor widows that ministered things necessary to the faithful pilgrims and Saints of God, 
1. Tim. 5.  but there is place also for Deburah the prophetess, the wife of Lapidoth, that judged Israel, and was a mother in Israel: for Miriam the sister of Moses, who with Moses and Aaron, 
judic. 4. & 5  when the Lord 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 kingdom of heaven for this honourable Queen, the Queen of the South: who came from the utmost parts of the earth, to hear the wisdom of Solomon. I might here mention Constantinus Magnus, Theodosius, joseph of Arimathia, that honourable counsellor noble Theophilus, &, after Constantinus the great, & his mother Helena, Theodosius Magnus and his wife Placilla, Martian the great Emperor, and his wife Pulcheria, in whose government the great counsel of Chalcedon was held, Carolus Magnus, and judeth the wife of Ludovicus Pius, with many Kings and Queens of England, King Henry the seventh, and Elizabeth his wife, Lady Margaret Countess of Richmond, john Kempe Archbishop of Canterbury, Thomas Kempe Bishop of London, Thomas Woolsey Cardinal Archbishop of York, King Henry the eight, King Edward the sixt●, john Bailies king of the Scots, and Dorberguilla his wife, founders of Bailliol College: Water Stapleton, and Edmond Stafford Bishops of Excester, and Sir William Peter, knight, founders of Excester Coll. in Oxford: But the time will not suffer me: I will therefore return to my present text of the Queen of the south, a figure of the coming of the gentiles unto Christ: and one, by the testimony of our Saviour, that shall rise against this generation, and shall condemn it: for she came from the utmost parts of the earth, to hear the wisdom of Solomon; and, behold, a greater than Solomon is here.  
Having discovered sufficiently of the person, & having made use of such doctrine, as fitly herein might answer 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 the other; & as one ring of the ark was engaged within the other, & thereby drew the other: so having expressed the historical sense, the figure of mystical sense draweth me to show what is signified by this great person here mentioned. And this figure or type is mystically understood of the whole text of the old testament, secretly woven in by the spirit of God, as the thread is, which the shuttle carrieth in the silkman's web, by which the parts of the whole are combined together: and although the mystical sense be not manifest to the jews, nor yet revealed unto them, yet for us it is to behold, 
2. Cor. 3.  as in a mirror, the face of the Lord with open face. The figure I mention oft which giveth life and enlighteneth the history, as the arteries give life to the blood in the veins: as the crown of gold imbordered the holy table of Shittim wood, 
Exod. 25.  that was in the tabernacle, and as the bells and pomegranates were upon the skirts of Aaron's garments, the one sounding, the other shadowing the sweet odoriferous holiness of the true high Priest, by the which he was made vocalis, or sounding: for as the waters of Marah were made sweet by the tree, which Moses cast into them at the Lords commandement: 
Exo. 25.25.  so by this figure the holy history of this honourable Queen receiveth life, and is enlightened, garnished, and made shining and sounding. And this is the salt, that seasoneth the old testament, 
job. 6.  without which oftentimes there is no more taste in the story of it, then in the white of an egg. 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 divers ancient fathers of the church do sufficiently observe. Isidore saith, 
Isidore.  Haec regina venturā●cclesiam de gentibus desiderantem Christum figurabat, etc. This Queen represented the Church which should come of the Gentiles desiring Christ, which accompanied with divers sorts of men, 
Eucher. de de regn. l. 3.  and forgetting both her own people, and her father's house should run unto Christ. To this is correspondent that of Eucherit●s: Sien● haec regina venit à sinibus terra, etc. As this Queen came from the ends of the ends of the earth, to wit 
* Or Aethiopia.  India, as some say, to hear the wisdom of Solomon: so the Church many ages after came to her redeemer and teacher, that after the foolishness of her error she might at length perceive the doctrine of the truth. This is that Queen of whom it is said unto the Lord, On thy right hand standeth the Queen in a vesture of gold wrought about with divers colours, that is to say, adorned on all sides with divers precious and comely virtues. For this is the mother of all that believe, which regenerateth such unto salvation, as were borne unto death, by whom 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, etc. Under the figure 〈◊〉 to this Queen the Church of the Gentiles came from the ends of the earth, saying aside all earthly desires and vices to hear the wisdom of Solomon, that is to say of our peace maker our Lord Christ jesus who in his flesh loosed the bands of enmity betwixt God and man. She came, after her old profane superstitions, to hear of enlightening of the faith, of the judgement to come, of the immortality of the soul, and of the hope and glory of the resurrection. She came into Jerusalem therefore with a great company, not with the one only nation of the Hebrews, of which the Synagogue did before consist, but with all kinds of men, and divers nations throughout the whole world. We must also think, as Saint Augustine very well observeth. 
Aug. contra Manich. li. 22. cap. 24.  Qua in re hoc pr●mùm d●co, etc. In which matter first this I say, that not only the tongue of those men, but the life also was prophetical, and that that whole kingdom of the Hebrew nation was some great Prophet, because they were the figure of some great prophet. Wherefore concerning them whose hearts were instructed in the wisdom 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 prophecy of Christ and the church to come, is to be examined in those things which by God's secret working were done either in them or by them. 
1. Cor. 10.  Namely this I do gather of him, that not only their tongues, but also their lives were prophetical: so that the history of the old testament is but as the shell of the nut to the kernel, the vail to the face of Moses, the curtain to the ark, the vain to the silver, the letter to the spirit, as the comb to the honey, the ring of gold to the precious stone enclosed in the base. Of this we may see more in Saint Augustine in his seventeenth book de Civitate Dei, his first and third chapters.  
The person and figure sufficiently described, and the use of the doctrine accordingly handled, the next thing, that offereth itself to my discourse, is the action of this worthy woman here mentioned. Her action may be the better scanned, if we will 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: adjoining here unto, 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 refer you oftentimes: 
1. King. 10. 2. Chro. 9  because that those things, which are briefly laid down here, are amply discoursed of in those former histories. Here they are brought in by the way of example, there they are laid down fully in story. By this also you shall find, that the old testament is not contrary to the new; but that the same spirit was author of them both. 
Aug. contra Manich. August. de doct. Christian. lib. 3. cap. 30.  Lastly that, although there are sundry second helps 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. valent 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 far surmounteth all other kinds 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 be expounded by that holy spirit, by which they were indited: 
2. Pet. 1.  as metal will be only mollified by fire, the adamant hammered only by tools of his own nature, or, as some say, sanguine hircino, with goats blood, Iron will only be drawn by the load stone. And because I may strictly follow the line of my discourse I will first, by the grace of God, speak of such actions, as are mentioned of her in this life performed, and so by sequel of the rest. Things, that are spoken of her in this life, are these two: first, her coming to Jerusalem: secondly, what her actions were at Jerusalem, when she came to Solomon.  
And lest I should counfound both you, and myself, in the multiplicity of these general heads, I purpose first to answer an objection, which might otherwise through occurrence hinder me in this particular discourse. Wherein nominately these three branches are incident to be delivered, what moved this noble Queen to come to Jerusalem: what pains she took in her coming, or journey: lastly, with what train she came, and how honourably she was accompanied, and attended upon in her journey to Jerusalem. The objections, by God's assistance, in few words shall be dissolved. Whereas it may be thought an unmeet 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 unto, & honoured with all, namely, that a person of her sex and estimation should undertake to perform a journey of so great travail (a matter of so great moment, as is specificied here,) that a woman, and a woman Queen should leave her father's house, her native soil, and country, & should relinquish her friends and leave them so many miles behind her, to visit a king unknown unto her, in a foreign land, leaving her court and kingdom, as a ship without a master, a flock without a shepherd an heard without an heard man, an house without a guide; a quiver without a chanter, a chariot without one to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or coachman, to govern it: or an horse without a b●●sith the Apostles rule is, 
1. Tim. 5.  that the woman's office is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to govern their houses, to give none occasion to the adversary to speak evil; moreover, that they should not go about from house to house, much less from kingdom to kingdom; that they should not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, prattlers, nor busy boa●es, unto which that sex is oftentimes too prone & in as much as, by another rule of the same Apostle, it is an injunction unto women, that, 
Plutarch. precept. conjugal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  if they will learn any thing, they should ask their husbands at home; And since, by Antiquity, Venus, shadowing the office of the matron at home, is painted sitting upon a tortoise or snail, thereby signifying, that the chaste matrons residence at home was her honour: and since Euripides hath observed, that 

Euripid. in Heraclid.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  silence, modesty and residence at home are honourable jewels in women: and since in policy that the absence of the prince might move mutinies, seditions and rebellions at home in her kingdom: all these objections I refel in this manner, by manifold answers. I confess, it is an absurd thing in most men's opinions, for a shepherd to leave his flock, an herdman his cattle, the master or Pilot his ship, the chariotman his chariot, the rider his horse, the king his kingdom, the wi●e her husband. Will not the silly sheep then be a pray to the jaws of the Wolf, the heard to the Lion and bears of the forest, destitute of the herdman? 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 weal left in a miserable plight, and the kingdom without a king, the husband left comfortless, forsaken of his wife for so long a time. And this we may see by the lamentable example of king Richard the second, who lost his kingdom, and, in the end, his life, by the over-unconsiderate wars attempted in his own person into Ireland: for, by his departure, his enemies getting head at home, 
Engl. Chr.  at his return by arms dispossessed him of his regal crown and dignity. Yet these general rules do not always overthrow every particular● neither any such particular, as this is, that is guided by his wisdom, by whom princes reign, & by whom the actions of the people are ruled, moderated and bridled.  
First, where it is objected, 
Chaweer, He that suffereth his wife to go to each hallows. Annal. Ecc. lib. 1. Ann. Christ. 9 joh. Nicole.  that it is unseemly for a woman to travel any long way without her husband: and a thing justly reproved, justly misliked of our fathers, as namely the gadding abroad in pilgrimage, heretofore rebuked even by our learned satyricals of our own nation: and what evil in these days hath come by such, that follow the Idol of abomination, which the Italians run a whoring after at Mercade A●cona, which Caesar Baronius would miraculously authorize: and a Papist writing secretly in England, in a book unperfectly printed, termed the journey of this Queen to jerusalem, 
In a book secretly printed near Henly upon Thames.  to be a pilgrimage: and although, I say, such pilgrimages may be full of scandals, suspicion, and impiety, and hath been proved little better than the whoring after the calves in Dan and bethel, condemned by the prophet, yet nevertheless the credit, authority and necessity of the journey of this Queen was nothing impeached or impaired by it, as I will make manifest (God willing) by these reasons, that follow. First, I might answer by Herodotus, 
Apud Acthiopas & Aegyptios.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. With these the women use merchandise buying & selling, and the men sit at home and spin. Secondly, where it may be objected, that this woman had an husband and children, I rather am persuaded the contrary; and namely mine opinion is, that she was a virgin, because this woman had formam synagogae, as I proved before in the figure: 
Psal. 45.  because Pharaohs daughter and the spouse in the Canticles were virgins, and the virgins, that be her fellows, shall bear her company: 
Cant. 8.8.  whereunto accordeth that Cantic. 8.8. we have a little sister, and she hath no breasts: what shall we do for our sister, when she shall be spoken for? where it is objected, that it is not likely, that a woman was then sole governor, I answer, 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 government did endure: and this may also be confirmed out of Strabo, 
Strab. lib. 10. 17.  that lived a little after Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Some of these were the Generals of the Queen Candaces which in our time reigned over the Aethiopians, a utrago, 
Here is confuted the want of learning in them, that have denied it to be lawful for women to govern: & in print divulgated it. Act. 8.  but blind of one eye. But the chiefest foundation of this argument is to be taken out of the eight of the Acts of the Apostles ver. 27. where it is expressed, that Philip was sent to baptize, and catechize a certain Eunuch Chamberlain to the Queen Candaces. Where the danger is objected, that her kingdom might incur; and how unseemly a thing it is for a woman to travail, I answer these objections all in one. First, that this action was heroical, and extraordinary: and proportionable to those actions of the patriarchs, and holy Prophets: wherein we may more fitly admire the wisdom of God in the working of it in her, then censure it. And they, that judge of it otherwise, may well be compared to young scholars, as Saint Augustine saith, 
Lib. 22. cap. 25.  contra faust. Manich. that suppose great Latinists miss their congruity, when they say, Part in frusta secant, Some of them divide it piece-meal, and are like them, that go about to judge of Esaias going barefoot, Ieremies hiding his girdle in the river Perath, Hoseas marriage with Bat diblaij●, 
jerom. praefat. in Hoseam. job. 8.  our Saviour's going to the figtree to seek fruit near to jerusalem, our Saviour stowping down, & writing with his finger on the ground. The censure of which actions as far forth exceed the reach of our capacities, unless we be enlightened from above, & daily exercised in holy meditations, as the earth is from the heavens: as the plain is from the depth, as flesh and blood is from God's kingdom. To the danger or peril of the loss of her kingdom, I answer, seeing it was the Lords doing, to stir her up to take this journey, her country could not be rebellious: for God (no question) them dwelled in the midst of her people by his mighty power, that God, that accompanied her in her journey to jerusalem, & was also glorified by Solomon in ●erusalem, & spoke there out of the Mercy seat. Now, where God is in the midst of a people, 
Psal. 46.5.  how shall that nation be moved? God shall help such a prince early. This our God will make the wars to cease, there he will break the bow, cut the spear, and burn the chariots: he will still the rages of such seas, assuage all fury in such people: and such seas than shall have sands from God to stop their overflowing: all such people shall then have rails to keep them in: & all such surge● shall have shore rocks to bind them in, or to break them. Besides, how could this woman fear any tumult or rebellion at home, or amongst her own people, when as the text saith, she came to jerusalem beshem-Iehovah, which thing also Rabbi Kimry hath observed. And in that her action was a figure of the church of the Gentiles, as I have before observed out of Isidore, Eucherius, & Angelomus; and since we find that, which Gregory hath expressed 1. Moral. 
Greg. ●●. 〈◊〉.   ad ostendendam innocentiam venit Abel; etc. As Abel came to be a pattern of innocency; Enoch of integrity, No of a long-patient perseverance both of good hope, and well-doing, Abraham of obedience, Isaac of chastity of of marriage: jacob of tolerancie in labour, joseph of repaying evil with good; Moses of mildness, joshua of constancy in adversity; job of patience in affliction: and all these were as morning stars 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 jericho, Ruth of Moab, Pharaohs daughter espoused to Solomon, in the little sister, which then had no breasts Cant. 8.8. and now in this honourable princess the Queen of the south here specified, commended, & far preferred in God's kingdom, and received thereinto, when incredulous Scribes, Epicureall Sadduces, blasphemous pharisees shall be cast into utter darkness, where is weeping and gnashing of teeth.  
The objection being dissolved, the internal cause, that moved this Queen to undertake this journey, is next to be handled. But what moved this noble Queen to come to jerusalem? 
Wisd. 7.  The first thing that moved her, questionless was the secret working of the holy Ghost, that finger of God, that spirit of understanding, which is holy, subtle, movable, clear, undefiled, pure, intellectual; who, as the wind, 
joh. 18.  bloweth whither it listeth, whose sound none hearing knoweth either from whence it cometh, or whither it goeth, 
Sap. 1.  who being one can do all things, and remaining in itself reneweth all things, 
Pro. 21.  who entereth into holy souls, & maketh them friends of God, & Prophets: this holy spirit, moved the heart of this mighty Queen, in whose power the hearts of princes are, who turneth them, as the rivers of waters, whither soever it pleaseth him. If it be therefore not laborious for the influence of the heavens not only to heat the inferior bodies, that lie in the superficial part of the earth, & air; but also to work by a secret virtue in such metals, as are hidden in the bowels of the earth, and are unsensible in themselves, according to that of Saint Ambrose office 1.14. 
Ambrose offic. 1.14.  Quid autem tam stoliaum, quam putare, etc. But what is so foolish as to think that any thing as hidden from God, whereas the sun who ministereth us light, pierceth into hidden corners, and the force of his heat entereth into the very foundations of our houses, & secret closerts? & who can deny but that by the temperate heat of the spring the inward bowels of the earth are warmed, which before were fast congealed with winter frosts? Trees also have a sense of the force of heat & cold, in so much that their very roots are either killed with cold, or revived with the cherishing heat of the Sun. The earth also displayeth her variety of fruit, as soon as the air waxeth moderate. If then the beams of the Sun be able to disperse their light over the whole earth, and can neither be hindered by iron bars, nor close wickets from making entrance into our closest rooms: and shall not the intelligible brightness of God diffuse itself into the inmost cogitations of men, and dive into those hearts which itself hath created? 
1. Cor. 2.  Was it not easy then for God's holy spirit, which searcheth all things, yea the deep things of God, which searcheth the corners of man's heart, sealeth our election, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earnest of our inheritance, 
Eph. 1. Rom. 8.  which crieth abba father in our hearts, and beareth witness unto us, that we are Gods children: which maketh request for us with sighs, that cannot be expressed; by whom all things were fashioned; 
Heb. 4.  unto whose eyes all things are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Naked, and laid open, whose operation is mighty & lively, & sharper than any two edged sword, & entereth through even to the dividing asunder of the soul and the spirit, and of the joints and of the marrow, & is a discerner of the thoughts & intents of the heart: unto whose sight there is no creature, which is not manifest: was it not easy I say, them for that holy spirit, which is infinite in power, incomprehensible in majesty, and, because he is God, is as the Schoolmen say, ubique praesens, 
Lomb. S●nt. 1. D●si. 37.  per essentiam, praesentiam, & pot●ntiam, Every where subsistent by his essence, presence, and power to move the heart of this holy Queen to come to jerusalem, to draw her heart after Solomon, as rivers follow the spring tides, as the orb draweth the planet, as primum mobile, The first sphere which is moved draweth the inferior spheres against their own course, as Elias his mantle cast on Elisha made him run after him; 
1. King. 19.10.  in as much as by this holy spirit all things are created and moved. Hercules Gallus and all other orators draw by the ears, but this holy Queen was drawn by the heart in that manner of drawing, 
Cant. 1.3.  that the spouse in the Canticles is drawn after him, whom her soul loveth, in those lines of love, that our Saviour speaketh of in the sixth of john, Nemo venit ad me, 
joh. 6.  nisi pater meus traxerit illum. Trahimur à Deo vel revelatione, etc. No man cometh unto me unless my father draw him. We are drawn of God either by revelation, according unto that, 
Mat. 16.17. joh. 5.36. jerem. 31.3. Apoc. 3.19. Hose. 11.4. Psal. 93.6. Pro. 7.21.  Blessed art thou Simon the son of jonas, for flesh and blood hath not revealed it unto thee, but my father which is in heaven: Or by some miraculous operation, as, The works which the father hath given me to finish do bear witness of me: Or by love, as, I have loved thee with an everlasting love, therefore with mercy I have drawn thee: Or by scourges and chastisements, at, As many as I love, I rebuke and chasten: and I lead them with cords of a man, even with bands of love: Or by benefits, as, I will sing of the Lord because he hath dealt so lovingly with me: Or by promises, as, with her flattering lips she enticed him. These means of drawing do not violence the will unwilling to come unto Christ, but do persuade it. By which of these ways this honourable Queen was drawn, I cannot now stand upon; only I suppose it to have been occulta revelatione, & miraculosa operatione, By hidden revelation, and miraculous operation: as many holy vessels are drawn unto him like as all the faithful are drawn to be justified, sanct●fied, and saved, according to that of Bernard De lib. arbit. Trahis voluntarios, non servat invitos, etc. He draweth such as are willing, and saveth none against their wills: he draweth, as Paul was drawn unto Damascus: he draweth spiritually, as the spouse in the Canticles, who desired it greatly when she said, Draw me, we will run after thee because of the sweet savour of thy good ointments. 
Cant. 1.3.  This secret working of God's spirit made this honourable parsonage run after the odour of the sweet ointment, that was in Solomon, by whom our Saviour Christ was prefigured. 
Ambrose.  Besides then, as Saint Ambrose saith, religion was amongst the Israelites as a sweet ointment in a vessel enclosed, whose sweet and fragrant smell though it were diffused through many nations: yet the matter and marrow of faith was there principally contained. Whose favour issuing then fotth by most sweet fragrant fumes drew many out of the whole earth to see Solomon. Yet nevertheless, as Augustine saith of the sour rivers of Paradise, that watered other countries, were only fructifying, and causing fruit to grow in Paradise: so the name and current of salomon's virtues were sounded in other nations; but the substance of religion, and the person of him, that Solomon prefigured, was only then according to ordinary dispensation, and long after, soule-saving among the jews in Israel.  

The external cause, that moved this great parsonage to travail so far to see king Solomon.  
The external cause, which by her attractive virtue drew this honourable prince after Solomon, to see him, and to confer with him, was the report of the great graces & gifts of God, which shined gloriously in Solomon. For when rare and excellent virtues manifest their beauty in any subject immediately the trumpet of fame, which is, as Hesiod saith, 
Hesiod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. 759.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Very light, and easy to be lifted up, soundeth out their glory: which glory being, as the orator saith, consentiens laus bonorum, & incorrupta vox iudicantium de excellenti virtute, The conspiring praise of good men, & the sincere approof of such as are able to judge of the excellency of virtue, ravisheth the minds of most well affected persons to the admirable view & sight of such things, as are extraordinarily spoken of, and commended. And although every virtue be amiable, and each drop of God's 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 gifts draw men into admiration of them: & make men rest unsatisfied, till they see, or enjoy them in whom they shine, &, by an attractive quality, draw the world after them, like as the loadstone draweth the needle, and the North star draweth the loadstone: nay, as I may speak more to purpose, and more significantly, l●ke as the Orient sun, which, as Ambrose saith, is oculus mundi, ●ucundi as, etc. The eye of the world, the pleasure of the day, the beauty of heaven, the excellency of creatures, and the grace of nature, when he discovereth his golden beams in the morning, converteth the eyes of the whole world to behold his beauty, and to enjoy the comfort of his heat: So the virtues, that shined then in Solomon issuing from God's goodness; from whom, as the waters issue out of the bottomless pit, as the rivers and floods out of the Ocean sea, according to that of S●lomon, all the rivers go into the sea, ut hence they return. Eccles. 1.7. 
Eccles. 1.7.  which Homer also did see, though as it were through a crevice in a wall, speaking of the Ocean, 
Hom. Ilia.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. From whence flowed all rivers, and the whole Sea; these virtues, I say, discovering themselves in Solomon drew some of all people and nations to behold him, and to hear his wisdom 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 superficial parts of things colours, the triumph the conqueror, the sweet smell the oil, 
Eurip. Hec.  the voice the Echo, which is the daughter of the hills and woods (as Euripides termed her) the smoke the fire, May flowers Aprill showers, the morning the day star: so the minds of the most part of men are stirred up to follow rare and excellent virtues intellectual or moral, when their beams do begin to glister in the world, and to reveal themselves by manifestation to God's glory, as these did in Solomon, of whom this is written, and in sacred writ recorded. Whereby it is gathered that the fame & report of salomon's wisdom, drew her to come and see Solomon at jerusalem. Solomon having obtained, by God's gift, a wise & understanding heart, grew famous through all nations, and kingdoms: for God gave Solomon wisdom and much understandnig, and a large heart, even as the sand, that is on the sea shore 1. King. 4.25. 
1. King. 4.25.  and Salomons wisdom excelled all the wisdom of the children of the East, and all the wisdom of Egypt: for he was wiser than any man, yea then were Ethan the Ezrahite, than Heman, than Chalcol, then Darda, the sons of Mahol; and he was famous through all nations round about. And Solomon spoke three thousand proverbs, and his songs were a thousand, and five. And he spoke of trees from the cedar tree, which is in lebanon, even unto the hyslop, that springeth out of the wall. He spoke also of beasts, and of fowls, and of creeping things, and of fishes. And there came of all people to hear the wisdom of Solomon from all kings of the earth, which had heard of his wisdom. These things are repeated again in the 10. chap. of the same book. 
1. King. 10,  So king Solomon exceeded all the kings of the earth both in riches and wisdom. And all the world sought to see Solomon, to hear his wisdom, which God had put in his heart. And they brought every man his present, vessels of silver, and vessels of gold, and raiment, and armour, & sweet odours, horses, & mules from year to year. 
Sap. 7.  To this consenteth that, which is in the 7. of wisdom. God gave Solomon true understanding of things that are, so that he knew the world was made, and the powers of the elements: the beginning, and the end, and the mids of the times, how the times alter, and the change of the seasons, the course of the year, and the situation of the stars, the name of living things, and the furiousness of beasts, the power of the winds, and the imaginations of men, the diversity of plants, and the virtue of roots, and all things both secret & known did he know: for wisdom the worker of all things taught him. And hereunto consenteth that of Sirachs son, 
Eccle. 47.  chap. 47. How wise was Solomon in his youth. He was sided with understanding as a flood. His mind covered the whole earth, filled it with grave and dark sentences. His name went about in the Isles, and for his peace he was believed. And this wisdom of Solomon, which was given him by God, was either universalis quaedam sapientia, A certain universal wisdom. For his heart was large by his wisdom, which was as the sand of the sea in number: his heart was filled with understanding as a flood: he excelled all men in wisdom. Or else this wisdom was particularis, Particular. In natural causes, which consisted in knowing of birds, beasts, herbs, elements, fishes, trees, influences astronomical, situation of stars, of proverbs and dark sentences: of music: of Divinity, which appeareth by his prayer in the dedication of the temple, & by the resolution of the Queen's questions, which she proposed unto him: There were the lines and cords of admiration, which drew people out of all nations to be desirous to see Solomon, as now what a concourse would be to see such a man, as should excel 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 virtues were the cords, I say that drew the whole world after Solomon, and made all the world desirous to see Solomon. This was that attractive quality, that drew such a concourse of people out of all the earth to see Solomon: this was the loadstone, that drew the heart of this honourable Queen of the south, as it were a needle, and incensed her with an holy zeal to come to see, and to confer with king Solomon. Yet all this odome of Solomon was nothing in comparison of the wisdom of Christ, in whom the fullness of the Godhead Coloss. 2. 
Conll. 2.9.  dwelled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bodily and upon whom rested those manifold gifts of the holy Ghost, spoken of, 
Isa. 11.2.  Esay 11.2, the spirit of wisdom and understanding: the spirit of counsel and strength: the spirit of knowledge & of the fear of the Lord; whom Solomon in figure represented, and of whom this Queen by Solomon sought to be instructed. Hear I should enter into the figure between Christ and Solomon; but because the time passeth away speedily, I will summarily conclude. Solomon an earthly king; Christ our Saviour a king of heaven, rex regum, & Dominus domina●trum, king of kings, and Lord of Lords: Solomon drew some of all nations to hear him: Christ our Saviour drew all nations after him to hear him; and to believe in him. Solomon reigned in jerusalem, & in the land of Israel; Christ our Saviour his dominion is unto the uttermost ends of the earth: salomon's reign was but for forty years; Christ's reign for ever. Solomon a man; Christ God and man, Salomons wisdom definite; Christ's wisdom infinite. Solomon had plenty of silver in jerusalem, almuggim trees etc. gold and precious stones; Christ gave joy of souls, peace of conscience, comfort of the spirit, and life everlasting, by pouring out his spirit upon all flesh. We read not that Solomon spoke with many tongues, but Christ, sending down the holy Ghost, gave cloven and fiery tongues, and made young men to see visions, old men to dream dreams, and maidens to prophecy. Briefly, 
joel. 2. Act. 2.  salomon's benefits were specially earthly; or, if they were spiritual, they were infused by revelation: but upon our Saviour Esay 11.2. there resided the spirit of wisdom, of counsel, 
Isa. 11.2.  etc. Christ was anointed with the oil of gladness and joy above his fellows: and, as Saint john saith, cap. 1.14. We saw the glory of him, 
joh. 1.14.  as the glory of the only begotten son of God, full of grace, and truth. And, of his fullness have we all received grace for grace. Lastly, Solomon was but a shadow or figure: Christ the substance figured. So of this comparison, let this suffice. The next thing to be handled, that followeth the motives, which drew this Queen to jerusalem, are the pains, that this noble Queen taketh to come to Solomon. 
Proverb. 1.  Wisdom in the book of the proverbs, uttereth her voice in the streets, and she calleth in the high streets among the press, and entering of the gates: yet the fools of this world, whom she calleth, refuse to come, when she stretcheth out her hand, they will not regard: when she 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 ears like a deaf adder: they will say, villam 〈◊〉, I have bought a farm, or, vxo●em duxi, I have married a wife, etc. as the excusers of themselves in the parable, Luc. 14.18. 
Luc. 14.18.20.  But this noble Queen, she doth otherwise; as the needle she will follow the loadstone, as the loadstone will by secret influence follow the North star, as the heliotropium will turn towards the sun. This may be seen in the pains of her journey, by her coming from Mero● to jerusalem. 
jerusalem Long. 66. Latit 31.  The north pole is elevated at jerusalem 31. degrees; as Cosmographers do define; every degree containeth 60. miles in earth, the distance of Meroe from the equinoctial 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 jerusalem is distant 15. degrees: now every degree in heaven making 60. miles on earth, we may gather therefore, that this Queen came about 1000 miles to see king Solomon. See, what pains this honourable person taketh to see an earthly Prince, and so much the greater, that a woman performeth that, which men durst not attempt: a weak vessel effecteth that, which a mighty Giant durst not undertake: a Queen accomplisheth that, which inferior persons will refuse: she, that had a tender body, undertook that, which many strong men shunned: she neither careth to parch her beauty in the sun, which many women are so nice to preserve: neither the fiery climate, under which she was to pass: nor the fury of beasts, the eye of the ravenous crocodile, neither the venomous serpents, wherewith those coasts do swarm: neither the fell Lions, which those Climates naturally nourish: neither did she say with the slothful man in the Proverbs, A Lion is without. 
Pro. 22.13.  I shall be slain in the street: but, all excuses set apart, she cometh to jerusalem to see Solomon: & yet these jews at home, seeing Christ, will not hear Christ: or, if they will hear him, will not believe him: or, if they believe him, will do it conditionally, so, as they may see a miracle: and yet after they have heard doctrine and seen miracles, will not only not believe, 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 us, that prefer plays before preaching, a sound sleep before a sounding sermon, Belial before God: whose hearts the Lord turn, if it be his blessed will. But in this, that the Queen taketh this great journey, note her zeal that which the spouse uttereth in the Cantic. 
Cant. 8.8.1.2.3.  Much water cannot quench love: and that Cant. 1.2. Because of the savour of thy good oinctments, thy name is as an oinctment powered out. Therefore the virgins love thee. Draw me, we will run after thee Cant. 1.2. To this accordeth that of Saint Paul 1. Cor. 13. 
1. Cor. 13.  Love suffereth all things: believeth all things; hopeth all things; endureth all things. This shadoweth how the faithful in all ages followed Christ, when the standard was set up in Zion what a thirst was then of the word of God. 
Psal. 45.  Christ's gracious words, that he spoke in the synagogue at Nazareth, showed that gratta was diffusa in labiis suis, Full of grace were his lips. Psal. 45. and, if I may so say, Suadoe medulla, The pith & marrow of persuasion sitting in his lips. And how since he hath drawn all the world after him through peril, through danger, through fire, through flame, through life, through death, the stories in all ages have registered to God's glory, and to the great honour of all his Saints. For, Quos dei charitas trahit, nec retrahit, etc. Whom the love of God draweth, them neither doth lust withdraw, nor aff●ight. For the saints run that they may leave the world behind them because they see God before them. This zeal which shined in this honourable Queen to see Solomon, and to hear ●●s wisdom burneth in those faithful souls, who hunger & thirst after righteousness: which, when heretofore there was a fame of God's word in our land, wandered from sea, to sea, 
Amos. 8.  from North to east to here God's word: which ought to be more sweet unto us, than the honey, and the honey comb. 
Psal. 19.13.  God be praised, there is a great light risen in out days, and God hath been gracious unto our land: there is such a door opened in England, as was in Philadelphia, that no force can shut, but our sins; such a light, that no counsels of men can extinguish or eclipse, but our iniquities: such a sunshine of the Gospel, that no interposition of any gross mass can shadow, unless it be our own ingratitude. Our sin will be the greater, if we make not much of this great grace offered unto us. This Queen took great pains to see and hear Solomon: we have Christ offered in our streets, houses, churches, & in our ears continually sounded: 
Heb. 4.  If then we shall yet hard our hearts while it is called Today, 
Proverb.  & shall despise the voice of wisdom crying unto us in the s●●ets, & munting us to her baker of new mingled wine, 
Math. 25.  and the voice of the bridegroom calling us to have our lamps prepared to enter with him to the marriage: not only this Queen shallbe a witness against us in the day of his last coming, but it shallbe more tolerable in the day of judgement for Sodom and Gomorrah, then for us. Yea more tolerable for Capernaum and sinful jerusalem, who would not know the time of their visitations: and from whose eyes repentance, by the just judgement of God, was wonderfully hidden, & miraculously, as I may term it, with held. From the which judgement, God for his mercy save & deliver this land both now and ever.  
The third & last branch of this first part showeth unto us in these words, that this Queen came not abjectly, 
The third branch of the fi●st part.  meanly to jerusalem, but, as it was fit and seemly for a Prince, prince like in honour, honourable in riches, rich & glorious in her train, yet convenient for her estate, regal crown, and princely authority. And unto this end it is laid down by the holy Ghost in the scriptures, in these words. 
1. King. 10.2.  And she came to jerusalem with a very great train, and camels that bore sweet odours, and gold exceeding much, and precious stones. She came to jerusalem with a very great train, and camels, 
2. Para. 9.1.  that bare sweet odours, & much gold & precious stones. By this we may learn, that these creatures of God, which some think supers●uous have a necessary use being well used: that God hath made nothing in vain, & that in things hid in the bowels of the earth, the wisdom of God is to be known, & to be admired, worshipped: that all God's creatures do spirare potentiam, sapientiam, et benignitatem Dei, 
Hug. de sanct. victore. Invisib. Dei.  Breath out the power, wisdom, & bounty of God: that all creatures, that God hath made, are sit for our use, service and commodity: that in a glass we may see in all creatures ordinem mirabilem o●●●ationem efficacem, finem utilem. A wonderful order, a powerful working, a profitable use & end: that every creature saith unto us, accipe benefi●tum, read seruitium, fuge supplec●ū, Receive the benepte of us, repar thy service for us: Avoid the penal ●● of abasing us: that that is most true, that Pliny hath, only this excepted, that that which he speaketh of nature, we affirm to be of God, to wit, that maiestas Dei mirab●lis, 
Plin. li. 37.  The majesty of God is wonderfully seen in precious stones, in so much that o●e precious stone is sufficient to carry us into a deep contemplation thereof. & that that is true, which he hath cited the 36 l●. c. 1. that all things, he had before mentioned & discoursed of, in 35. books, yea as I may add, in all his books following, that om●●●hom●●um causa genita videre possunt, All things may seem & show to have been made for man. Lastly that princes trains art not taken away by God's word, 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 salomon's household, and the throne of his kingdom, by that in a show princes on earth do represent in some sort God's majesty in heaven, 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 lively image. Socr. hist. eccle. lib. 3. cap. 1.  And therefore justly. julian the Apostata is reprehended by an Ecclesiastical writer, for defacing the honour of the Roman Empire. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
The second general head of this sermon, or sacred discourse, containeth summarily what this honourable person did when she came to jerusalem, what the holy Ghost hath in scripture recorded and registered of this honourable Queen's actions in jerusalem; 
Mat. 12  the brief whereof our Saviour hath in these words delivered unto us. She came from the uttermost parts of the earth to hear the wisdom of Solomon. Herein observe also, though the word Hearing be only expressed, yet nevertheless, as one face of the Cherubin respected the other; so here I must make reference to that also, which is written of her coming to Solomon, 1. King. 10. & 2. Paralip. 9 
1. King. 10. 2. Chro. 9  She came to prove Solomon with hard questions. And when she came to Solomon, she commaned with him of all, that was in her heart, etc. Nay, these words of our Saviour comprise a great deal more. For in mine opinion it is a summary narration of all the actions she performed at her being at jerusalem. Wherefore in this summary narration I observe principally these 4. branches, or pleasant streams, that naturally issue and spring cut of the general head before specified: so that this Queen's coming to hear Salomons wisdom containeth in it first her Proving of Solomon with hard questions, in Greek thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And she came prove him with hard questions. And she came to jerusalem with a very great train, & camels that bore sweet odours, and gold exceeding much, and precious stones, and she came to Solomon, 
Tent●ret cum maenigmatibus.  and communed with him of all that was in heart: in Hebrew thus, ●levusto bekid●th, etc. Secondly, the discreet view & eye, that she made of Salomon● court and kingdom: Thirdly the sincere testimony she giveth before God and man of salomon's wisdom speculative, and practick● tending to God's glory, and man's instruction. Lastly, it followeth, that I should briefly touch the greatness of the gifts, which on honourable bounty, & regal magnificence she conferreth upon Solomon. Here unto should be annexed her return to her own country; but because these 3. latter are not so pertinent to that, in the new testament, I rather willbe a referendary therein, than a discourser thereof. The first thing this honourable person doth, when she cometh to jerusalem, is in these words discovered: her coming to jerusalem was to hear Salomons wisdom. Now because the wisdom of men is especially discovered by their speech, according to the proverb, 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 lively voice of a man carrieth with it: she doth, as it were, elicere, that is to say, discreetly persuade king Solomon to power out the sap of wisdom unto her, by proving him with hard questions: so that the first mark, she aimeth at by her coming to jerusalem, is to prove whether salomon's wisdom be correspondent to his fame; the body to the shadow, the counterfeit to the person▪ yea whether the fire answer the smoke; the fruit the blossom: Lastly, whether, as it is in the proverb, as Pythagoras learnedly collected, whether, I say, the stature and bigness of the whole body of the giant Hercules might proportionably 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 we may gather perspicuously, that, although there be in our days, and in times before, great abuses by travail, and by it many corruptions have crept into flourishing nations, by which in the end they been venimously baned, yet nevertheless, as it may be evidently gathered out of this text, the wise and godly may suck sweetness out of travail, as Samson found honey in the lion, as the painful man eateth the fruit of his hands, and as the Bee sucketh sweetness out of foreign flowers, namely the flowers of the fields, far from home, For, as there is a profitable, so there is an unprofitable kind of travel or peregrination: as the one kind of travel doth good, so the other doth harm: as one sort of travelers find wisdom by their travel, so another sort learn nothing, but foolishness. The unprofitable, dangerous, and foolish travelers are they, that trave●le to great cities, and princes courts, and foreign nations to see, and to be seen, spectatum veniunt, veniunt spectentur ut ipsi, They come to gaze, & to be gazed on as saith the Poet. And especially heretofore idle women, and some men travel to learn new fashions, some to see fair buildings, some to look upon the bravery of the world, whereby of late our nation hath been made a sink to receive the sins of all nations, almost under the cope of heaven, by sums running to Paris, other some to Venice, some to Genua, other some to Florence, some to Rome, (as though we had not sufficiently drunk already of the cup of Babylon) some into one land, 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 up: but if there were any good there, we have left it behind us. And, as there was in corrupted jerusalem an high place for 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 fear me that our travel into those countries hath wrought the like effect among us. So that, 
Exek. 23.14.15.  as it is in Ezekiel the prophet, if it were a sufficient motive to Aholibah to increase her fornications but to see men painted upon the wall, the image of the Chaldeans painted with vermilion, and girded with girdles upon their loins, & with died attire upon their heads, looking all like princes after the manner of the Babylonions in Chaldea, the land of their nativity; as soon, I say, as she saw them, she doted upon them, & sent messengers, unto them into Chaldea: If, I say, the very sight of these things were sufficient to allure Aholibah to sin, how much more easy is the carnal nature of man tainted by sin, when we live among sinners? Psal. 1. our nature especially being prone to be corrupted with sin as easily, as the match is to take the fire, gumpoulder to take the sparkling, the dry stubble to take the flame, man's nature I sa●e, being prone to drink iniqury as puddle, and to suck up the dregs of sin, as sweet honey▪ Seneca thought travel not much profitable in his time in regard that such men, that undertook such courses rather undertook that charge and pains to feed their eyes, then to benefit their minds, in these words, 
Senec ep. 105. ad Lucil.  Peregrinatio notitiam dabit gentium, etc. Travail will teach thee knowledge of countries & nations, will show thee strange shapes of huge hills, large champion fields, valleys streaming with continual water, & upon due observation perhaps the nature of some river: namely, either how the river Nilus swelleth in winter by reason of the increase of waters which it gathereth in summer: Or how the river Tigris suddenly conveyeth itself out of our sight, & taking her course through the hidden parts of the earth at length recovereth her former hugeness: Or how the flood M●ander which hath exercised the wits of the most famous poets of all times passeth to and fro by often said to Solomon, were either natural, mathematical, musical, or such like, which might be gathered out of scripture Canonical, and out of the book of wisdom, & namely out of those scriptures, which I have cited already 1. King. 4.49. and so to the end of the chap. The best judgement, that I have seen yet given of these questions, which the Queen proposed to Solomon, may be summarily selected out Pelican and Lavater. Verisimile est eam de rebus divinis, etc. It is a matter of good likelihood that she desired to prove Salomons knowledge in points of divinity. For now the glory of the most High creator of all things had been published amongst the nations through salomon's renown. By this word (Aenigmata) are not meant those unprofitable & curious questions which Paul condemneth, but certain grave and weighty questions concerning God, & the providence of God; touching sin & good works; of everlasting l●fe, & perhaps also of things pertaining to civil government, & ordering of the affairs of this life. For howsoever it seem probable that she was furnished with learned men, such as were her country men the Gymnosophists; yet they taught few truths, their words were spiced with so much falsehood, overflowed with so many dregs, were confounded with so much dross, that it was little or nothing in comparison to that great and holy wisdom, that shined in king Solomon. The only general therefore in this I follow not further herein to speak in particular of it proposing that rule of S. Augustine's for my ground, Quae ipse tacuit Dominus, etc. That which the Lord hath concealed, 
Aug. in joh.  who is there amongst us that can say it is thus or thus? or if any man dare say it whence doth he prove it?  
By this experimental proof, that this Queen was enabled by God to make, and actully maketh of king salomon's wisdom, I do find and gather, that virtue and learning may be seemly ornaments in some women, & as well become them, as they become men, according to that of Xenophon in Symphos. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 women's nature is as capable in some degree of many good gifts, as man's nature: especially. I say, 
Eurip. med.  when God graceth these gifts with counsel and discretion: and also that that may be without flattery spoken in commendation of that sex, which Euripides, hath spoken of it in Medea, 
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〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  We women also have our Muse, which attendeth on us to instruct us in wisdom: I say not all women, but perhaps amongst many you may find a few not altogether rude and void of learning, whereunto also I may add thus much, that women may be endued from above with holy learning not one●y by the way of discourse, but also that they may be endued from above with knowledge of such points in Divinity, as are deep, scholastical, material, fit for disputation, learned conference, and Academical schools. Otherwise the spirit of God would never have given so great a testimony of holy knowledge & zeal in this honourable Queen. Unless also some women might have excelled in these qualities of learning in the state of the new Testament, Saint jerom would never have written so seriously to Lat● de i●stitut. Fil. 
Hierom. ad laet. de just. filiae.  that she should see her daughter from her infancy brought up in the study and holy literature of the sacred bible: if women might not have been learned, that learned and good Father would never have advised her, that her daughter should take heed how she read the books commonly called Apocrypha, and with what judgement she should observe the contents of those books: if women might not have been learned, he would never have persuaded her to bring up her daughter in reading of Cyprians works, Athanasius his epistles, and in perusing hear the wisdom of king Solomon, and in that she came to hear it is not meant a bare heating; for, as I mentioned before, she came to hear, and to learn, and to be instructed, yea to dispute with Solomon, to have his resolution in great questions of religion, forth words of the text import so much. For 1. King. 10. and 2. Chron. 9 the Queen of Sheba hearing the fame of Solomon concerning the name of the Lord came to prove him with hard questions; Hebr. levast● bek●doth; the ●argum of jonatham doth expound it in this sort, ●euassa ●uth te be matlin, id est, ut tentaret eum in parabolis; the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The hebrew word is k●dath, 
Proer. 1.6.  the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lat. obscurae quaestiones, etc. dark questions. The vulgar of Saint Jerome, and Tremellius latinize the greek word both calling these hard questions, aenigmata. In the first of Proverbs I do find these words also in the consequence of one verse alleged, one as it were after the other, mashal melitsa dibre koccanam kidoth, These four words the greek expresseth thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The vulgar in latin expresseth these words in this sort, parabela, interpretatio, verba sapientum, & aenigmati ●eorum. Tremellius translateth them also in this manner word for word. Our English Bible readeth these four words in this sort, a parable, and the interpretation, the words of the wise, and their dark sayings. So that I may significantly enough here use the word kidah as it soundeth in the Hebrew radical, dark sayings, for so much in nature the root importeth. For k●d is anigmatic● loqui, seu aenigma aut problema proponere, To speak darkly, or to propose a riddle or hard question, neither may it be unfitly used in the sense of acuere, To sharpen the wit, which is kadad, whence cometh kidah, signifying acumen, sharpness of wit. So that the definition of it is not unfitly given in this form, aenigma est oratio obscura, etc. A ridale is a dark speech tending to some profitable use shadowing the substance of the matter it containeth in obscure terms, in greek thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  A speech hiding in obscurity that which of itself is manifest: to that these properties are to be expected in every enigmatical speech; the matter of it must be a speech profitable; the form, obscure words, in show demonstrating one thing▪ in sense deciphering another, seasoned with witty invention, as with salt, that it may be pithy, condited with sweet mixture of discretion, that it be pleasant, sugared with a quintessence of great wisdom, that it may ravish men with the admiration of the excellency of it, and yield a testimony that the person, by whom it is uttered, hath infused from almighty God great gifts of wisdom and understanding. The definition, which is brought in Athenaeus his tenth book dipnosophist. 
Athenaeus.  I suppose not convenient for this place, & person: the holy Ghost testifying in the words before, that she came to prove Solomon with hard questions: and our Saviour testifying thereunto, that she came to hear the wisdom of Solomon. If any man shall here inquire, what these questions were, I am not able particularly to define, since the scripture hath uttered nothing of them.  
Hear these considered, let us weigh the place First we must not think, that the Queen did propose unto Solomon foolish and idle questions, such as the Apostle condemned 2. Tim. 2.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Put away foolish and unlearned questions, 
2. Tim. 2.23. 1. Tim. 4.7.  knowing that they ●gender strife. & 1. Tim 4 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Cast away profane and ol●e wives fables, and exercise thyself unto godliness: since our Saviour hath taught in this chapter, that of every idle word, that men shall speak, they shall give accounteth thereof at the day of judgement. Yet the world is full of such questions; as I might instance in many not only of schoolmen, 
Compend. Hist.  but of ou● own age, etc. Those things, that Cedrens mentioneth, I think impertinent, and rather consort with old wives fables, then answer to any truth, therefore I omit them. Some think that the questions, which were proposed windings and turnings, & often showeth and bendeth herself as were unto the neighbour champion, ere it enter into her own channel. But such travail will better neither thy judgement, nor thy manners. But many travellers in these days convert their peregrination to worse purposes, I say with grief, many travail in these days of our country men into Dutchland to learn drunkenness; into Italy, France, and Spain to learn the wickedness of Moab and Ammon, to Venice to learn to keep courtesans; to Genua to learn pride; to Rome to learn idolatry, and to practise treason: but the godly, wise, learned, honourable, and valiant minds, that undertake travail, do it for other ends, and such travelers as in this fort benefit themselves are an ornament to their country, every their native soil, are means to plant good laws among their people, plant colonies, enlarge God's church, advance God's honour, and fulfil in our days that precept, that God gave to Noah Gen. 9.1.2.7. And God blessed Noah and his sons, 
Gen. 9.1.2.7.  and said them, bring forth fruit, and multiply, and replenish the earth. Also the fear of you, and the dread of you shallbe upon every beast of the earth, and upon every foul of the heaven, upon all that moveth on the earth etc. Of this order of travelers are godly and painful merchants, godly and valiant soldiers, godly and learned preachers, godly and grave students, godly and wise states men, godly and faithful christians: I mention, godly and painful merchants, because their travail is to bring in such commodities with the danger of their lives which may enrich their country, and desire to make new Seminaries of churches in such countries, as the gospel to our knowledge hath not yet been preached. I mention godly and valiant soldiers, because many of them travel into other countries to learn feats of arms and strategemes of war, whereby at their return home they may be the better able upon any occasion to defend their own country, and because many of them in neighbour countries about bend the bow, anoinct the shield, furbish their spears, make ready their buckler, watch in their trenches, stand in their salads and armour, oppose their lives and bodies to the bullet of the musket, to the mouth of the canonin the service & defence of their prince and people, wive; and children, laws and religion. I mention godly and learned preachers, which travel into divers churches beyond seas to confer with some learned men excelling in some heavenly gifts, by whose conference they might be the better encouraged to run to the end of the race, which already they have undertaken to perform. I mention godly and wise states men, which travel into foreign nations, to find whether the government at home be correspondent, as far forth as the ancient customs & the old good laws of the country, wherein they dwell, will permit in policy, be, I say correspondent and agreeable to the laws and statutes of the best governed common wealths elsewhere: and to this end and purpose, that they may better give counsel unto their country at home after their return, do strive and labour to see, as the Poet saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The cities of diverse people, 
Hom. odyss. ●. Plat. de leg lib. 12.  and to know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their wisdom. For, as Plato saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. A City which hath no experience to discern between good and evil men, if it converse not with some foreign people, cannot possibly be brought unto civility and perfection, neither can it by custom only observe the laws, unless it wax more politic by the knowledge of others. I mention godly and grave strudents, that thirst after good learning, and godly and faithful Christians, that hunger and thirst after righteousness, because the spirit of God hath marshal, led this honourable Queen to be an holy leader in this company, & to march under these colours, and hath registered her in the book of the righteous, that her memory should be sacred and honourable in all ages to come, for that she came from the utmost parts of the earth to jerusalem to using Hilarius his books inoffenso pede, Without tripping, or stumbling into error next after the reading of holy writ. Nay, if women might not have been learned, the Prophet joel would never in his second Chap. have foretold, that, in the state of the new testament, maidens should prophesy, God's spirit being powered out upon the church immediately after Christ our saviours ascension, which should, with a mighty flood never failing in abundance of waters to the end of the world, water from above the whole body of the church, as the mist, that did use out of the spring amidst Paradise, out of which the rivers issuing watered the garden, and made it fruitful: Secondly you must not only stay here, but you must needs proceed somewhat further in the unfolding of these words, To hear the wisdom of Solomon, As they, that look upon the sun, ought not only to consider the brightness of his face, when it is oriental, but also sometimes bend themselves to consider the benefit of his reflection; and, besides this, also him, that is the creator of this sun, by which this material world receiveth light, 
Ambros. Hexam. 4. die 4. cap. 1  according as Saint Ambrose hath taught lib. 4. hexamer. die 4. cap. 1. So in this point also you are not only to consider the wisdom of this Queen in proposing to king Solomon these hard questions; but here we are, by the way of reflection, to consider that which is added 1. King. 10.3. and 2. Chron. 9.2. how well king Solomon satisfied the Queen's objections & how well he resolved her doubts: 
1. King. 10.3. 2. Chro. 9.2  which followeth in these words, And Saloman declared unto her all her questions: nothing was hid from the king, which he expounded not unto her. These things noted, as from the body of the sun we proceed to consider the benefit of his reflection, and from the reflection to consider the creator of the sun, namely him, that made the sun to be the great light to rule the day, to shine upon the earth, to separate the day from the night, to distinguish seasons, days, & years etc. so we must not here persist in considering Solomon only, 
Sy●●s. Hymn 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. King. 10.3. 2. Chr. 9.2.  but we must with all let this action of Solomon lead us by the hand to consider his greatness, wisdom, power, fullness of all knowledge, whom king Solomon in this action prefigured. O! king Solomon the text saith, And Solomon declared unto her all her questions: nothing was hid from the king, which he expounded not unto her. Which words in opinion import thus much, such hard questions, as this Queen proposed, Solomon answered: such dark speeches as this  
Queen objected, king Solomon cleared: such doubtful matters, as moved some scruple in her mind, king Solomon dissolved: all manner of reasons, that she could allege, by the way of disputation's king Solomon satisfied: there was no secret of this Queen's heart, but immediately the holy and heavenly wisdom of God, that shined in king Solomon, a upon the reference, did unfold it. Now, if king Solomon, a mortal man, though a notable figure of Christ, could so largely and abundantly and sufficiently answer all this Queen's doubts, and fully satisfy; how much more sufficiently is the son of ●od able to satisfy all the doubts, that rise in the church, which this Queen here figuratively representeth: and, to the comfort of the whole church militant, fully answer all objections, that either the flesh, the world, the devil yea man or angel can move, being the w●sedome of the father, the beloved son, whom the father hath referred us to hear; 
joh. 5.  who hath received the holy ghost, not by measure: of whose fullness we have received all grace for grace, whose name be blessed for ever. I conclude here this part, for that I have a little before handled this point by the way of comparison, and therefore need not to reiterate same, vide pag. D. The next particular of the second general, that cometh to mine hands in this text to be discussed, is, how this honourable & wise Queen behaveth herself in king salomon's court. Our Saviour saith, she came from the uttermost ends of the earth, to hear king salomon's wisdom. The wisdom of king Solomon, as I have sufficiently before declared, was not only speculative, but practical: it was not renowned only, as it was called Sapientia but, as it was also Prudentia: neither was king Solomon famous for his universal knowledge only, but he was honourably spoken of for that he managed all aff●res of his country & kingdom, and, whatsoever he took in hand, 
Sapientia to the root, Prudentia to the flower of M●●y. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazian in tetrastich. Arast. Eth 6  with great prudence, wisdom and discretion, and marshaled all things answerable to his place and honour. For, although sapience & prudence be two precious ●ewels, and two virtues of rare & excellent effects; yet nevertheless, as one is greater than the other, so one is more profitable to some states and persons than 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 herb Moly, that Homer speaketh of Odyss. μ. in root: the other may more fitly be compared to the herb Molyes flower. Yet, as Naziar zeu saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Both of them are gracious and lovely. This thing Aristotle hath learnedly observed, and verily pithily by the way of comparison noted in these words. And in this antithesis or mutual reference, Wisdom is a virtue mere intellectual, proposing to itself things only contemplative: Prudence an active virtue proposing to itself operation in such things, as are mere practic. Wisdom respecteth things most excellent in nature, yea it seeketh to learn mysteries above the compass of nature: prudence worketh upon such matters, as are commodious for  life. Wisdom regardeth only knowledge, and therein reposeth her contentation: Prudence respecteth how she may benefit herself & others, there is her delectation. Wisdom considereth universals; Prudence considereth particulars, and how things are in use, and may be well used. Wisdoms object are things always immutable (as they be in themselves, and in their causes, as far forth as Intellectus agens, The active understanding, which is the eye of man's soul, is able to reach.) Prudence is wholly exercised in matters, deliberative or in  actions to the life of man 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 always such, as serve man's life to some good end, or other. Wisdom is only behoveful and good for the party that spendeth his time in contemplation but Prudence studieth to benefit itself, & resteth not till it hath wrought benefit to others. Men renowned for wisdom were Anaxa●●as, Thales, and such like among the heathen, who studied wholly to know great things, wonderful, and things farthest remote from sense, which knowledge, though it were delectable to the mind, yet this knowledge was not so commodious for civil life, whereas by nature homo animal civil, 
Arist. polit. 1.1. Cic. some. scip.  natum adcommunem vi●a societatem tuendam Man is a civil creature born to maint●ine a common & sociable life. But for prudence, Solon, Aristides, Pericles, Themistocles, Photion,, Nicias, Alcibiades, Scipio were famous: & to speak more sincerely true according to holy scripture, joseph, Moses, joshua, David, and such like were renowned, who governed people by counsel and by the knowledge of learning meet for people: which were rich in might, power and discretion, which have left a name behind them, which fought many batteils, overthrew great armies, and were honourable in their generations. Now although these virtues, I grant, do not always concur in one subject, according to the proverb, the greatest clerks are not the wisest men, et E contra the wisest men are not the greatest clerks: and it being seen oftentimes that where some men have been most addicted to the contemplative life, they might have spent their times better, and have more benefited the church, their country, and such, as by the law of nature they were bound to provide for, & to defend; and many such, as have been prudent men, have not been much devoted to the contemplative life; yet, as it appeareth, these two virtues through God's blessing both at one time were infused into Solomon: neither after this heavenly engraffing of them into him did king Solomon bury them by sloth in his own heart, neither did the holy spirit, by whom immediately they were given him, suffer them to rust, but daily more & more by the same power, that they were powered upon him, did the king exercise them, use them, and show them in the world to God's glory, and to his own comfort, & to the benefit of others. For by the virtue of the speculative habit of wisdom he resolved the Queen's doubt by her alleged: by his practic virtues & prudence he found out, when two women strove for a live child, 
1. King. 3.26.  whether of them both was his natural mother. By the virtue of speculative wisdom he was wiser than all the children of the East, yea he excelled all the Egyptians in wisdom etc. 
1. King. 4.29.  By practic wisdom king Solomon devised and perfected his glorious buildings, ordained his  offerings in the house of God, disposed the service of his table, 
1. King. 10.  and marshaled his servants, waters and butler's in the order of their waiting, in the manner of their sitting, prescribing unto each sort, how seemly they should be appareled, or what livery they should wear, & how they should give their attendance. I mention these four latter especially because this Queen principally fixeth her eyes upon these things, and because they be registered in the text, and is the second branch of king salomon's wisdom, which this Queen came to know and to understand, behaving herself in king salomon's court like a wise intelligencer, yea a sacred observer of such actions, offices, officers and honourable orders, with which the court of king Solomon was beawtyfied, & adorned. By this discreet observing of this wise and mighty Queen we may learn thus much, that, when wise and discreet persons come into princes courts or kingdoms, usually they make a survey, as far forth, as they may in honour, without offence of state, king and counsel, of all such orders, ●ites, ceremonies, offices, services, by which the Prince and people floorisheth, & maintain a due reputation of honour either at home, or in foreign countries, and that common wealth, where princes with piety, wisdom, learning, justice, and mercy manage all their affairs, is like a fountain of Crystal water, that yieldeth benefit not only to the inhabitants, where it springeth, but fertilytie unto other nations also, by which it floweth: it is like a lamp, that shineth, not only to the house where it is lighted, but serveth 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 moon, the daughter of the night, & the stars Arcturus, Mazzaroth, 
job. 9.9.38 31.32. Amos. 5.8.  Orion, the Pleyades and the rest of that glistering & beautiful consort derive their comfortable beams, & light resplendent. Whereby I garher thus much, that this honourable Queen for this second reason also came to jerusalem, 
A Phaebo Phoebe lumen capit: et a sapiente insipiens.  desirous to water the gardens of Aethiopia by waters flowing from salomon's fountains: desirous to light a lamp in salomon's court to illuminate her own court in Meroe, or Saba: desirous that the sun of wisdom, which shined in jerusalem, might yield also some beams to the nations, countries and people, which were subject to her sceptre ●egall crown & dignity in the provinces of Aethiopia.  
But, lest I should over long persist in dilating this argument, let this example of this Queen be an instruction to all wise & godly travellers & states men, how they should behave themselves in foreign courts: & what things they should especially regard and consider. On the other side we may learn what things Christian Princes and honourable persons ought principally in all their governmentes to have an eye to, and wisely to dispose of, all the time of their regiment, their Palaces, their Tables, their Servants, the Service of God's church ●he greatness of their buildings demonstrateth to many people their riches, and artificial direction in matters architectonical. The regal service of their tables performed in sobriety & temperance demonstrateth their magnificence Hest. cap. 1. 
Hest. 1. Psal. ●01. Salomons building of the temple, & Saltum domus Libani vide joseph. lib. 8. cap. 2. vide judeth. cap. 1. Arist Eth. lib. 4. cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth respect regal and magnifical expenses either in the service of God or in public defence of the common wealth etc.  The good order of their servants showeth how sincerely they follow and perform that, which the holy Prophet Psal. 101. promiseth unto God, in what manner he would live in his house, when he was advanced to the throne of his kingdom, & how sacred a seminary of holy discipline his court should be. Lastly, the care of God's sacrifice, namely, how that should be offered, demonstrateth how zealously governors should embrace religion, how sincerely they should serve God, and how faithfully they should submit their sceptres to Christ's kingdom. These things strangers, that resort into Prince's courts may always lawfully ponder for their better instruction, eschewing as Crocodiles, all things that might impeach any way this course, and which might disturb the peace of the country or court, which they come into, and all practices that may savour of curiosity, much less of sedition, rebellion, or treason.  
Now since this honourable Queen in king salomon's court especially noteth these four things, and the second and third are of most wise men diligently marked and noted, & the fourth in this age, if not of many mere 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 special regard to tender all things, which appertain to God's glory and his service: For on this string dependeth the principal point of Christian government, and the office of great governors herein consisteth, as it appeareth Deut. 17.18.19. 
Deut. 17.18.19.  And when the king shall sit upon the throne of his kingdom, then shall he write him this law repeated in a book by the Priests of the Levites: and it shall be with him, and he shall read therein all days of his life, that he may learn to fear the Lord his God, and to keep all the words of this law, and these ordinances to do them. And because of that commandment, which is given in the second Psalm to all kings and princes in these words, Be wise now therefore, ye kings, 
Psal. 2.10.11.12.  be learned, ye judges of the earth, serve the Lord in fear, and rejoice in trembling. Kiss the son, lest he be angry, and ye perish in the way, when his wrath shall suddenly burn, blessed are all, that trust in him. This which may be illustrated also not unfitly by that place of Saint Augustine lib. 2. 
Aug conrta. litter Petil. li. 2. cap. 92.  contraliter as Petiliani cap. 92. Christian princes have a double office imposed from God upon them, whereof the one they be bound as Christian men to perform, the other to perform as they be Christian princes. Reges cum in errore sunt, etc. Kings & princes when they are in error, make laws for defence of their error against the truth; likewise when they are in the truth, they establish decrees for the maintenance of truth against error: so that both good men are tried by evil laws, & evil men amended by good ordinances. King Nabuc hodono sore whilst he was misled by his wisemen made a cruel law that his image should be worshipped: & he again being led into the right way made a good law, that the true God should not be blasphemed. For in this do kings perform that service unto God which is given them in charge from above (as far forth as they are kings) if in their kingdoms they establish that which is good, & suppress that which is evil, not only in matters pertaining unto civil society, but also in causes of religion. 
Aug. Crescon. gra●. lib. 3. cap. 2.  This speak to signify these two caveats, the one for that there are in these days, I fear me, a number crept into Christian princes courts privy espials, prying into all matters with cats, yea with Lynceus his eyes, of whom the Lyrical Poet thus spoke.  
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.—  
For he had a sharper eye than any man on earth beside whosoever.  
Men, that are like spiders, sucking poison, men, which like toads th●rst after venom like envies brats feed upon adders food, firebrands of ●edition, simple in show, devilish in action; men, lovers of lies, and falsehood which construe good actions ill, 
job. 1.10. jude.  as the devil accused job: which condemn things unknown, like those beasts, th●t Saint Jude in his epistle lively describeth: which speaketh of them, that are in authority, like cursing Shimei, and like them, that Saint Peter speaketh of 2. Pet. 2.10.11.12. 
2. Pet. 2.10 11.12.  which walk after the flesh, in the lust of uncleanness, and despise the government; which are presumptuous, and stand in their own conceit, and fear not to speak evil of them, that are in dignity. Whereas the angels, which are greater both in power & might, give not railing judgement against them before the Lord▪ but these, as brute beasts, led with sensuality, and made to be taken, and destroyed, speak evil of those things, 
Vergestan. in Theatro crudelitat. baereuc. excuso antverp. Catholicus quidam in ube Dub●i correptus pelli vrsin● in●uti ab●nfestiffimis Ang●e molossis laceratur. Zach. 3. Psal. 52.2.3.4.5.6.  which they know not, & shall perish through their own corruption, etc. 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 pamphleteers of the like stamp are to be ascribed. All which may be answered rather in that sort that the angel of the Lord answereth the devil in the 3. of the Prophet Zachary, the Lord rebuke thee, Satan, yea the Lord, that hath chosen jerusalem, reprove thee. Or with the Psal. 52.2.3.4.5.6. Thy tongue imagineth mischief, and is like a sharp razor, that cutteth deceitfully. Thou dost love evil more than good, and lies more than to speak the truth. Thou lovest alwords, that may destroy, O deceitful tongue. So shall God destroy thee for ever, ●e shall take thee, & pluck thee out of thy tabernacle, and root thee out of the land of the loving. The righteous also shall see it, and fear, and shall laugh him. Wherein the prophet David doth lively discover the actions and punishments of such serpents, as delight to spit out against the innocent such poison. The second caveat wherefore I note so seriously that governors every one in their places should have great care faithfully to dispose all civil actions committed to their regiment, and principally, to bend their studies to maintain God's service and holy sacrifice, is because men's eyes are not only fixed over their kingdoms to look what is done there, but because the eyes of God do continually watch over all regencies, even the seven eyes 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, he judgeth among Gods. Hesiodus an heathen poet persuaded the rulers of his time to do justice because, as he saith, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Hesiod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 250.   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Omitting Hesiod, & them that only by the light of nature discourse of this argument, I end this part with this exhortation, Ye rulers of the earth be learned, deo justice, kiss the son, lest he be angry: etc. With diligent eye regard God's service and sacrifice, & let my counsel herein be acceptable unto you. For there is a great watchman over all kingdoms, yea such a watchman as the Prophet Daniel describeth, chap. 4. verse. 10. which, if the mighty tree, 
Dan. 4.10.  under which the beasts of the field have their shadow, in whose boughs the fowls of heaven dwell, under whom all flesh is said; if, I say, this tree bring not forth 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 down from heaven, 
Dan. 4.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chaldaicè. vide Theodoret in Dan. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. schol graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. aliud schol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annot. bib. graec. Rom. excus. Pererius a jesuit hath written imperfectly of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pintus hath spoken more to purpose upon that place, yet not perfectly.  will cry a loud, H●w down the tree, and break of his branches, shake of his leaves, & scatter his fruit, that the beasts may flee from under it, and the fowls from his branches, I should here enter into the description of that sacred confession, which this holy Queen maketh to God, glorifying him that for his name's sake, and for Israel his people's sake had set on the throne of Israel such a king, as Solomon was, & had blessed him with so great a measure of his spirit, and made him king to do equity and righteousness. But this part cannot now be polished or amplified by my discourse, lest I be over tedious to you, & partly for that some things of this discourse may not unfittly be used in the application.   

The last part.  
These things sufficiently discoursed upon, the last part of my text offereth itself to mine handling, which is the action of this honourable person in another world in the life to come, and in the day of the general resurrection, Her action: & honour in the life to come is demonstrated in these words or testimony of our Saviour, The Queen of the Sowth shall rise in judgement with this generation, and shall condemn it. This great person was by sex as you have heard, a woman; by vocation, a Queen; in wealth abundant; in knowledge, a rare Phoenix; in travail, laborious; in disputations, learned; in observation, discreet; in behaviour, honourable and wise; in train, magnifical? in rewarding Solomon, heroical; in religion, studious, zealous and fervent. Yet all these, except the reward of her religion, have at length an end: her kingdom she was to leave to her lawful successors; the abundance of her riches to her trusty executors; her knowledge experimental in civil actions was in another world unnecessary; the beauty of her face, and comeliness of her body was to turn to ashes; her magnifical train could do her no more honour, then to see her funerals regally performed; her body imbaulmed, her bones entered; only by her princely, virtues and rare knowledge she obtained a glorious report in earth, and by the integrity of her faith a crown of glory in heaven. In that she was a Queen, she was to be honoured; in that she was a learned Queen, she was to be admired; at in that she regards to keep the decorum of her person, she was to be commended; in that she takes pains to travel so long, and so laborious a journey, she is to be by all lovers of virtue remembered; in that she is able to dispute in deep questions of Divinity with king Solomon, she is to be registered, in the book of the just, in that she observeth things done in king salomon's court, she is to be chronicled; in that she rewardeth king Solomon so heroically with fame's trumpet, she is to be celebrated; in that she glorifieth God's name for king salomon's gifts, it showeth that with the malicious moth & rust of envy her heart was not cankered; in that she was not only learned, but religiously learned, she was to be reverenced; lastly in that she receiveth such a testimony of our Saviour in the new testament, she was thereby in the book of life canonised; Yet to knit up all in one; honour, riches, peregrination, civil and human science, discretion, fame, beauty, body, limb, life have an end, and all worldly honour hath their catastrophe in conclusion; and incur necessarily in the end that sentence of Esay 40.6.7. which soundeth with a cry in all our ears: All flesh is grass, & all the grace thereof, is as the flower of the field. Wherefore according to that of the prophet this mass of earth that we carry about us in the end must be dissolved, the beauty thereof finally must fade, the flower will fall and fail; yea the outward pomp and shining of king Solomon whom this Queen came to consult, that was renowned over all the world, and glittered so gorgeously above all the princes of the earth, 
Math. 6.5.  in the end withered like to the grass of the field, which is to day, and to morrow is cast into the oven; but the word of the Lord endureth for ever. This testimony that our saviour Christ attributeth to this faithful Queen, this testimony, I affirm, abideth for ever, and showeth that the glorious reward, blessed felicity, eternal happiness of this renowned Queen in the kingdom of God so far surpasseth all worldly honour, knowledge & delights, 
Stilla muriae Tulli de Finibus.  as far as the Ocean exceedeth in greatness 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 crevice, as far as the Alps or Olympus exceed a mole hill, 
In divitijs Craesi teruncij accessio.  as far as the abundance of Crassus and Croesus' riches, innumerable to us, exceed a quewe, codrant, or farthing in a beggars purse.  
The world hath made great reckoning of Alexander the great his felicity, Philip of Macedons policy, Hercules' fortitude, julius Caesar's bounty, Traian's clemency, Marcus Aurelius wisdom, Antonius Pius care of the common wealth, Aristotle's learning, Cato's severity, Scip●oes continency, Laelius amity, Fabritius integrity, and such like men endued with civil virtues. Neither can I deny but these virtues were very beneficial to the civil life of man in those times of darkness when that thick fog of ignorance like the 9 plague of Egypt possessed the world, Exod. 10 ver. 21. Sap. 17. I say moreover that these actions of the heathen, and these civil virtues of outward works God rewarded in this life abundantly, as Saint Augustine de C●vit. Dei hath sufficiently in these words demonstrated, and by holy scripture proved. 
Aug. de civet. Dei ca 15. & 16. lib. 5.  Qui privatas suas res prore communi, etc. The heathen who set light by their private commodities in regard of the public weal and common treasure; who bridled avarice, and lived sincerely without breach of laws or other outrage, have been honoured almost in all nations, have brought other nations in subjection 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 works that they might be glorified amongst men. Yet I must on the other side confess and defend that merces Sanctorum long alta est, etc. The reward of the Saints is far different. Who in this life run the race that is before them without fainting, fixing the eyes of their faith, upon the crown of eternal life, which is proposed unto them to obtain. This crown (I may boldly say) this holy Queen principally affected in regard of the testimony, by the which of our Saviour she is in my text to her perpetual and everlasting good honoured. The Queen of the South shall rise in judgement with this generation and shall condemn it. In which words I observe these principal points; first her resurrection, secondly the the judicial authority that God giveth her. By the resurrection I understand not the first resurrection which is from sin, 
Apoc. 1.20.5.6.  but the general resurrection of all flesh which in the day of judgement shall be accomplished, namely in the general judgement wherein the Lord himself shall descend from heaven with a shout, 
Epist. ad Thes. Cap. 4.  and with the voice of an Archangel and with the trumpet of God; at what hour they that are in the graves shall hear his voice, and at what hour, they shall come forth that have done good to everlasting life, 
evang. john. 5.  but they that have done evil to everlasting condemnation. Then the glory of this Queen shall be seen, when her body that was sowed in corruption, shall rise in incorruption; when her flesh that was sown in dishonour, shall rise in honour; when her outward man that was sown in weakness, shall be raised in power, when her body natural shall be raised a body spiritual; 
Ad Cor. 1.15. Ep. ad. Timoth. 2. cap. 4.  in that day wherein the righteous judge shall give a crown of righteteousnes unto her, & to all them that love his appearance.  
The second and last thing that I observe this testimony of our Saviour, is that wherewith this Queen shall then be honoured, which is judicial power. This Queen shall not only rise, but judicial Power shall be given unto her, which power is expressed in these words. This Queen being risen, or rather raised by Christ our Saviour in the resurrection, shall condemn this generation, this obstinate & rebellious people of the jews, in whose hearts incredulity is engraved with an iron pen; with the point of a Diamond, 
jerem. cap. 17.  with the claw of an eagle, which have hearts that cannot repent, & know not the time of their visitation, If it shall be here objected that judicial power is only given to the son of God, according to that answer of our Saviour the 5. of john's gospel. 
v. 26.  For as the father hath life in himself: so likewise hath he given to the so●ne to have life on himself. And hath given him power also to execute judgement, 
v. 27.  in that he is the son of man. 
v. 30.  I can do nothing of mine own self: as I hear, I judge, and my judgement is just because I seek not mine own will, but the will of the father who hath sent me. 
Civil. in john. lib. 2. cap. 14.  Whereby Saint Cirell hath perspicuously proved in his commentaries upon the 5. of john, that by the argument of the act of exercising of judgement Christ our saviour is invincibly demonstrated to be of the same substance with the father in these words. 
Psal. 81. Psal. 74.  Cui orbem terrarum judicare convenit nisi soli Deo? etc. To whom doth it appertain to judge the world but God alone? whom only the holy Scripture calleth unto judgement saying; Arise, O God, and judge the earth. And again, because God is judge, he putteth down one, and lifts up another. He saith, judgement is given him of his father, not that he hath not this power of his own nature; but he showeth that all things are in his divine power by ways of dispensation in regard of his manhooode. Yet this argument infringeth nothing this honour, that our Saviour in this place attributeth to this Queen in the resurrection of the dead. True it is that properly to speak, only judgement, condemnation, life, death is given by the father to jesus Christ, in that sort as our Saviour hath spoken chap. 5. joh. 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 affirm, that any shall judge or condemn, but only such a person as is by essence God. But in this sense it is not understood here; wherefore I suppose that that distinction which the Schoolmen have given though somewhat barbarbarously in word, yet pithily in sense may sufficiently satisfy this objection, and plainly express without all absurdity, 
Aquin. Suppl. 3. part. Sum. Quaest. 88 Art. 1.  in what sense our saviour hath attributed in this place judicial authority to this Queen in the general resurrection. If the word to judge or condemn which is a part of judgement be taken principally and essentially, it is peculiar to the three persons in the blessed Trinity, the Famther, the Son, and the holy Ghost, only because God is the only creator of man: & judgement is only in the power of God that can search the inward man. In this sense the Psalmist saith, 
Psal. 96.9. Vrsin. exp. Symb.  God cometh to judge the world to righteousness, and the people in his truth. judicium erit trium personarum Divinitatis quoad consensum & authoritatem. All the three persons of the Godhead shall judge in respect of their consent and authority. Secondly Christ our Saviour shall judge in humana naturâ God and man in man's nature, because in that nature he hath redeemed us, and for that the final sentence in the last doom shall be pronounced by him only: and according to this human nature, it is said that Christ shall judge potestate ordinatâ & delegatâ. By a subordinate power, and by way of Commission. Thirdly the twelve Apostles of the Lamb shall judge accessoriâ dignitate. By accessary dignity which then shallbe given them, according to that in the 19 of Saint Matthew v. 20. And jesus said unto them, verily I say unto you that when the son of man shall sit in the throne of his majesty, ye which followed me in the regeneration shall sit also upon twelve thrones, and judge the twelve tribes of Israel. And for that they were eye witnesses of those eye miracles that Christ our Saviour wrought, 
Act. 1.21.22.  and because they faithfully preached unto the jews and all the world his doctrine, according to the rule whereby the whole world shall be judged; and for that in the excellency of glory given them by Christ our Saviour they shall overshine others by diversity of glory in the day of judgement. All the faithful shall judge judicij approbatione, that is, all the faithful shall subscribe to the judgement of our Saviour in the general doom of all the world, that that judgement which Christ our Saviour shall then pronounce is true and just, when the sentence shall be given for the godly venite benedict etc. come ye blessed, and the contrary sentence shall be uttered against the wicked Ite maledicto etc. go ye cursed. This sentence (I say) the godly shall with their approbation testify, such honour shall be given to all God's Saints. And in this sense that honour is given to the faithful to judge and to condemn according to this judgement of approbation in that place of S. john. And after these things I heard a great multitude in heaven saying Halleluiah; 
Apoc. 19  salvation, & honour, & glory, & power be to the Lord our God. For true & righteous are his judgements: for he hath condemned the great whore, which did corrupt the earth with her fornication, & hath avenged the blood of his servants shed by her hand. And again they said Halleluiah: & her smoke rose up for evermore. And the 24 elders, and the four beasts fell down and worshipped God that sat one the throne saying Amen Hallelivah. 
Eph. 1. 1. Cor. 6.3.  According to this form of judgement I suppose also these words may be understood of S. Paul, For I accord with Bezaes' exposition that the faithful shall judge the Angels. 
1. Diabolun cum suis Angelis.  Lastly, according to this judgement of Approbation this holy and Godly Q. of the South shall judge & condemn the incredulous ewes, the hard hearted jews, I say, in whose streets Christ our Saviour prophesied, in whose streets Christ our Saviour cast out Devils, amongst whom he did so many good deeds, and wrought so many miracles; who did stop their ears like deaf Adders, rather than they would hear him who was far greater than K. Solomon, whom K. Solomon shadowed, who infused to K. Solomon his great wisdom; who did not only stop their ears rather than they would hear him, but withal did spit out venom against him that sought to save them; who did not only spit out venom against him, but with their tails stung him to death, who called them of his infinite goodness to repentance, who prayed for their conversion when they crucified him. To which Saviour with the Father and the holy Ghost be all honour, power, and dominion rendered both now & for ever. Amen.    

THE APOLOGY OR DEFENCE of the Church and Commonwealth of England for their annual celebration of Q. Elizabeth's Coronation day the 17. of Novemb.  
HAving in the Sermon or treatise going before, sufficiently (as I take it) discoursed of each point naturally issuing out of the general fountain of the text, wherein the Queen 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 jews of ungrateful obstinacy, obstinate infidelity, & wilful refusal of the light of the blessed Gospel by his ministry revealed unto than: And having at large in the preface of this book yielded some reasons whereby I rather bound myself to this text than any other at that time, annexing thereunto by way of illation such matter as I took to be pertinent to my purpose, & convenient for the present occasion: It remaineth now that to these heads before specified, I should adjoin in manner of Apology a discourse of a controversy somewhat appendent and belonging to the matter antecedent. In which Apology I have undertaken, as far forth as God shall enable me, to defend, that the celebration of the festivity in these times, yearly solemnized the seventeenth of November by the people of this Land, to God's glory, and her majesties comfort, is an office in itself sacred, religious, no ways repugnant to God's holy word, and the constitutions of the holy Catholic Church: And that the triumphs & the signs of joy that day performed by the faithful and dutiful subjects of this Realm, and such orderly disports, are things in their own nature laudable, commendable, and in no sort disagreeable with the actions of any well governed state, or well ruled commonwealth. I have undertaken the handling of this argument by the assistance of God's holy spirit upon these reasons.  
First because this argument suiteth my former treatise, & is, 
Odyss 9  as I may term it with the Greek Poet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fragment though not naturally issuing out of it, yet necessarily by the way of consequence joined with it.  
Next in this treatise all faithful subjects of this Realm may behold as in a glass the good fruits that due obedience usually bringeth forth, to their great peace and comfort, and to the good examples of many ages following: & what offices of benevolence all true subjects own by the law of God and man, to their princes, superiors & governors, 
Rom. 13.  who bear the sword by God's ordinance for their defence, under whose shadow they are shrouded, in whose branches they build, under whose patronage by God's holy institution they are shielded.  
Thirdly, for that I hope by the plain and effectual handling of this present argument, that many of her majesties subjects which have been contrarily persuaded by certain seditious spirits privily lurking in this Realm, will upon the just view & diligent reading of this discourse be reclaimed from then former misconceipts which they had before unadvisedly made approbation of.  
Fourthly for that in mine opinion, the sincere clearing of these accusations contained in this treatise ex officio appertain to him upon whom the office of preaching the 17. of November at Paul's is by authority imposed.  
Lastly, for that the blossoms of this Apology shall I hope in short time by God's grace yield some fruits of gratitude, not altogether unseemly to present her Highness with all, by whose honourable stipend I have been relieved these many years in this famous University, and by whose magnificence when I served the Church of God in the netherlands being Chaplain to the Earl of Leceister his Honour, I was graciously rewarded.  
Moreover I do beseech all that shall read this treatise, not rashly to condemn at the first sight any thing that shall be inferred in the discourse, and shall concern this present argument; this treatise being mere Apologetical, indicted of no gall of bitterness, but only penned to this end to justify the Church and commonwealth of England in the action of the solemnisation used yearly in these times the 17. of November, and to satisfy them that have been contrarily persuaded by such as have not wished well unto the state of Religion now publicly professed in this Realm, and to the blessed peace which through God's mercy England hath long enjoyed, & doth yet enjoy, (and God grant it may long enjoy) under the happy regiment of Queen Elizabeth: desiring them, that have 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 judge, 
Act ●3.  who would not hear S. Paul his most just defence, neither release him upon the testimonial contained in Claudius Lysias his Epistle, until he had heard what his adversaries could speak against him.  
I desire thee to observe herein also (Gentle Reader) that in this tract my chief drift and intent is only to answer such accusations as are objected against our celebrities now yearly used the 17. of November in manner & form before specified. But yet because the authors of this accusation have so cunningly framed their speeches that it is unpossible almost to defend the solemnes of the Coronation without mention also of our thankfulness to God in remembering the day of the Queen's Nativity, very willingly in defending the one I acknowledge myself no less armed to defend the other. And although I mention only, or for the most part the day of the Coronation, yet understand that the very same objections are for the most part of that nature, that oppugning the one, they do oppugn the other: those accusations I mean that they allege against the Coronation day, fitted by them artificially, do serve to oppugn also our celebrities used for Queen Elizabeth's birthday: imitating herein the skill of experimented canoneers, who although they take their aim directly against one part of an opposite rampire of stone which they batter, do not only strike that part which they fix their eyes upon in the discharge, but immediately strike the directly adverse part also by no less violence in repercussion and rebound: imitating, I say, herein Echoes, in which one voice doth yield two sounds, and those brazen Cymbals in the temple of jupiter Dodonaeus, 
Chil. Eras. Cent. 1. & Suidas.  which were so artificially contrived, that if one rank were touched, the other also sounded: resembling likewise the sound of the Lute, which if you press in the neck 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 keep myself within compass, in few words I will lay down the state of the Controversy, that in it you may see the substance of the matters in this argument to be discussed.  

THE STATE OF THE QUESTION.  
1 Whether the sacred solemnities at these times yearly celebrated by the Church of England the 17. of November, commonly named (QUEEN ELIZABETH'S HOLY DAY) be repugnant to the immaculate institutions of the law of God, and to the reverend and Christian constitutions of the holy Catholic Church?  
2. Whether the triumphs undertaken and performed at Court that day bonfires, r●nging of bells, discharging of Ordinance at the Tower of London in the honour of the Queen, and other signs of joy then usually and willingly exhibited by the people of our Land to express their unfaine a love to her Majesty, be laudable, convenient, and in their own natures tolerable in a Christian Commonwealth?  
The Adversaries hold the Negative as it hath appeared, and doth appear by speeches, and writings: we hold and teach the contrary to them herein: but because a bare Assertion is not of sufficient validity to decide a matter controversial, & a bare Negative is not of itself in such a case a sound & sufficient answer without the reason of our Negative; 
Cic. 1. de Natura De. orum. Ipse dixit. Turpe est philosopho aliquid dicere sine ratione, quamtò magis Theol.  and since Pythagaras his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not a ground sure enough in controversies now a days for the opponent to use, or the Adversary to rely upon, without other probable and sufficient reasons; the particular and sincere alleging of our Adversaries objections, and the allation of our answers, will easily demonstrate who maintain the undoubted truth, and who deal sophistically, maliciously, untruly.  
And because in custom of Schools oppositions ordinarily are precedent to solutions: In places of judgement, accusations are accustomably heard before defences; plaintiffs inform, before defendants put in their answers; I will first lay down what exceptions our Adversaries take against the solemnisation the 17. of November in this Realm performed; who be the accusers in this action, & what manner of persons they be that have picked this quarrel, with what ●ile their weapons have been sharpdened, in what mould they have been cast, on what anvilde they have been hammered.   

The Accusers.  
I find in this Action four accusers, three of them of our own nation, 
O●om. in Macchab.  the fourth by profession a jesuite, or as they call themselves of the Society of jesus, borne in Lorraine as he saith himself, 
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 book 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 term anonymal, because those things that he hath objected come to me but at the second hand, and by the reference of some other, the author remaining Individuum vagum. But because , Reynolds, & Serrarius are held men of greater reputation for opinion of learning, variety of reading, and laborious penning, by them that prefer Babylon before Zion, the traditions of men before the heavenly inspired and purified word of light and life; I will especially insist in this discourse upon such accusations, as they have devised, contrived, uttered, and set abroach in the world.  

Accusation.  
The Church and common wealth of England transgresseth against the laws, and offendeth against the sacred practices of the holy Catholic Church, and by the issue thereof against God, in that it solemnly celebrateth the 17 of November, and ordaineth it to be a holy day, or day sacred by church-service to the honour of Queen Elizabeth.  
The triumphs at Court, and other signs of joy that day usually exhibited by the people of the Land, are foolish, ridiculous, mere heathenish, and actions that savour of nothing else but mere flatteries etc.  
The sum of these accusations, and the substance of these exclamations which they have used in this debatement, may be reduced breisely to these heads, & conveniently digested after this manner.   

Objections appertaining to the fi●st general head.  
The repugnancy of these solemnisations and celebrities to Gods holy word, and the constitution of the holy Church, they have endeavoured to prove after this sort.  
Such public offices of any church that cannot be warranted by God's holy word, that have neither precedent therein to patronage them, not any good consequent out of scripture; which also have neither decree, Canon, nor constitution of the holy catholic church, neither any approved testimony of any history, or of holy Father, are mere unlawful, scandalous, and merit abolishing.  
But the solemnisation & celebrity now yearly used in the church of England the 17. of November cannot be warranted in such sort, as it is required in the premises of the Mayor.  
Ergo The solemnisation and celebrities now yearly used in the church and commonwealth of England the 17. of November are mere unlawful, scandalous & merit abolishing.  
All church-service, wherein all glory and honour is not given to God alone, wherein the office of the B. Virgin the mother of God is neglected, brought into contempt, or wilfully omitted, is mere scandalous, impious, and intolerable.  
But the Ecclesiastical service some days used at these seasons in the church of England is of this nature and quality.  
Ergo the Ecclesiastical service some days used at these seasons in the church of England is mere scandalous, impious, and intolerable.  
That church service which worketh among Christian people, any neglect, contempt, or forgetfulness of any one Saint canonised by the church according to that order which the Roman Consistory hath prescribed, is not allowable.  
But the solemnisation of Q. Elizabeth's holy day worketh among Christian people neglect etc. of a Saint canonised, namely of Sr. Hugh, sometime Bishop of Lincoln.  
Ergo the solemnisation of Q. Elizabeth's holy day is not allowable.  
That church service, and those exercises and disports that are materially foolish, mere parasitical, and sp●ced with flattery, which reduce men back again to the fearful abomination of heathenish Idolatry, long since cast down and confounded and hissed out of the world by the light of the glorious Gospel of jesus Christ, are not to be tolerated in any Christian commonwealth.  
But the church-service and exercises now yearly used in England are of the nature specified in the Mayor.  
Ergo the church-services and exercises now yearly used in England the 17. of November are not to be tolerated in any Christian commonwealth.   

The objections that appertain to the second general head.  
Whereas they presuppose we will deny it, that the church of England prescribeth that day to be observed as an holy day, they labour to prove by these cavils ensuing that our denial herein is merely unture, and contradicteth our own decrees prescriptions, and approbations.  
Those days unto which we give all the signs of holy days, or the mayor part, must needs be observed for holy days by us, according to that Maxim of the Logicians: The denomination followeth the whole, or the Mayor part.  
But the days of Queen Elizabeth's Coronation, & Nativity have all the signs of holy days:  
Ergo the days of Q. Elizabeth's Coronation & Nativity are observed for holy days by us.  
2 Those days must needs be reputed holy days by us, which we observe with greater devotion & more religiously than the chief holy days of the whole year. But we observe the days of the Queen's Coronation and Nativity with greater devotion & more religiously than the chief holy days, namely, than Christ's Nativity, and then the day of his Ascension.  
Ergo the days of the Queen's Nativity & Coronation must needs be reputed as holy days by us.  
The sum & substance of all their objections, that I have seen or heard, are concluded in form dialectical in these premises: it remaineth now that I should examine them, answer them, & refel them, as far forth as, God shall enable me: which thing I will endeavour to perform by God's grace by trying them upon approved touchstones, by weighing them in indifferent balances, & by bringing them unto the light which discovereth & proveth all, joh. 3.20. wherein I will labour by the fire of God's word, to sever gold from brass, stubble & hay from precious stones: & will do my best by the testimony of ancient approved learning, to deal herein like as the Eagle, who willingly nourisheth such young ones & acknowledgeth them to be her own which can look on the Globe of the Sun without winking, or any impeaching of the crystalline humour of the eye, excluding the other out of his nest as haggards, bastards, and misbegotten.  
By the premises the readers may easily perceive upon what terms our accusers stand in this debate, upon what complots their accusations have been contrived, with what cunning bitterness and disdain their discourses herein have been compiled. Now it remaineth (Gentle Reader) that thou shouldest with as great equity and indifferency listen to the answers ensuing, and to the sincere Apology by which the slander of these accusations shall easily (by the grace of God) be confuted; 
Plut. vite. Alex.  hoping that thou haste reserved with Alexander the other care for the defendant; I briefly enter to the matter, proposing that sentence of K. Solomon to myself to follow, 
Prov. 15.  desirous to perform all things with good adulce & meditation Cor iust● meditatur quod respondeat, especially because I have undertaken herein to defend the credit of our Ecclesiastical government, and the honour of this flourishing & mighty kingdom concerning this action.   

Intentio.  
The solemnities and celebrities performed the 17. of November in the State & commonwealth of England etc. are things mere unlawful, scandalous, evil, not to be tolerated, pernicious, injurious to God's glory, and to his Saints, foolish, mere parasitical, and such as open a window to reduce into the world again 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 God's word, whereupon the Protestants in all their disputations and writings do accustomedly rely, and entirely make their demur upon, as their souls sole anchor either expressively or by the way of necessary illation and good consequence etc. besides that it cannot be maintained by any sound Canon of the Catholic church neither by any testimony approved of any of the holy Fathers, neither by any good practice of any Christian commonwealth. I beseech thee (godly and indifferent Reader) patiently to examine each member of this accusation, beginning with the first head alleged in the Mayor, the other parts of the premises by God's grace, shall either in the sequel of the first general head, or in the parts of the second general head be faithfully examined, opened, discussed, and debated.   

Answer.  
This accusation is forged of mere untruths, and hath no good ground, but is built upon the sands, and with the least puff of wind, and blast of weather is immediately confounded. True it is these words are not registered in scripture by so many titles and syllables; 
Math. 7.  The church of England shall observe the 17. of November such a celebrity, & such a form of service, in such manner as the Lord prescribe●h the feasts of the old Testament Memento ut diem Sabbati sanctifices Remember thou keep holy the sabbath day. 
Ex. 20. Le● 23.  The feasts of the Lord which you shall call holy assemblies, even these are my feasts etc. yet this is true also that there is nothing used in the public service of the church of England that day, which may not be justified and warrantted to be lawful, religious, and each way grounded upon the infallible truth of God's word either explicitè, or implicitè, (as the schoolmen speak) either expressively, or by the way of necessary illation or consequence, not doubting but that all that are learned, and indifferent men will yield approbation to this kind of answering, & so much the more because Gregory Nazianzene syrnamed the Divine hath broken the ye to me herein (as the proverb is, 
Greg. Pres. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ) and is the pattern whom I follow. Rerun aliae non su●t, sed dicuntur: aliae, cum sint, minimè dicuntur: aliae nec sunt, nec dicuntur: aliae den●que et sunt, & dicuntur. Of things some are not contained in the scripture, and yet are said to be: othersome are contained, and are not said to be: others neither are contained, nor are said to be: other; both are contained, and also are said to be. That there is nothing that day used in the church-service of England but what may be warranted by God's word, it is manifest by this manner of demonstration. In the Liturgy or church-service of the church of England used the 17. of November there are two things to be observed: 1. What it participateth with other Festivities in this office: 2 What is principally that day and by the ways of particularity performed in the church. For the first, the general office of the church that is used upon any holy day, is that day also according to the manner of other Festivities observed, this office wholly consisting upon an holy confession of sins, distinct recital of certain Psalms, and two Chapters of the old & new Testament ordinarily, which form is also religiously observed each Sabbaoth day and holy day throughout our Realm, and every day of the year particularly in her majesties Chapel, & each Cathedral 〈…〉 this land. This manner of service of God, I think 〈…〉 can take just exception against. For the pattern of 〈◊〉 we have received out of the ancient church of the jews, out of the acts of the Apostles, and from the primitive church, 
〈◊〉.  and all ancient churches Greeke and Latin.  
The particular office on the 17. of November now used is an exposition of some part of Scripture, and public prayer. The exposition of Scripture choose by the Minister that day is such as is si●te to persuade the auditory to due obedience to her Majesty, and to be thankful to God for her majesties happy and flourishing Regiment these 43. years: and to excite them to prayer unto God long to continue her Grace amongst us (if it be his blessed will) & to deliver her Highness from all malice of her enemies. After the sermon solemn prayers are made by the Ministers, or set forth by public authority employing matter of this quality. Lastly if there be Psalms song, or sacred Antiphones, either by the whole multitude, or by the Quire, (as it is used in her majesties Chapel, or in Cathedral Churches,) they are composed according to this form of prayer in the word going next before specified.  
Other form of divine service I do not Apologize; beside I know none other, and moreover I am persuaded, that our adversaries are able to justify no other. This being the sum and substance of all the sacred office in our church that day, very great reason had I to deny the Minor.  
The reasons that I yield and build upon are two unremovable grounds, not being willing to trouble the reader with the multitude of them that might for this purpose be selected out of God's book.  
The first place that serveth for my purpose hereunto, 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, prayers, intercessions, giving of thanks be made for all men: 2. For kings and all that are in authority, that we may lead a quiet and a peaceable life, in all godliness and honesty: 3. For this is good and acceptable in the sight of God our Saviour.  
The 3. ground that I rely upon is the 20. Psal. according to the holy prophet David, desiring the adversaries to examine whether these things be so or not, or serve to that purpose that I have alleged them.  
The first ground pregnantly proveth the truth of my assertion, and the 20. Psalm no less manifestly, 
Titleman. Prefat Psal ●at 20. Heb. 21.  as learnedly & pithily F. Titleman hath proved; a man whose authority our Adversaries neither will, neither can deny with any equity, neither do I think that any of them will stand upon it.  
For the first, namely the place alleged out of the 2. Chap. of the Ep of S. Paul to Timothy. Some will appeal here to the Syriack text, affirming that this Canon only concerneth the private duty of the Minister herein, and in no sort the public service and office of the church: in regard that in that place, 
Syriacus context.  in their language, the pronoun Demonstrative is inserted in the 2. person. I exhort Thee, therefore; or I require of Thee therefore; which pronoun the Greek and Latin hath omitted.  

Chrysost. Oecum. Ambr. he vulgar editio. Hycron.  To this I answer, first that all the Greeks' and Latins that I have seen leave out the pronoun; Chrysostome, Occumenius, the Comment ascribed to S. Ambrose, The vulgar edition, Itala, S. Hyerom, Erasmus Annotations and Paraphrase upon whom I rather rely then upon the Syriack herein.  

Erasm Annotat. Paraphras.  Secondly, admit the pronoun (Te) be inserted, as Tremelliu● hath done, yet this maketh nothing against our position. For although but the Bishop or Minister alone be mentioned, yet since this is to be done in solemn 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 hereunto is not excluded. 
1. Tim. 3.15  Also that this Canon, & many others in this Epistle import the public office of the Church, it may easily be proved out of the 15. verse of the 3. Chapter and in diverse other places of this Epistle: which sense also Saint Chrysostome followeth in his expositions of these words given: id est in quotidiano objequio, perpetuoq▪ Religionie ritu: & Theophilact: his Abridger hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I● daily worship. 
Ambrose.  For it behoveth the Bishop or Minister being a public 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 faithful & unfaithful, for friends, and enemies: for such as re●le and afflict us; for Kings. Haec regula ecclesiastica tradita a Magistro Gentium est quae ut ●tur Sacerdotes nostri ut pro omnibus supplicent. This Ecclesiastical or Church-rule which our Ministers use is delivered by Paul the teacher of the Gentiles, that they pray for all men. I might adjoin also hereunto the opinion of some concerning the nature of the greek words especially used in the ●ext by the Apostle. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, supplications, prayers, intercessions, giving of thanks: but since Oecumenius hath not employed so much in his definitions, I voluntarily omit to prosecute it. 
Occumenius.   
The second cavillation or quarrel which is picked or conceived against our practice of this Canon, is this. True, ●ay our Adversaries, this place enforceth by plain proof, that public prayer is to be made for Princes, and all placed in authority in all assemblies of holy Church: to deny that, is an anabaptistical absurdity, and an uncharitable impiety. But yet for all that, we affirm (saith the Adversary) that it savoreth somewhat of Superstition, judaisme, & Gentilism, to restrain the solemn Church-office to one day, and to observe it in such sort as it is now performed in the Church of England.  
To this I answer in this sort. First I doubt not but each day many faithful & godly people domestically through out all her majesties dominions, make fervent prayer to almighty God for her highness safety. Secondly it is evident that in all Cathedral Churches through all this Realm, & in each great Parish and Congregation of the Land, where morning and evening the sacrifice of that divine service is offered unto God, public prayers are in like sort made for her Grace's preservation. And to this purpose diverse prayers, and Collects are ordained daily to be read in ●he places before specified, as it appeareth by our Communion book: yet this nothing impeacheth the lawfulness of the sacred celebrity yearly performed the 17. of November, no more than the private prayers made by each man at home impaireth the lawfulness of public prayer in the like case used in our Churches; no more than the sacred prayers each week generally used Feria 4. & 5. impeach the sacred Service in the solemn feast of Christ's Nativity, Resurrection, Ascension, etc. or any other holy day now solemnized in this Realm. This being a sound Maxim in Divinity: So that the materiality of a divine precept be observed the time and order of the use of hundreds of them are, and have been left to the disposal of the holy Catholic Church, and most commonly to every provincial Church & Diocese of every Christian kingdom. This is the cause why Wednesday & Friday rather then Monday or Thursday are days appointed for divine service throughout this Realm; This is the reason why we resort to hear divine service, and Sermons at such & such times; why such psalms are reputed this day, others another; why holy communions are rather ministered at such a time then at other. In which church practise we follow the heavenly counsel and sincere light of that Lamp that the Apostle hath lighted unto us 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
General Max.  Let all things be done honestly and in order These places being to be understood of observations of Rites mere Adiaphorall or indifferent, and according to this form of celebrity all is done by us herein exhibited. Which manner of observations S. Austen hath in these words following made approbation of answering januarius his Interrogatories according to this form. Three sorts of things are to be considered that concern our action in the church: 
Ad januarium. Epist. 118.  1 Those things which the authority of the holy scripture prescribeth to be done by us, (he makes no question of these but we are all bound to perform them, according to the due concernment of place, time, and person) The second sort of things consisteth of such actions which the whole church acknowledgeth dispersed far and wide over the face of the world (to doubt to do any of these as far forth as they concern place, 
Disputare.  time, and person, is a point of most insolent madness) The third sort of things are such as are used in sudry sorts by diversity of nations, countries, & provinces, of which kind these may be instanced in. Aliqui ieiunant Sahbato, alij non; Alij quotidiè communicant corpori & sanguim Dominico, alij certis diebus accipeunt; alibi Sabbato tantum & Dominico, alibi tantum Dominico; Totum hoc genus rerum liberas habet observationes, nec disciplina ulla est in hic melior Christiano, quam ut eo modo agat quo agere viderit Ecclesiam ad quamcunque forte devenerit. Some fast on Sattursday, & some fast not on Satursday: Some receive the Communion every day, some on certain special days: some on Satursday, and on Sunday only, some on sunday only etc. All things of this kind have free and arbitrary observation, and herein there is no better discipline for a Christian, then to conform himself to do as he seethe that Church doth whereon he lighteth.  
Lastly if it be demanded what coherence the 20. Psal. hath with this place cited out of the 2. of the B. Apostle to Timothy, 
Gloss S. Hierom. S. Aust etc. 2 Sam. 21. Rab. Solomon.  and wherein they be proportionable to aver the proof of the matter controversied, since many expound this Psalm only of Christ our Saviour; other some (as namely Rab. Solomon) of king David 2. Sam. 1 cap. 21. when david's men, in regard of the danger that Ishibenob put the king unto, swore unto David saying, Thou sh●lt got no more out with us unto battle lest thou quench the light of Israel: I answer omitting all exposition of writers on our side, lest I should seem partial in mine own judgement, and do allow and follow herein the opinion of Fr. Titleman, which he hath delivered in the proheme of his Paraphrase of that Psalm, as most agreeable to the truth and most fitting this purpose. 
Fr Titleman in Psal. 19  Most of the learned do refer this Psalm unto Christ, as making it the prayer of the faithful, wishing all happiness and prosperity unto him; whose godly exposition I may by no means disallow, yet must I crave pardon if in this my illustration upon this Psalm I shall rather ascribe it to a civil Prince or governor, because indeed it seemeth to me to be a prayer made by David himself, & delivered unto the Priest's as a form of prayer and blessing for his safety, and for his happy success, and victory against his enemies. Qua uterentur ad cantandum & supplicandum Deo pro regis salute pot●ssimùm eo tempore quo contra hostes esset prafecturus. Which form of prayer they should use when they did either praise or pray unto God for the safety of their king, chiefly when he went forth unto battle against his enemies. Et quontam B. Paulus do●et Timotheum scribens, 
1 Tim. 2.1. ●.  Primum omrium fieri obsecrationet, orationes: and seeing the B. Apostle Paul teacheth Tymothy writing unto him that first of all supplications, prayers, intercessions, and giving of thanks, be made for all men. For Princes, and for all that are in authority, Cumque vix alius in universo Psalmorum libro occurrat quitam commode & apertè per omnia ad hoc propositum quadret, visum fuit nobis expediens hunc psalmum, ●…a elucidando, aptare, ut apta forma esse possit orandi pro Rege, aut etiam alio quolibet sive in temporal bus, sive in spiritualib●s prasidente, ut ipsum proferant sive Sacerdotes, sive al●… et subiecti pro salute Regis. And seeing in the whole book of Psalms scarce may we find another Psalm, which so fitly and evidently every way suiteth this purpose; it seemed good unto me to proportion out this Psalm, by thus illustrating it; to be a fit form of prayer for a king, or any other Temporal or Spiritual Potentate to be used either by the Priests, or other his subjects for the safety of the king.  
The other parts inferred in the Mayor of the first syllogism since they confine in nature these accusations that appertain to the second general head, I differ the handling of till it please God I come to that part of the Apology, & until I have confuted the three main accusations that immediately ensue this first.  
If question be yet made, what reasons we have why this Church office rather should be celebrated and solemnized the 17. of November, than any other day: I answer, we rather perform this office upon this day than any other, for that as this day 41. years now expired, God of his infinite goodness gave to our Queen Elizabeth the Crown of our Realm by lineal descent after the decease of her Sister Queen Mary. A day registered 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 fearful and bloody Eclipse, and all country's subject to the English Sceptre. A day wherein God gave a rare Phaenixe to rule this land. A day shining graciously to many poor prisoners who long had been wearied in cold and heavy irons, and had been bound in the shadow of death, unto whom she came as welcome as the sweet shower cometh to the thirsty land, and as the dove that brought the ●●●ell leaf in her mouth (if it be lawful to use this speech) came to faithful Noah, and to his family, 
Gen. 8.  after they had been long tossed in the miraculous deluge. I might hereunto adjoin how necessary a thing it is for kingdoms faithfully to observe record of days this condition, in regard of the just Computation of Princes Reigns, but that I am loath to spend 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 given to God alone, and wherein the office of the B. Virgin the mother of God is neglected, brought into contempt or wilfully omitted, is mere scandalous, impious, and intolerable.  
But the Ecclesiastical service some days used at these seasons in the Church of England is of this nature & quality.  
Ergo the Ecclesiastical service some days used at these seasons in the Church of England is mere scandalous, impious, and intolerable.   

Answer.  
The 1. part of the Mayor cannot be denied. For true it is that no church-service can be good, lawful, true, or sincere, wherein all honour and glory is not given to God. For our Saviour calleth (Math. 21.) the church of God the temple of God, 
Mat. 21 12. joh. 12. Mar 11. Isa. 56. Luke 19 Act. 13. Esay 2.2.3 Psal 122. Eccle 4.17.  his father's house, mine house, the house of prayer etc. This also may be proved by the continual practise of the Synagogue by the prescription of the Apostle 1. Cor. 11. 1. Cor. 14. 1. Tim. 2. and 1. Timoth. 3.15.16. neither needeth it any proof more than the sun wanteth light, or the sea waters.  
The sequel of the Mayor first I purpose to stand upon: next I require the proof of the Minor This Nicol●us  in his book De schismate seeketh to demonstrate the evidence of this sequel and the Minor in this sort, and in these words, 
Pag 302. de Schis.  First. Protestants utcunque tenent festos penè omnes, quos antiquitus celebravit Ecclesia, 〈◊〉 ●utores solum in festum sacratissim: sacraments, et D. Virgins, cuins Assumpt. Nativ. Concept. solennes dies abrogarunt, 
Solemnislimè O pure Cicetonian.  atque ad matorem eiusdem sanctissimae Virginis contemptum Elizabetha Natalem diem solemnissime celebrant etc. The Protestants although they hold & allow almost all the feasts that the ancient church observed, yet they are more malicious against the feast of the Blessed Sacrament and of the B. Virgin; the solemn feasts of whose Assumption. Nativity, and Conception they have abbrogated, and, to the farther contempt of that B. Virgin, instead thereof most solemnly do celebrate the birthday of Q. Elizabeth.   

Answer.  

Note.  In this Accusation of Mast. Saunders first observe that this objection doth especially concern that Church-celebrity, which he affirmeth is now used in England the 7. of September, which is the day of our Q. happy Nativity: so that this accusation in show, and at the first sight cometh not within the compass of any public celebrity performed in England the 17. of November: so that here I might refer this to some other discourse, as a matter mere impetiment to this present case. Yet in regard I promised at the beginning of this treatise to answer, as far forth as God should enable me, all such matters of accusation, as the adversaries had artificially, though maliciously, & impertinently inferred jointly with that which materially & immediately concerneth the solemn action of this Realm the 17●0 Novemb. I will as briefly as I can by God's grace discover the mysteries of this sequel, and the weakness of those foundations where upon 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 sequel, and by the way of issue his speeches can bear no sense at all, unless those things, that he hath uttered in the bitterness of his gall, be understood of the actions of this Realm now yearly performed the 17. of November. The sequel of the Mayor is that thing which I first demur upon; I would willingly have them prove by the warrant of God's word, and by the practice of the universal church, that there is any church-office due to the ●. Virgin the Mother of God the 8. of September yearly, 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.  Secondly S. Austin de Sanctis affirmeth, Post illum sacrosanctum Domini Natalis diem, nullius hominum Nativitate legimus celebrar● nisi solius beati johannis Baptistae. In alijs sanctis & electis Dei novimus illum diem coli, quo illos, post consummationem laborum & devictum triumphatumque mundum in perpetuas aeterni●atei, praesens haec vita parturit. In ali●s consummata ultimi die● merita celebrantur: 〈◊〉 hoc etiam prima dies, & ipsa etiam hominis ●●tia consecrantu● pro hac absque d●bio causa, quta per hunc Dominus adventum suum, ne subitò homines ●●sperati m●on ag●●scerent, volu●t esse testatum. johannes autem figura fuit verevis I estamenti, & in se fo●mam praetulit legis: & ideò johannes 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 john the Baptist. We do know concerning other Saints and elect of God that day to be remembered in honour by us wherein the last day of this present life was made a passage unto them to eternal blessed ●esse, after they had finished their course in this vale of misery, and triumphantly made a conquest of this world of vanity. In other Saints we remember their consummate merits of their last hour, but in this Saint (that is john Baptist) his first day, & the very first fruits of his nativity are consecrated or hallowed, questionless for this cause, because the Lord would have his coming testified by him, lest upon the sudden men should not acknowledge him, whom they (in the dullness of their hearts) did not hope for. For john was a figure of the old testament, and carried in himself a figure of the law: & therefore john foretold of our Saviour, as the law went before grace: and in his second sermon in eodem festo. Natalem Sancti johannis fratrescharissio i hodi● celebramus, 
Aug de Sanctus. 21. Se.  quod nulli unquam Sanctorum legimus fursse concessum. Solius enim Domini & beati johannis dies nativitatis in universo mundo celebratur & colitur: we celebrate (dea●e brethren) this day the birth of S. john, which prerogative we do not read to have been granted to any other Saint. For only the birthday of our Lord, and john the Baptist is celebrated in the whole world. 
B●ronius Ser. 8   
Besides Cardinal Baronius confesseth that the French Church in the time of Carolus Magnus and Lodovicus P●us knew not of it, 
Con●l. Mogua Canon 55  as it appeareth in Concilio Mogunti●o celebrated about the eight hundred and thirteenth year after Christ, 
Vsvardus Ma●yro. I●hannes M●tu●us Sigebe tu● jemblace. de v●●● hist Ca 85.  as it appeareth by the 35. Canon of that council, wherein no mention at all is made of ●he Feast of the Nativity of the B. Virgin. In this also observe that in Vsuardus martyrologue this festivity is foisted in en● by johannes M●a●us, who hath caused this Martyrologe of Vsuardus to be printed a new. For it could not be that this feast could be at that time, in as much as Vsuardus lived in the time of Carolus Magnus, at whose command he collected his martyrologue.  
Thirdly I do answer that the grounds of the Feasts of the Nativity of the B. Virgin are mere repugnant to h●ly scripture, 
Dur●nd. lib 7 Rational di in. offi●io c 58 Psal 45.5.  according as they were laid down in Durandus. The Feasts of the Nativity of the B Virgin Mary (saith Durandus) is this day celebrated because the B. Virgin was sanctified in her mother's womb. This he endeavoureth to verify by a place of the 14. Psal. according to the Latin, namely the 5. Verse. Sanctificavit tabernaculum suum Attissimus etc. which place in no sense approveth that which Durandus affirmeth of the Nativity of the B Virgin Moreover the book which was written of the birth of the Nativity of the B. V●●g●ne is forbidden to be read in the church, 
Annotat in Vsuardum apud johannem Molansi 8. Sept. Breviar secundum Vsun Sarum part 1. de Nativ B.U. Durand. rational divin officiorum.  because some of the ancient Fathers have judged it Apocryphal Lastly that cause that Durandus yieldeth of the institution of the celebration of this Feast is mere 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, ut in solemnizando caelesti Curiae conformemur That there was a certain religious man, that for many years as this right hard the Angels melodiously triumphing in heaven, to whom seeking out the cause it was revealed, that the angels did rejoice because the blessed Virgin was borne on that night, which the power apostolic hath made authentical, & commanded that feast to be celebrated, that in solemnizing thereof we might so be conformable to the heavenly company.  
Fourthly I answer that that office, which that day is prescribed by the Canons of the church of Rome to be observed in the universal church, is many ways derogatory to the glory of the son of God; as it appeareth in the Breviary secundum usum Sarum. For what the do these words impart; Cuius vita gloriosa lu●en dedit seculo. ipsa conteret eaput tuum. And these: Ave regina calorum, ave Domina angelorum: Virgo Moria facta est imperiosa secundum charitatem erga superos, ac super inferos per districtionem.  
Alma redemptor is matter quae pervia coeli.  
Porta manens, et stella maris succurre cadenti etc.  
Hail Queen of heaven, Hail Queen of the Angels: the Virgin Mary is made imperiour & Ladylike by love 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 star of the sea, help and secure me that are now falling.  
Or these words: Cum iucunditate nativitatem B. M●riae celebremus.  ipse pro nobis interceant ad dominum nostri● C●●u jesum. Let us with all ioyfullnesse solemnize the birth of the Blessed Virgin Mary, that she may be a mediator for us to our Lord and Saviour jesus Christ  

Bellar prae fat 7. x Tom. 1. Tantus est in libris & moribus hae reticotum Sanctorum omnium contemptus tamquam, horribitesque in omnes coelitos blasphemiae, ut ego hi●c pot●ssimùm vehementer admi●●t divini numinis patientiam 1. Cor. 10.  For these & such like matters implied in the feast of the Nativity, the reformed churches have memorably abrogated the Feast of the Nativity of the B. Virgin, as a feast of man's invention, no ways ground upon the authority of God's word, neither of any constitution of the Primitive church, neither established by any decree of the Catholic church 8. or 9 hundred years after our Saviour Christ his blessed Incarnation. But some will here object that in this discourse I imitate my forefathers of one pretended reformation, and tread in their steps, who long ago have proclaimed open war against God's saints. & especially against the Blessed Virgin the mother of God, whom from the time of the conception and birth of our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. all generation shall call blessed Unto whom I make this answer God forbidden that I or any one that call upon the name of God, their God & ours, should speak dishonourably of the least member of God's house, much less of them that walk with the lamb upon mount Zion, whose tears God hath wiped away, who rest from their labours, who reign with Christ, 
Ap● Si●a● 〈◊〉 Har lib; To. 2. he 68 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 4. Hom Ilia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. Tim. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. jud. 11.  by whom 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 scriptures, gloria in honore incomparabili ac perpetuo, bravia in Christo jesu Domino nostro per quem, et cum quo, gloria Patri cum sancto spiritu in saecula saeculorum Amen saints in honour, whose rest is in glory, whose departure berchence is in perfection, whose portion is in perpetual bliss, in holy mansions, their joy with the Angels, their diet in heaven, their conversation in the divine scriptures, their glory and honour incomparable and everlasting, their crown in Christ jesus our Lord by whom and with whom be all praise to the Father with the holy Ghost now and for ever Amen. Neither let any be seduced with any such sinister persuasion, that any one that professeth sincere religion hath any misconceipt, or will use any despiteful, or contumelious speeches against the mother of God, to whom the Angel Gabriel said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hail thou that artfreely beloved the lord be with the: In the Epithet of whose name the glory of her virtues shineth as Epiphanius hath demonstrated in the places marginally noted; yet herein we must ever observe this caveat in all speech, wherein we mention her honour, that none of these attributes, titles, and dignities, whereby she is remembered, be not ways derogatory to God's glory, or raungingly waver out of the limits that Gods holy word hath prescribed unto us to bond ourselves in: which thing the same Epiphanius also hath in holy discretion, in the places before specified, very sincerely delivered unto us: The nature of man hardly stayeth himself in one place, and is ever endangered by his own sl●pperinesse or lubricity, sometimes it bows to much on the right hand, sometimes it bends to much on the left hand, it runs sometimes one point to much upon Sylla, by and by it crosseth a contrary course upon the gulf Charybdis, not able to keep his current 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besides both fire and water as the Poet hath said: which thing, how true it is, this present argument manifestly desciphereth: some sorts of people lend ear to much to the Andicomarians, some listen to much to the Collyridians, some speak despitefully of the B. Virgin, and that is impiety: some make her a God by deifying her, and that is a mad fury This humour invegled certain women in Arabia to offer sacrifice to the B. Virgin blasphemously. In which service was fulfilled that of the Apostle: In the later times some shall departed from the faith, and shall give heed to spirits of error, and doctrine of devils, Erunt enim, t●quit, mortuis evitum divinum prestantes, quemadmodum etiam in Israel coluerunt. For there shallbe (saith he) such as veelae the divine worship to the dead, as there were also in Israel. This spectacle one may palpably find in them of Sichem that have in like sort honoured the daughter of jephthe which was once offered to God in sacrifice by her father's vow. And in Thermutis the daughter of the king of Egypt who was foster-mother unto Moses. Concerning all actions of like quality I conclude in this sort with the same, Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  It is not meet to honour saints beyond that which is meet, but rather to honour their master and maker. The body of Mary the B. Virgin was holy, but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. She was a Virgin to be honoured, 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 bosom of his Father: let Mary the blessed Virgin be honoured, the father, the son, & the holy ghost only be adored. For if God will not have Angels adored, much less the B. Virgin, which was begotten by joachim, conceived by Anna, which was given to her parents prayers according to promise, yet was she no otherwise borne, then as naturally man is borne of the seed of man, conceived in the womb of her mother.  
There remaineth yet of this argument the discoursing of the Minor, which I beseech you in like manner give me leave to unfold unto you.  
In the Ecclesiastical service performed in the church of England the 7. of September, and the 17. of November, at these times some rites are used dishonourable to GOD, and to the office of the B. Virgin the mother of God.  
I demand the adversaries conviction herein.  
The evidence herein (saith the Accuser) I demonstrate in this manner. To the great contempt of the B. Virgin you make the 7. of September an holiday, which is the Even of the B, Virgins Nativity. This 7. you solemnize most devoutly: this day you significantly note in your Calendar with red letters, but the day of the Nativity of the B. Virgin you express only in black Characters etc.  
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 Queen Elizabeth's Nativity with red lines referring you to mine answer herein in the argument of the second general head.) England nowe-adaies celebrateth with greater devotion the 7. of September their Queen Elizabeth's birthday being the Even of the Nativity of the B. Virgin, than the feast of her Nativity, namely the B. Virgin. First I deny that the church of England celebrateth the 7. of September as an holy day, let the adversary prove this by practice, or precedent Canonical, or decree Episcopal or archiepiscopal of the present church of England, & let me bear the shame of it. I answer 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 spiteful Accuser, if false, they proceed from an evill-tongued backbiter.  
Besides by what grounds of Art can this Accuser prove, that if we did solemnize the 17. of September in such sort as his words in sense import, yet it must necessarily follow that the church-service performed the 17. of September being the Even of the B. Virgin's Nativity is the occasion for which the sacred office that day by the Catholic Church prescribed is neglected, and is dishonourable to God's eternal majesty. The Illation of this point persuadeth me to believe that this Accuser thought that Accusasse satis est It was sufficient for him to accuse us, that no body durst examine his writing, that his tongue was his own, 
Psal. 12.4.  that he might say what he listed without controlment, that all men when he should speak should hold their hands on their mouths, that his auditors were no better than those dogboults whom the very sight of Gorgon's head transformed to stones. For what can this else import. Because on the Even English subjects give thanks to God, and show some joy of thankfulness for the comfortable Nativity of Queen Elizabeth, happy in regiment; Ergo on the day next ensuing immediately they contemn to celebrate the Nativity of the B. Virgin. Even as much as one should say: Some years the 25. of March falleth out on Easter Even: Ergo the celebration of the feast of the Annunciation of the B. Virgin worketh a contempt of the solemnisation of Christ our Saviour's Resurrection.  
The second branch of the Accusation galleth deeper, which this Accuser joineth by the way of Addition in these words: Quodque est anditu incredibilius, in summo urbis Londinensis temple, et nescio an alibi, ad complementum divini officij quod olim terminabatur Antiphona ad Divanvirginem hodic nonnunquam dicuntur 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 well most to be herd) That Antiphone or Hymn that was accustomably in the end of the service song by the Quierin the honour of the blessed Virgin, is now converted (as it is reported by common fame) to the laud and honour of Queen Elizabeth, thereby to sound her praises.  
To this I answer by negation, denying utterly that any such form of Antiphone is used in Paul's Church at London, or in any other Cathedral church or chapel of this Realm: Yet will I not deny but that there is an Antiphone song in Paul's a little before the conclusion of service both at morn and even the 17. of November, but this Antiphone is mere Eucharistical, indicted only to this purpose to give God thanks for the happy regiment of Queen Elizabeth, no ways tending to her commendations, further than to glorify God for her happy and peaceable regiment, which GGD hath lent us his 41. years, which God grant she may long continue & prosper in. Moreover observe this (Gentle Reader) that this Antiphone is song in the church the 17. of November only, and at no other time: wherein it is evident that the author and contriver of this accusation hath either wilfully and maliciously charged the church of England with an untruth. (for no other Antiphone is used in any public place in England, as all this Realm knoweth, to whose censure I appeal herein) or else that this accusation most especially concerneth the Antiphone used in the church now yearly the 17. of November: whereby I infer that those Accusations that he hath made in this Syllogism are mere impertinent, or confounded with those things which concern the day of her highness Coronation. Which if it be true, I must think that the accuser's memory was no better than Calvitius Sabinus memory, 
Seneca.  who as Seneca repo●teth forgot in the end of a sentence what words he used in the beginning of the same.  
But this action of the Accuser may be somewhat qualified, if we consider the word dicuntur. Which word importeth so much, that his reference is, by the voice of others. To speak merely unto him, I say thus much; Plinyes fertur is thought commonly a lie, and so reputed among learned scholars: but least any Spanish or Italian friend of Saunders should offer me the stab, for giving Saunders the lie in this Argument; I answer, that Saunders dicitur is of one nature with Pliny's fertur, relinquishing the consideration hereof to the consideration of the learned Reader, desiring all not to be offended though I shroud myself with that veil herein, 
Tully Orator. Exo. 22 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quia princeps populi capu est, cuius tu pars  wherewith the painter throwded the face of Agamemnon.  
Lastly I answer this to Saunders out of Exod. 22.23. Saunders, thou shalt not rail upon the judges, nor speak evil of the Ruler of the people: Saunders thou shalt not receive a false tale, neither shalt thou put thy hands to the wicked to be a false witness.  
Having sufficiently answered the premises, I conclude in this manner.  
All Ecclesiastical service wherein God is honoured, & wherein the B. Virgin the Mother of God is not dishonoured is lawful, holy, tolerable, and noe-wise impious.  
But the church-service now yearly used in England the 17. of November is of this quality.  
Ergo it is lawful, holy tolerable, and nowise impious.  
The Ecclesiastical service used yearly in the church of England the 17. of November is lawful, holy, tolerable, and no wise impious.  
I should here unto have adjoined the ditty or Antiphone usually and yearly now song in Paul's the 17. of November: but partly for brevity sake I omit it, partly I let it pass, purposing then to insert it by God's grace, if any man shall reply against the truth of my answer.   

The third objection Accusatory.  
That church service which worketh among Christian people any neglect, contempt, or forgetfulness of any one saint canonised by the church, according to that order which the Roman consistory hath prescribed, is not allowable.  
But the solemnisation of Q. Elizabeth's holy day worketh among Christian people neglect etc. of a saint canonised, namely of Saint Hugh sometimes Bishop of Lincoln.  
Ergo the solemnisation of Q. Elizabeth's holy day is not allowable.  
In these premises the Mayor is first to be examined: secondly I acknowledge myself bound to answer unto the Minor. But first I beseech thee (good Reader) to give me leave in brief terms to deliver unto thee summarily, to anatomise & recapitulate the history of the life of S. Hugh sometimes Bishop of Lincoln. 
Caes in Martyro. 17 Novem. joh. Molan. 17 Novem. Pet. Suitor 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 will effectually serve to discover the weakness of each branch of the Minor. Cardinal Baronius 17. November affirmeth that Silvester Gyraldus and Adamus Carthus. have written an history of S. Hugh's life, and have digested this history into five books. This fragment Baronius borrowed out of Ism●laus notes upon the same day etc. Besides these, one Petri●. Suitor de vita Carthus. lib. 2. cap. 5. and an Archdeacon of Lincoln hath at large discoursed of many holy acts, wonders, or miracles wrought by S. Hugh in a volume composed of this argument. Lastly Laurentius Surius hath collected his life at large by collection of an author anonymal in the Tome of his great martyrologue or Legend, to which we may safely yield 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 Legendam homo scripsit ferrei oris, 
Melch. Can. Lib 11 locoricom. Cap. 6. Pag. 337.  plumbei cordis, animi certèparum severi et prudentis. In that book you may read oftener of monstrous then of true miracles. The man that wrote the legend had a brazen face, a leaden dull heart or understanding, & an unsober & undiscreet mind.  
But lest I stay longer in this circumstance, I will endeavour by God's grace to reduce the especial points of the history of his life to these points and heads.   

His Birth and Infancy.  

He was borne in the year. 1141.  S. Hugh was borne in Burgundy in that part of the country which confireth upon the Alps. By lineal issue he descended of a worshipful parentage, his Father was a man serviceable & trained up in wars, his Mother deceased, Hugh being but a child about 8. years old, whereupon his father immediately took order for the education & schooling of his son in a religious house of Canons Regulars, not far distant from that castle where his charged say, by this action devoting his son to God's service according to orders of Monastical life, his schoolmaisters that trained him dealt with him severely and rigorously, and in that age licenced him not to use children's play games. Hereupon the child profited more than a man would deem or desire in the spirit of wisdom, 
Some of these words be taken out of 1 Sam. 2 26. and some out of Luke 2. vers. 50. & are very impertinently applied to S. Hugh Note legal verbum levite.  and understanding, ministering as a second Samuel in the Lord's Tabernacle, accepted to God and beloved of men.   

His Youth.  
At 19 years old he took the institution or degree of a Levite in the church; which function he discharged so faithfully, that immediately a pastoral charged was imposed upon him, wherein he behaved himself so laboriously & religiously, that common same prophesied of him that he would prove of rare wisdom and holiness.   

His conversation and course of life.  
He passed 24. years 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 world, or more occurrent to dangers, or supposing the ordes of the Regulars not to be strait enough for that kind of life which his humour best liked; he devoted himself wholly to be a member of some house of the Carthusian order, unto whom he secretly fled, having given his word and oath before certain of the Canon Regulars of the house (that had brought him up, 
Hugh breaker of his oath and promise.  & were unwilling to part with him) to the contrary.  
This Carthusian institution in most hearty affection he preferred before all other orders of Religion, their customs most consorting his disposition, and befitting his nature: by this action spending his times approbation in a Monastery of the Carthusians institution in Burgundy. Having obtained his full admission he lived very rigorously in that kind of life, 
Col. 2.23.  and by often recital of his prayers and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he subdued the untemperate heat of the flesh, which outragiouslly burned in him.  
Living in the rigour of this discipline he was made Priest. His overmuch abstinence bred many diseases, and much crudity and indigestion in his body, and by issue thereof many dangerous maladies iniutious to his health & life. In this he observed not the discretion that St. Basill hath persuaded wise and holy men to follow, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that they may long serve God's glory in the church, and the benefit of the Common wealths wherein they live, in these words: As we ought to abstain from things, that inflame the body, and stir it up unto lust: so we must wisely govern the body in those things that pertain to the soul: we must not turn● as it is in deuteronomy) neither to the right hand, nor to the left, but so nourish the body as on the one side we must have a care that it grow not to gross, so upon the other side we must take heed 〈…〉 it not by overmuch abstinence to an impotency. If ●epa●pe● your coach-horses to much, and make them to fate, they writ easily unhorsed the rider, and cast out of the coach such as be carried in it, but if ye minister them to little provender, they will harder draw the coachman out of the mire. To much repletion is an enemy to the body, & may be compared to an over heavy load of flesh, which draweth the wings of the soul downward, and hindereth it from mounting alofie. Besides as it is impossible that, that body which is dieted with gross meats, and engrossed with superfluity of nourishment, should breed pure spirits, and serve a mind which aspireth to the knowledge of heavenly things: so contrariwise a bo●y over much weakened in diet by indiscretion, hardly runneth the race which i● hopeth in the end to attain unto. For by this overmuch abstinence it ensueth that a man that followeth this course is not able accordingly to perform that office to others, whom he is bound by God's law to preserve. We know that Mr. condemned justly, who will not show mercy unto his servant: what mercy then shall he find, that will not show mercy to his body, that hath many years served his soul, and without whom his soul can have no action in this life profitable to his brother? Lastly if God will say in the day of judgement to the wicked, when I was hungry ye said me not, when I was thirsty ye refreshed me not, when I was naked ye gave me no clothes, when I was sick ye visited me not; what shall be said to him that feedeth not his own body when it is hungry, that refresheth it not with drink when it is thirsly, cherisheth is not when it is sick, but wilfully suffereth it to decay and perish when it is crazed● Certainly he hardly showeth mercy to his neighbour, 
john Bale in the a book of English Votaries. Pag. 78. Wictam a religious house, as some say, in Wiltsh●●e: as others say, in the Diocese of  and Wells. Fabia Chro 2 Pet. 2 wi●h fair words and covetousness they shall make merchandise of you.  that showeth not mercy unto himself. But to return to S. Hugh, the severity of his life, & the report of his devotion caused him to bespoken of far and wide, and toto be talked of in many countries and nations. Hereupon Henry the 2. king of England procured him to be sent for out of Burgundy into England, and first advanced him to be Prior of an house of the Carthusians it Wictam, which house he greatly enriched by his often repair to the King, at whose hands he cunningly ob●●i●ed many golden gratifications, and no small sum of come to that use.   

His advancement to his Bishopric & his demeanour therein.  
After this he was advanced by the king to the Sea of Lincoln, & was in so great favour with him, that the king relled not at any quietness or content of mind till he had raised him up to that dignity, and had caused him to be invested in that Episcopal seat: and to be consecrated by the Metropolitan of of Canterbury. Being settled it this sea of Lincoln, he severely executed all Ecclesiastical censures upon malefactors, & namely upon lawless Foresters, whom no church censures in those times could scarce suppress. But in most things he crossed the king's courses by whom he was advanced to his dignity and honour, which with what spirit he performed God only knoweth: 
Who lived a little before  But the world thought that he walked very near to Thom. Beckets' steps and liked over much his proceed.  
He likewise very sharply punished all such Archdeacon's of his jurisdiction that were bribers, & would not have offenders penance commuted: his diligence in conferring holy Orders upon 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 unity, peace, and concord: his quiet demeanour with his Chapter and associates in Lincoln being in disposition naturally choleric: his religious care in performing solemn obsequies in funerals, his kissing of lepers, his great zeal to life contemplative, his great pain and charged in building the church of Lincoln from the foundation; his carrying of of stones to this monument upon his own shoulders, his severe administration of justice, his gift of prophecy, are with like brevity by the same author registered.   

His death and funeral.  
He continued B. in the Sea of Lincoln some 15. or 16. years, 58. days, and deceased this life at London the 17. of November in the reign of K. john as it should seem, about the 2. or 3. year of this king's reign. Anno Domi. 1201. being at the time of his decease of the age of threescore years, or thereabout. His body was honourably conveyed from London, where he deceased, to Lincoln: his funerals were solemnly attended upon all the way thither with great concourse of people through all the coasts by the which it was carried: he was buried in a Parliament time at Lincoln, K. john and the K. of Scots then reigning being then present at the celebration of his obsequies, accompanied with Arch. & Bishops of the Realm, with many Earls, Barons, abbots, & great multitude of the Common people. He was canonised to be a Saint by Pope Honorius the 3. An Do. 1280. Some 80. years or thereabout after his decease his body was taken up and shrined solemnly. 
The certain time and year of his Canoniz is not noted. Honorius. the 3. Sedit. An 10 menses 8 who died about A.D. 1227. Platina de vit Pont. O●●ph. Chr●ni●o.    

Observations upon his life gathered out of Surius and the great Missal.  
First in the whole discourse of his life I find little mention of Christ's merits, & of the mysteries of the passion of our redemption, and of his infinite graces and mercies that have been most abundantly powered upon his church, whereas S. Paul in his 14. Epistles containing in sum of leaves a small volume, matter unexplicable, hath in each chapter in some sort expressed sometimes at large & amply, sometimes in a word, every where pithily & to purpose, yea 500 times at the least the blessed name of jesus may be quoted out of these Epistles. And yet the penner of this S. Hugh's life hath scarce quoted in a long & verbal discourse the name of jesus once, neither hath he made any great mention of Christ's merits, neither of the great mystery of our redemption, which should be the scope that all that d●●cribe the Sancts lives should principally observe, & should be the work that all writers in desciphering Sancts lives should only arm at. For, 
Bernard. in Cant. Serm. 13.  in comparison of Christ's 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 land veladmiratione intueor, clara luce veritatis discutiens, profectò reperio laud●bilē sive mirabilem alium apparere, atque alium esse, et laudo Deum in sanctis eius. Sive sit Helisaeus, sive ille magnus Helias, mortuorum utique 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 atque mirabilis, qui facit mirabilia solus. Nec laus cala●● laudabilis est pictura, sive scriptura; nec gloria linguae aut labicrum sermo bonin. Who will believe the wall that saith it brought forth the Sun beam which it receiveth through the windows? or who would not scoff at the clouds, if they vaunt that they begat the showers? I am fully persuaded, that neither rivers of water do rise out of the channels through which they run, nor the words of wisdom out of the lips and teeth which utter them, although by any bodily s●nse we can reach no farther, & conjecture no other. If I see in the saints any thing worthy praise and admiration, examining it by the clear light of truth, I verily find that it is one who appeareth commendable and admirable, and another who is so indeed, and so I praise God in his Saints. Whether it be Elisaeus, or that great Elias, both raisers of the dead, they indeed exhibit and show unto us apparently new and unaccustomed miracles, not by their own authority, but by their ministry. But it is God who abiding in them, doth these works himself; God who in himself is invisible and unapproachable, but in his Ministers visible and wonderful, doth these wonders alone. Neither is laudable writing or painting the praise of the pen or 〈◊〉 Nor good speech the glory of the tongue or lips. If jacobus de voragine, Alaysus Lipomanus, Laurentius Surius, johannes Molanus the Compilers of Legends, and Cardinal Baronius now living, had observed this sentence of Bernard's, & had sailed within the compass of this bright Cynosura, they would not have troubled th● world with so many idle, superfluous, & fabulous discourses, in nature Apocryphal, to the Church unprofitable, derogatory to the glory of jesus Christ (as now they have done) Christ being the one only Sun of righteousness, in whose appearance all the stars of heaven shine dimmely, and in some sort are eclipsed.  

●●se●va.  Secondly in all this Legend of Bishop Hugh's life containing eight large leaves in folio divided by 32. chapters I find the word Faith but seldom mentioned, whereas S. Paul in one only Chapter to the Hebrews namely the 11. wherein he summarily describeth the life of the Patriarches 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 eyes of the faithful, 
A similitude  as a precious stone enclosed in a ring of gold glistereth in the eyes of any curious worldly beholder.  

3. Observa.  Thirdly I observe in this discourse certain places of holy scripture wrested & abused by this Legendary penner, impertinently, dangerously alleged, yea somewhat prejudicial to the person of our blessed Saviour, unless they be construed in better sense, which thing can hardly be admitted, the Author laying them down in such sort as he hath done: which sentences here follow, and by way of application are applied by the said writer unto B. Hugh: Proficit puer spiritu sapientia & intellectus, 
〈…〉  ministrans velut alter Samuell coram Domino, gratus Deo, & charus hominibus. The child increased in the spirit of wisdom and understanding, 
Isai. 11. v ●. Rom. 1, v. 2 john 4 Missal. in die S. Hugonis. Haba. 3.13.  ministering as an other Samuel 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 mind was settled on the Law of the Lord, wherein he meditated day & night. Meus est cibus, ut faciam voluntatem patris mei qui est in coelis. It is my meat to do the will of my Father which is in heaven. Egressus et in salutem populi tui, in salutem cum Christo. Thou goest forth to save thy people, to save them with thy Christ. Which thing the Missal affirmeth Secundum usum Sarum that S. Hugh did hear the first night after he was consecrated Bishop of Lincoln. To this might be adjoined certain other things out of the Missal unto which I refer them that have leisure and are desirous to read them.  
Fourthly being advanced to the Bishopric of Lincoln freely by Henry the king of England & honoured by his sons K. Richard the 1. and K. john, 
Observa. 4.  he opposed himself to such demands, requests, impositions, tributes, gratifications, which these Princes imposed upon the subjects of this Realm, which how it doth agree with the saying of the Apostle in the 13 to the Romans', 

Rom 13. Cui tributum, tributum: cui honorem, honorem: cousin vectig el, v●cti gall.  
Tho. Becks Observe whether this Ve●isier regarded the precept of the Apostle in the 2 to Timothy, and the counsel that Saint Peter gave to Christians in this 1. Epistle 2. chapt. 13. and ver. 14 Regum malleus.  
Idle applied and maliciously. 1. Cor 14. King La●cius. Eletheurius being Pope An. Domi 179. joseph of Arimathia. Greg. Mag. August in Monachus An Do. 596 Vide ●ito. Bedae Gyl. de excidio. Brit. Polydor. Virgil. historia Angliae lib. 2.   all faithful Christians may easily discern. Besides he behaved himself roughly and very rudely in much of his demeanour to the two first of the Princes, whereby it seemeth that the late memory of Thomas Becket Archbishop of Canterbury was impressed deeply in him not without some applause of the clergy in those days, amongst whom a vain and idle versifier affixed upon his hearse at the time of his funeral this Distich sounding perilously and seditiously. Pontificum baculut, Monachorun norma, scholarum 
 Consultor, Regum malleus Hugo fuit. 
 A worthy schoole-founder, a Monk mirror true, 
 Prelates staff, Monarch's mallet thou wast holy Hugh.  
Fiftly whereas the author of this Legend of the life of St. Hugh hath mentioned many miracles effected by St. Hugh, partly in the time of his life, partly by his mediation 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, & people, the most of the things, if not all, 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 gift of miracles rather serveth for than that do not believe then do believe. In as much as our histories have testified and verified that the Christian religion was received here universally in this Realm many hundred years before S. Hugh was borne. Miracula (as Gregory saith) necessaria erant in exordio Eclesiae  enim ad fidem cresceret multitudo credentium, miraculis fuerat nutrie●da: quia et nos cum arbusta plantamus, tamdiu eis aquam in fundimus quosque 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 quip Ecclesia quotidie spiritaliter facit, quod tunc per Apostolos corporaliter faciebat. Miracles were needful in the Infancy of the Church. For the multitude of the believers, the more to grow and increase in faith, was to b● nursed up with miracles, as men when they set grafts do so long water them, until they see them spring up; & when once they be firmly rooted, they leave watering: & hence it is that Paul saith; Tongues serve for a sign, not for them that do believe, but for them that do not believe Other signs & miracles we have, which we are more diligently to mark: for the church doth now daily that spiritually, which it did then by the Apostles outwardly. Nay in S. Austin's time it seemeth the gifts of miracles were not so necessary, as may be gathered by these sentences quoted in his writings. Inter fideles signae et prod●gia non sunt necessaria, sed spes firma: Unto the faithful signs and miracles are not needful, but a strong belief. Quisquis adhuc prodigia ut credat inquirit, magnum est ipse prodigium, qui credente mundo non credit: Whonever doth yet for the seal of his faith seek for miracles, to himself a great miracle, or rather monster, insomuch as the whole world believing he remaineth incredulous. Let this suffice for the first note of Bishop Hugh's miracles. This point I cease to discuss further in this place, in regard I am to handle by God's grace this Argument more at large hereafter, which I am seriously enforced to debate, and to show my mind in (God willing) the Vespers of the next Act, 
A Derection of Samuel Hashnets discourse against ●ohn Dorrel etc. Vide praefa. Anton tomo histo 1. in Bulla canonizata Clement 7. Antony's part 3 titul 22 paragraph. 3.  partly by promise, partly for that a book with a letter hath secretly been conve●ed unto me from a friend of one john Dorrel Bachelor of Art in Cambridge in some sort soliciting me to manifest my opinion herein.  
The second reason why I give no credit to the miracles ascribed by these Legendary writers to S. Hugh, is for that they fail in probation, and of that form of probation, in those 1●. conditions which the Church of Rome in matters of such quality requireth, whereby the world may infallibly be induced to believe that they be true and unfeigned miracles.  
Thirdly I think that there is no credit to be ascribed to these miracles of Bishop Hugh, 
A Swanno genial 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 mere repugnant to the sincere truth of God's holy word in the scriptures inspired from above: as namely the tale of a mighty big swan genial to Bishop Hugh, for the which fiction the Legendary writer deserveth the title of a Doctor of the Whetstone▪ which by a song prognosticated Bishop Hugh's death some few dates before his final departure. Some difference there in between this Legendary & Aristotle in relation of the singing of swans. 
De hist an● mal. 9 c. 12.  It is thought generally of learned men, that Aristotle reported an untruth, when he said the swans did accustomably sing before their own death. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swans are by nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singers etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They sing especially at their own deaths. But th●s Swan of Lincoln singing before another's death, I think, 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 love the truth. In the first whereof this Legendaryographer mentioneth that our Saviour Christ vouchsafed to appear visibly very oft to B. Hugh in the shape of a most beautiful child, 
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 feigned Transubstantiation. His second miracle contained an appearance of S. Hugh after his death to one of his friends, with whom he conversed very familiarly in his life time, who was very desirous to know his estate after his departure out this life, unto whom also, as this Legendary reporteth, he resolved divers intricate questions, which this his familiar before was not able to conceive, until he was instructed by the miraculous apparition of B. Hugh after his decease Who seethe not, that hath any taste of god's word, that this gross sable directly contradicteth the holy parable of our Saviour concerning Dives & Abraham, unto whom, as we know, 
Luke. 16.29.31.  the Patriarch replied, when he would have one sent from the dead in this manner. They have Moses and the Prophets, if they will not hear Moses and the Prophets, neither will they be persuaded though one rise from the dead again. This fiction I say also directly contradicteth the commandment of God in the 18. of Deuteronomy: 
Deuter. 18. V 11.  Let not there be among you one that asketh council of the dead.  
I do not doubt but the godly will think that the most of those miracles, 
Lucian's fictions.  which are attributed to B. Hugh, are in their own natures no better for truth, than some of Lucian's fictions▪ or (that I may speak more pertinently to the former name of a Mallet attributed parasitically to B. Hugh) than that fable of a Mallet was true, whom the L●fl●nders in the time of Paganism did idolatrously adore: which fabulous example I do more willingly instance in, because a writer of their own, to delight his auditory, 
Calvino● Lib 1 cap. 7 Alex. Gag. indes. Lith.  hath recited it in this form and order out of Alexander Gagwiu in descriptione Lithvaniae. Some of the Lithvan●an idolaters being asked this question, what the reason should be why they honoured for a God not only trees, serpents, starts, sum but also an iron Mallet of huge quantity; they made answer to them that made the demand of them in this manner: We worship and adore this mallet for this reason. Upon a time a prince of Lithvany imprisoned the Sun in a strong tower: for that certain days he did not discover the beams of his light unto the people subject to that Climate: hereupon Aries Taurus Gemini and the rest of the 12. Signs fearing that the world should lose the benefit of the light of the sun, providing this Mallet, with the force thereof broke down the walls of this prison, & so by consequent released the sun out of prison, that he might return to the accustomed service of the world: for which benefit effected by this Mallet as the instrument, said these idolaters, we do yield this Mallet these signs of divine honour, thankfully acknowledging hereby what good our country hath since entertained by it. This fable of the Mal●t may worthily equalize in mine opinion most of the fabulous narrations written of B. Hugh, and may be reported with as great credit, as many of them which this Legend, and such as the missal hath mentioned and proposed to the world.  
Lastly lest it should be objected that I deal not charitably with the dead, and that I censure peremptorily the writers of this Legend, and am over partial for the Protestants glory; it remaineth that I should adjoin to this Treatise, what fruits of true holiness, notwithstanding all this popish trumpery is specified by the foresaid writers concerning B. Hugh.  

Last obser. Against Simony and bribery.  It is written of him that he was advanced to his Bishopric without any Simoniacal 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 countries by profession Christians how far may be touched with, the Lord God knoweth: I pray God that these two filthy worms or Ga●grenas mar not all in the end. 
What things shall be required in the day of judgement of all Christians  It seemed that he reposed not any great confidence of merit in Monastical life, as it appeareth by his answer that he made unto certain that highly commended the Carthusian institution of life, & discommended life secular. In the dreadful day of judgement God will not ask of such as shall be presented before that glorious, righteous and just tribunal whether they have been in profession Monks, Friars, religious persons, Emmet's, &c. but this whether they have lived like good Christians, or not: whether their hearts have been beautified with charity, their mouths have always testified God's verity, whether they have kept their souls and bodies vessels to the holy Ghost in sanctification and chastity. 
A comfort for all faithful women.  It is said also that he exhorted the sex of women, with fervent and holy zeal to love the Lord, and to cleave to him, since the Saviour of the world disdained not to be borne of a woman. When the extremity of his last sickness whereupon he deceased, 
The day of judgement to the faithful a day of comfort.  approached, one spoke unto him of the day of judgement: unto whom he replied. That day shall not be to me a day of judgement, but a day of grace and mercy.  
These last observations I have adjoined to the rest not to flatter the world, 
1. Cor 15.10  but to avoid all partiality in writing, not to ascribe any merit unto S. Hugh, but only to show what the grace of God hath wrought in him, exhorting Pellagian merit-mongers always to persuade themselves that when they have done all that they can, they be but unprofitable servants; that all things that man hath, 
Luke. 17. 1. Cor. 4.7. Esay 64.6.  he hath received: that, Every good thing, and every perfect gift is from above, and cometh down from the father of lights: that, All our righteousness is as filthy clow●s: that only God is holy, and all men sinners etc.  
To those that shall take exception against the unprofitable tediousness of this discourse, & perhaps will repute it nothing else but a misspending of time, pen, and paper, both to the writer laborious, & to the reader troublesome, I apollogize myself in this manner. 
Note.   
By this absolute narration of B. Hugh's life I have yielded sufficient reason why I give no approbation to the Minor specified in the objection, and what good cause I have to make some doubt also of the Mayor. Moreover by this diverse that knew no more of B. Hugh's life (I will not say as the old proverb is then the dog that looked over Lincoln, 

An English byworde. 1. Tim. 1.7. Exo. 10.22.23.  
Rev. 16.10: The angel pouring his v●l upon the throne of the beast etc.  
The sum of the answer to the third general Accusation.  
About An. Dom. 1215 An. part 3● tit. 22 his verbis Votuores coeli etc.  
jere. 2.13. Bell. Tom. 1. Count general. 7. lib. 1. c. 8 9   but) then those that the Apostle saith, neither know what they speak, neither whereof they affirm, might be better instructed and give over vain attending and listening to old wives fables, wherewith the kingdom of darkness in the time of darkness was upheld. For at that time the darkness was like the darkness of Egypt specified in the 10. of Exodus 22. & 23. ver. And lastly, that I might show that all glory is to be given to God, and that all men are sinners.  
It resteth now that I should summarily answer each point of this third general Accusation, accordingly as they are laid down in the premises syllogistically.  
First I answer that the canonisation of Saints as it was used in the time of Honorius the third, and as it is now accustomably practised, hath no warrant out of holy scriptures, neither out of the Synagogue before Christ our Lord his Nativity, neither out of the ancient Primitive church. The proofs that Antovinus allegeth for it are mere allegorical, and very unsufficient, no ways able to hold wate●, no more than those broken cisterns, which the prophet jeremy hath spoken of in his 2. Chapter, neither are those things of any greater moment which Cardinal Bellarmine hath newly turbished concerning: his argument of canonisation of Saints. But I omit this, partly because it doth imply diverse questions pertaining ad plenitudinem potestatis Papae, to the fullness of the Pope's sovereign power, partly for that it concurreth with those examinations and confutations that appertain to those whosoever do profess in writing, and have begun to answer Bellarmine his controversies: which, God giving me life and leisure I will do my best endeavour in, & principally for that, to such that are already instructed in the grounds of sincere religion, these doctrines of men are by one blast of God's holy spirit in the twinkling of an eye confounded and brought to nothing.  
Secondly admit that B. Hugh was regularly canonised by Pope Honorius the 3. yet it is no good consequent, that the solemn office Ecclesiastical of the Church of England the 17. of November is any prejudice at all to B. Hugh: no more than the solemnisation of B. Hugh's service is prejudicial to greater Saints than he was by their own testimony. For that self-same day there is in the universal 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 merit, learning, integrity, miraculous works then B. Hugh.  
Thirdly I answer negatively to the Minor, and will God willing demonstrate that this Accuser herein maliciously playeth the part of a sly Sophist, namely in this form. The solemn celebrity of Q Elizabeth Coronation day and the sacred Church office that day performed is the cause why B. Hugh's festival day service and honour that day is neglected. And that all the force of this malicious accusation consisteth of no other foundation materially, than a sophistical fallacy termed by Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. which then is used, 
Aristot. Elench.  when that which in no sort is cause of any thing, is assigned and reputed to be cause of such an effect that it never produced. How true my answer is these reasons following may perspicuously & sufficiently satisfy 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 University of Oxford.   
About the 12. year of the Reign of her Excellency was the first practise of the public solemnisation of this day, & (as far forth as I can hear, or can by any diligent inquity learn) the first public celebrity of it was instituted in Oxford (by D. Cooper being then there vicechancellor after B. of Lincoln, and by remove from thence B. of Winchester) from whence this institution flowed by a voluntary current over all this Realm, not without the secret motion of God's holy spirit, I doubt not, and to the great comfort of all true English hearts. The continual observation of which ceremony sithence hath not been imposed upon the church of England by any Ecclesiastical decree, neither prescribed by any Canon of the Church: but hath been mere voluntarily continued by the religious and dutiful subjects of this Realm in their thankfulness to God, and in their perfect zeal, tendering her majesties preservation in desiring the continuance thereof to God's glory, & the good of the church and common wealth of England. Hereupon it is evident that since this office begun only to be practised the 17. of November the 12. year of her highness reign, and not before; the solemn celebrities performed the 17. of November were no more cause why B. Hugh's festivity is not now remembered in this Realm; no more cause, I say, than the drinking of Aesop's Lamb of the stream water twelve miles beneath the spring or fountain, 
Aesopi fabulae.  was the occasion why the wolf at the well head did drink puddle or muddy water especially B. Hughes superstitious festivity being abrogated at the least 12. years before by public authority of the church of England upon just cause, 
Ezekias breaking the brazen serpent. 2. King. 18.4  and sufficient warrant out of God's word: yea & all the reign of K. Edward, and part of the Reign of K. Henry the 8 her highness Father, who by the grace of God now reigneth, and whom I beseech God long to continued in this Regiment to his glory, to the good of his church, & the great comfort of all true subjects of this flourishing Realm.  
Each part of the Minor having been answered sufficiently, if any man shall here propose to me this ●nte ●ga●●ry, what in my opinion I think of B. Hugh's salvation in regard of the premises? First I briefly answer that I find no reason why B. Hugh in sacred Canonization should have 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 have been, and are omitted in the Romish Catalogue.  

1 Cor c ●3. v. 11.12 1. 14 15. Let the Christian Reader assure himself 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. Hugh's Canonization were in the institution tolerable to be observed festivally: yet it is no good reason that now in like manner the office of that day, being polluted with much superstition, should also in this light of the Gospel be remembered in like sort as it was before.  
For mine opinion of his salvation I refer myself to God's only knowledge herein, and hoping the best, proposing to myself in all such cases to wade no farther in a question of such quality, than 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 jesus host. 12. And if any man build on this foundation gold, silver, precious stones, timber, hay or stubble. 13. Every man's work shallbe made manifest: for the day shall declare it, because it shall be revealed by the fire: and the fire shall try every man's work of wh●t sort it is. 14. If any man's work, that he hath built upon abide, he shall receive wages. 15. If any man's work burn, he shall lose, but he shall be safe himself: nevertheless as it were by the fire.  
Having ended the discourse of the life of B. Hugh, and having answered the third general accusation, it remaineth that I should briefly repeat the sum of it syllogistically, thereby to establish the validity of my answer, which in this form I propose.  
That church-service which worketh among Christian people no contempt or forgetfulness of any Saint faithfully canonised by the true church of God, 
The ●eterting of the argument.  and wholly tendeth to no other end, but to glorify GOD, is allowable etc.  
But the solemnisation of Q. Elizabeth's holy day, 
A●●t is commonly called etc.  namely the 17. of November, worketh among Christian people no neglect of any Saint truly canonised etc., Noah not of Hugh sometimes B. of Lincoln.  
Ergo The solemnisation of Q. Elizabeth's holy day name be the 17. of November is allowable, etc.   

The fourth general Accusation.  
That church-service, and those exercises and disports that are materially foolish, mere parasitical, and spiced with flattery, which reduce men back again to the fearful abomination of heathenish Idolatry, long since abolished, and confounded, and hissed out of the world by the light of the glorious gospel of jesus Christ, are not to be tolerated in any Christian common wealth.  
But the church service, and exercise now yearly used in England are of the nature specified in the Mayor.  
Ergo the church-service and exercises now yearly used in England the 17. of November are not to be tolerated in any Christian commonwealth. 
Calvinotur lib 2 P. 341 Note his word.  The contriver of this Accusation is W. Reynoldes in the book marginally cyred in these words: Eâdem perversitate natales Reginae & die ● annuum, quo primum ad regni gubernacula assumpta est, ingentibus pyrii, & laeto publicoque campanarum sonitu per omnes regiones civitatis, & pagos festive celebratis etc. with like preposterous averseness or crossing humour, 
Overthwart in plain English.  the Protestants in England solemnize the 7. of September being the day of their Queen's Nativity or birth; and the day wherein she first obtained in her right by lawful descent the honour of the crown of England, & was proclaimed Queen With great Bonfires, with joyful ringing of Bells throughout all Shires, Cities, and Parishes of that Realm etc. If any one should do the like on the feast of Christ's Nativity, the Nativity of his Mother, on the day of Christ's Ascension, or the day of the B. Virgin's Assumption, he should be reputed by and by a person superstitious, a Papist, a man ill affected to the Queen, and an enemy to the reformed religion, besides certainty of imprisonment for his demeanour, 
Let them look whether their Carnwalls' or Bachanalia open not a window to Paganism and their jubelies to judaisme.  from whence he should not be dismissed till he have paid a good fine. These actions are very preposterously and crossly managed by that English nation at these times. For who can by this but evidently see and find, that this church office is no branch of true religion, but a blossom of foolish and ridiculous flattery reducing the practisers here of back again to the broad high way of heathenish Paganism, derived first from such springs & fountains originally; namely by subjects honouring their Princes in those days, jupiter, Mars, Hercules, with such outward ceremonies and ensigns of honour, by whose industrious inventions and attempts they attained some worldly profits, 
Note that Papists do rely ever upon honour to the dead.  or advauncements. Which honours & celebrities notwithstanding with greater reason, and with less opinion of flattery, and in better discretion might be yielded, attributed, and performed rather to them that are dead and departed hence, then to such as do presently live, when such celebrities are performed to their honours or to congratulate or applaud them.  
To aver the truth of this, this Accuser marginally allegeth and quoteth the 14.15.16.17. verses of the 14. chap. of the book of Wisdom. 14. 
Wisdom●e 14.14 15 16.17. etc.  When a Father mourned grievously for his son that was taken away suddenly, he made an image for him that was once dead, whom now he worshippeth as a God, and ordained to his servants ceremonies and sacrifices. 15. Thus by process of time this wicked custom prevailed, and was kept as a law, & ●ooles were worshipped by the commandment of T●ants. 16. As for those that were so far of that men might not worship them presently, they did counterfeit the visage that was far of, and did make a gorgeous image of a king whom they would honour, that they might by all means flatter him that was absent, as though he had been present. 
Dies nativ. et inaugurationis United by the Accuser here. Saunders de Schismate. Pa. 302. The formal day of Q. Elizabeth's investing & coronation was in january following the 15 day. The right of her Coronation materially, and acc●●●ng to the i●● mutual peried beginning the 17 of November Ann D. 1558.  Again the ambition of the craftsmen thrust forward the ignorant to increase the superstition.   

Answer to the accusation.  
Summarily I answer in this form, to this 4. general accusation.  
Observe first of all that this Accuser uniteth and conjoineth together the day of the Queen's Nativity, and the day of her Highness attaining of the Imperial crown of this Realm. Nicholaus Saunders calleth the first of them the day of her Nativity, the other the day of her Inauguration or Coronation. And although that the rites of her H●ghnes Coronation actually were performed in january following yet in this discourse the 17. of November is continually nominated the day of the Coronation, fi●st for that I f●●●ow Sanders de Schism. Pag. 302. who doth call the 17. of November diem inaugurationis R. Secondly for that all our solemn celebrities are performed that day. Thirdly for that, that day is called so usually by the common people ●●●las land. Fourthly and lastly for that in lineal and lawful descent of her famous progenitors. God gave upon that ●ay being the 17 of November. Q. Elizabeth the sceptre of the Crown of England, her fi●te Mary being deceased about 4. 
2. Observation.  of the clock that present morning.  
Secondly observe how cunningly this Accuser hath interlaced the feast of Christ's Nativity and Ascension with the controversed feasts, & by the Protestants abrogated, to wit, the festivities of the Nativity, & Assumption of the B. V●gine. In this imitating that custom which seditious citizens usually practise, who to make their own parts good, 
Mar Tul●. Lib ●. Aca Quaest.  blush not to abuse the names of persons of approved honesty and behaviour, as though such had been Patrons of that tumultuous sedition, whereof the said rebels are only authors So in this action, 
A●st lib 1 cap 4 E●n huso. phist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Multa in uno ●ogare. 2. Reg ● 18 v 4 Vide l●u● censur in 〈◊〉 E●le Aug. Fest ●h●diem A●g c● Catalogue 〈◊〉 94 3 Ob●. An●ad pri●●uius te tij memori 2 An 3 membri 3 an. ● men  namely the celebrity of the Nativity and Ascension of our Saviour jesus Christ, the festivity of the B. Virgin & her Assum. are a diomed by the adversaries; for that they hope by this sophism to make the one as smoothly to run for currant, as the other; knowing well that the church of England observeth the two ●i●st ordinarily and religiously, and that by good authority the said Church hath abrogated the two latter.  
Thirdly observe how this Accuser taketh exception against the ringing of bells that day, the bonfires, and other signs of joy used by the faithful people of the land, what other exercises he meaneth I know not, unless the triumphs used now yearly before White-Hall come into the bedroll of these signs of joy, which for these 3. reasons he taketh exception against.  
First that these exercises upon a window to reduce people back again to heathenish Paganism, extinguished already by the light of the gospel.  
The second exception is, that these actions or celebrities are mere parasitical devises, and void of religion, as they are performed in th●s Realm.  
Thirdly that these celebrities have no better ground, than the idolatrous rites and pastimes exhibited by the Heathen to jupiter, Mars, Hercules, etc.  
Fourthly observe here how he proveth this by places collect but of the book of Wisdom cap. 14. v. 14.15.16.17. 
4. Observa.  wh● I have cited before. 
5. Observa.   
Fift●●ny Catholic should do this upon the festival days 〈◊〉 Saviour his Nativity, the B. Virgin's Nativity, o● stump●●, he should be thought of the English nat● ow● days to be 

1 A superstitious Papist.  
2 A personal affected to the Queen.  
3 An enemy to the Gospel of jesus Christ.  
4 That he should therefore not only endure imprisonment, but should be seized at a great fine.    
The first cavillation is concerning the ringing of Bells, 

If this censurer had joined bag pipes with Bells, it might have served the former Anonymist Legendaryographer in his recital of B. Hugh's life.  
Saunders de Scismate● Pag: 302   and bonfires made that day through this Realm in diverse places.  
Concerning the first I deny not but that the 17. of November in all Parishes of thi● Realm, or in most, there is great practice of ringing. This accusation is also touched in the former place cited by Nichola●s Sanders, & wellmost in the same manner: Qua etia ratione etc. At the time of the alteration of religion Bells were reserved by public authority in the Churches of England, that at what time soever the Q. should p●sse through any city or country, or parish, she might be received with greater joy & applause of people But especially & principally Bells were reserved, that these 〈◊〉 of her Nativity, and the day of her Highness coming to the crown might be celebrated with greater honour and triumph.  
To them both I answer in this sort: and namely first to Sanders. I marvel how privy Sanders was to the Queen's mind, and to the mind of the Convocation and Parliament then called. Besides I marvel what remembrance he had, when he wrote this, 
Mat: ●: v: 12:  of that place specified by our Saviour in the 7. of S. Matthew. judge not, and you shall not be judged: & how well he followed the council of those places before specially cited out of the 1●. to the Romans' 1. Tim 2.1. 1. Pet. 2. 

Rom. 13. 1. Tim. 2. 1. Pet. 2.  
Honour to whom honour 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 kinds of bells. 1 Squilla 2 Cimbalun 3. Nola. 4. Nolula. 5. Campana 6 Si 〈◊〉. Vide H●piniā de o●ig Cumse 14 libri 〈◊〉 eine tēplo●u● josep lib. 3. c. 11. A●t●q. Iuda● joh. Bel●th de expli. divin offi● ca 24. Sop●, in A●ac   I marvel what honour N. Saunders performed to his Sovereign, when he wrote this, which I have briefly mentioned here.  
Secondly I answer the main accusation in this sort; which I shall more perfectly by God's grace accomplish, if with patience you will bear with me, if summarily I do recapitulate some points of the things specified in this accusation; and first of Bels. Bells in Heb●ew are named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 radically signifying contundi, concuti, percelli, hereupon fit●y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is said a percussione nomen habere. In the Chaldee tongue it is nominated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●de El●am levitem in Thi●be. In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: yet it should seem by H●y h●u● that it is not always taken for a Bell, but sometimes for a subject of like condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a trumpet, or a sounding Cymbal. Phavorinus in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, giveth a pretty Etymology of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when it moveth, it singeth, of soundeth ●ome other significations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath in Greek, wherein the Reader may be instructed in the places marginally cited, where he shall find them sufficiently described. In Latin, Bells 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 Campaniae regione, minor a Nolae, a Nola civitate. Bells are brazen vessels first invented in Nola a city in the country of Campania. The greater vessels are called great bells, taking their names of the whole region Campania: the lesser are called little bells, taking their names of Nol● a city in the said country. Another defineth than in this order, Campana instrumentum ad●lsandum idoneum. A bell is an instrument fit for ringing. In which note there wants also ad significandum. The time of the invention of Bells in general is of great antiquity, as it appeareth by Moses Exod. 28. and by joseph lib. 3. Antiqui. cap. 11. This in general only, it should seem the Greeks' had them in some use. But I suppose they were only small 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 used, whose words are these, 

S Hieron. ad Eustochium. Vide Vine: spe hi● 23. T●uc●: ●9: Phit: Symp 4:  
Paulinus the inven er of bells as some say, & as the epithet of the name of Nola enforceth:  
Gilbertus Cognat. l: 4 Nariation: historiam lupi Epis. Aurel: perterr● fashion in hac arte exercitum Reg. Gall: Cloth: qui Aur: obser: Hug: Ca●d: 10: c: in Num:   writing ad Eustochium quo●sque Campanula in claustre pulsabitur? How long shall the bell be roung in the cloister. But concerning these huge bells now used in Churches to call people together to divine service, and to some other rites Ecclesiastical and Civil; the practice of them began but in the later times of the Church in respect of Christ's Incarnation, as some say by Paulinus Bishop of Nola Ann. Dom. 420. or about the year of the Lord 610. The invention of them serveth fitly for many Ecclesiastical and Civil uses. Gilbertus Cognatus in his 4. book of narrations affirmeth, that the good B. sh. of Nola in Italy Paulinus caused them first to be used in that sort as they be now; namely that they should serve for signs to call all the inhabitants far and near in a certain compass to sermons, or divine service: which opinion I dare not gain say, only this I do assevere by supposal, and by good probability, & by the opinion of men of great learning, that the first use of bells served to that end, ever since their invention amongst Christians, unto which the silver trumpets, in Moses Numeri the 10. specified were ordained by God's commandment, some few particulars of time and place excepted. Those silver trumpets prescribed to Moses in the time of the Law serving for 4. uses: 1 Adconvocandum multitudinem. 2. Admovendum castra. 3. Ad bella. 4. Ad festa 1. To assemble Israel. 2. To the removal of tents. 3. To proclaim times of war. 4. 
Numeri: to Silver trumpets served for 4. uses.  To signify the certain seasons of the solemn feasts. Lastly, concerning feasts in this manner they were used. Si quando habebitis gaudium, & dies festos, & calendas cavetis tubis, etc. Also in the days of your gladness, and in your feast days, and in the beginning of your months, ye shall blow the trumpets over your  sacrifices, and over your peace offerings, that they may be a remembrance for you before your God, 
Conradus Pellicanus in Numer.  I am the Lord your God. Which words Pelican learnedly paraphraseth and expoundeth in th●s manner, Etiam in letitijs, aclautitijs solemnitatum vtel antur Israelitae tubis, velut nos Campania; in sacrificijs quoque etc. ceremonijs einsmodi non solum delect abatur populas, sed iuvab itur, & ordinabat tur. The Hebrew readeth it etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et in die laeticia vestrae. Which sense also the Thargum of Onchelas followeth sincerely, 
Tharg: Ion: 72: Interp:  the Septuaginte Interpreters comforting also in materiality in this form of reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pelican m●y be thus Englished: In the festival days of solemnities, and in the festivities of their sacred celebrities, the children of Israel did use trumpets, in such form as we do now use bells, 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 bells have both a ceremonious, and a civil use, as the trumpets prescribed to Moses 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 highness Coronation, being a sign of their inward joy of heart. And this I doubt not, by God's grace, shall clearly appear by the issue of the answers consequent. The making of bonfires, or any other exercises in regard of our public joy that day demonstrated, performed, in honour of her Highness, and namely Courtlike Triumphs, which questionless are repined at secretly by the adverse part; I bind up all these in one bundle, & reckon the●● under one head: 〈◊〉 since they be used by the people of this land, only as significant arguments to express their sincere affections in joy to their Sovereign now reigning, in regard of the manifold blessings that have been powered plenteously upon this flourishing Realm ever since Q. Elizabeth received from God the regal sceptre thereof: And since ringing of Bells, making of bonfires, running at Tilt some hundred years ago have been reputed token's of joy in matters of like nature (as former ages report) & are used this day by the adversaries themselves, and such as applaud their doings in other countries, and exhibited in the honour of those Princes, under whom they live in far greater measure outwardly. 
Rome. Antwerp. Paris & c  Yet because their principal objection is against the English ringing in honour of her highness Inauguration day the 17. of November; I briefly inquire this of the Accuser, 
Lib Pontifical vide john Bren. apol conf. Witen● c.  omitting all superstitious & impious practises concerning Bells in their churches daily used upon cause offered concerning the baptizing of Bells, the blessing of Bells, their hope by ringing of Bells to disperse tempests, to extinguish lightnings, to drive away evil spirits etc. I desire them to answer to this point, 
Du and l. 1. rationat. di. vin. offictor.  whether Bells have a civil use or not? if they have, which they cannot deny, if Bells, I say, succeeded in the place of the trumpets in Moses, why may they not be rung in signum laticiae for a sign of joy, as the trumpets were sounded in Moses time? since the nature of the affection laetitia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew is such that it must needs, 
M. Tullius Tusc. Laetitia vehementer appertitus se offerens in praesenti bon●. By all convenient signs. Rupertus Abbas.  efferri in praesentibono triumph in her present happiness. And since, as Rupertus hath observed in the former place, it is natural to the mind of man to be ravished with great joy by the notes and harmony of music (which thing Belis well rung commonly effect in men's hearts, first being well tuned by a skilful Artisan, and experimental practitioner) hereupon I may truly and sincerely infer, that whereas this this Accuser, as I have observed in the animadversion premised, termeth the performances of these solemnisations and celebrities actions or fruits not of Religion, but services of foolish parasitical ridiculous slattery etc. that in this vehemency of bitterness he doth either unadvisedly patronize barbarous, stoical impassibility: or that his heart, 
Question. Tuscula l. 4.  when he wrote this, was possessed with the spirit of an incurable ulcer of malice and envy. I may adjoin hereunto, how uncharitably and viperously this adversary endeavoureth by these words to blemish the greatest part of this flourishing kingdom wherein he was borne and bred, with the sour sweet poison, and envenomed bait and by consequent blot of servile or Gnathonical flattery.  
Whereas in the 3. animadversion he affirmeth that these solemn zati●ns and celebrities have no better ground than those games and pastimes exhibited by the Heathen to jupiter, 
jupiter. Mars. Hercules. O●ympia. Nemaei judi Martiales.  Mars, Hercules: and to heathenish Idolatry etc. I would willingly learn by what Induction, reason, Argument, or testimony the Accuser can aver it: since honest mirth is an affection in herself irreprehensible, which Christian religion hath ever honoured, never condemned, so that extravagantly it doth not rang out of those bounds, which the holy scripture hath prefixed unto it; since these ringing of Bells, who succeeded the use of silver trumpets, had no original in Paganism, but among faithful Christians, and hath been only used by them universally: since the greatest & strongest nation now known in the world this day, namely the Turks, abhorreth from all practise of Bells, 
Calvinotur. Lib. 2.  and cast them out of their Mosquyes, which thy devote to their Mahumetry (as this Accuser hath other wise insinuated in these words cited out of Bartholmaeus George: 
By the Priests crying it appeareth they have no Bells at all Io locus. Me●g. In ●eregrinatione Hierosolymi●ia.  Habent Turcae templa satis amplae, in quibus nullas prorsus imagines vidi etc. luxtatemplum turris est mirae altitudinit, quam corum sacerdos tempore orationis ascendens etc., voce aliâ etc. haec verba repetit, Venite ad orationem. The Turks have temples large enough, in the which I saw no images at all: Besides the church or temple there is a tower of a marvelous height, the which the Priest ascending in the time of service with a loud voice repeateth these words: Come unto prayer. To this consorteth that which another hath alleged in express words; Campanis Turcae non vinutur. The Turks use no Bells: yet nevertheless they do use Campanitibus steeples, or Bellfrees, in places near adjoining to their mosques, or temples) since also Bonfires in signs of joy may be warranted by the ancient & daily practice of this honourable Realm, since courtly and triumphant disports well used their own Canonists cannot ●●tly disallow: sin● their Carnivalles year by year, and in their late jubilees in honour of their Pope, and several Princes, at Rome, and in other Romish jurisdictions these or such like celebrities have been solemnly performed, and are ready upon every small vanity to be renewed.  
Yea (saith the Accuser) but it shall be proved out of the book of Wisdom, that these celebrities by you performed are of this nature, namely mere Idolatrous. I answer to this in this sort; I desire to know by what validity of Argument the adversary can enforce this. 
Lib Sapien tiae c 14. v. 14.15.16.17  summarily (saith the Accuser) I prove it by these verses before cited. Pardon me (Accuser) I find not that this issue may be proved out of the verses marginally quoted: nay, I find rather that these verses utterly confound the Idolatrous Imagery daily in your Church to God's great dishonour practised, & defended. But, omitting that argument, I only at this time examine how aptly the nature & circumstance of this place concerning the matter between me and the Accuser travized doth agree.  
The public exercises used in the church & commonwealth of England are either Ecclesiastical, or Civil, as it appeareth in the first reason. The Ecclesiastical solemnity, (as it is proved in the answer to the first Accusation) have warrant out of God's word & by approved practice of the church. The Civil exercises & celebrities public, are their ●nging of Bells, Bonfires, Triumphs etc. I dem●nd n●w what coherence there is between these actions ●e●ore nominated, and those that are mentioned in the 14. of the book of Wisdom, which in this form are specified?  

Sap. 14 v 14. etc. Gr●bertu Cognat. supposeth this ●ather to be N●n. that Grant of Babylon, who whe● he had lost in such manner his son jupiter Belus, ordained those things in this place specified. But whence cil. cor. ass vereth this I know not. For neither Berosus hath it, neither Me. ast. For they show that Belus reigned after hi● Father, unless Nimrod had another son of that name. I omit here Ios. Scal censure & Posset Lib 1. biliothec of those books: the latter borrowing it out of Melch Cane Lib de human: histor. Robert Helot in his prelections Pret. 164 upon that place affirmeth that this Father's name was Syrophants a rich Egyptian &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 briefly toucheth how a father made an image for his son that was suddenly taken away, whom now he worshippeth as a God, and ordained to his servants ceremonies and sacrifices.  
In the 15. verse it is said, that in process of time this wicked custom prevailed, and Idols were worshipped by the commaundent of Tyrants.  
In the 16. verse it is specified that such as were a far of, and might not worship them in presence, did draw a counterfeit resembling in Physiognomy 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 craftsmen, who thrust forwards the ignorant to increase superstition.  
I beseech thee, Christian Reader, what coherence is this between these 2. kinds 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 Wisdom materially showeth, whence originally Idolatry issued: our actions that day Ecclesiastical only are directed to God's service, & have sincere warrant out of God's word etc. as I have before proved. in this narration a father prescribeth Idolatrous ceremonies & sacrifices to be performed. In our Act the 17. of Novemb. there is no prescription used; all things are voluntarily done concerning the outward performance. Theirs either effected for fear, or for flattery: ours warranted by holy and Christian duty, and merely the void of flattery, 
God only being a knower of the heart. Apoc. 2.23.  as it hath been before proved, unless this Acc. were a searcher of men's hearts, and knew their thoughts, which is only appropriate to God, and to his infinite Majesty.  
But admit that there were a Resemblancen, or a mutual correspondency between those two Actions: yet we know in all reasoning, similitudes prove nothing, but serve only to illustrate, as perhaps this way Rome, and Babylon are in correspondency, the Actions of Rome, and the Actions of Babylon: the confusion of Rome, & the confusion of Babylon: the merchants of Rome, and the merchants of Babylon: the upholders of Rome, & the upholders of Babylon: the people of Rome, and the waters of Babylon: the cup of abomination that the whore of Babylon made the Princes of the earth drunk with, & the cup of the Pope: the desolation that was in Babylon, to that that was prophetically not many hundred years ago prophesied of Rome, and is believed of many, that Rome shall have in fine, if Rome repent not before the end of the world. These things, and such like perhaps may by similitude, and by mutual reference be firly compared. But the circumstances of this historical narration specified in the book of Wisdom can no more substantially prove the matter controversed, than those Praedicable forms termed by the Logicians disparata can be alleged in mutual probation: The chief things of these 2. actions being materially as near in nature (according to the English Proverbs) as the Chalk is to Cheese, an Apple to an Oyster, H●mo to Eqnu●, a man to a horse.  
Lastly, observe where it is objected that if any Catholic should ring in the celebrity of the feasts before mentioned, namely in the feasts of the Nativity of our Saviour his Ascension, the feast of the Blessed Virgin's Nativity, or Assumption, that he should be reputed a Papist, a man evil affected to the Religion and state, and for the which he should immediately be imprisoned, and deeply fined.  
To this I differre mine answer, till instance be given in any such one: who for this action hath be●ne dealt w●th in this manner, according as it is laid down in the Accusation: until which time I repute this slander of no other validity to blemish the grave wisdom of this Realm, & judicial form of proceeding in like case, 
●esopi fab.  them Aesop's Cato accusation was against the Cock for crowing in the morning, 
M. Tullius pro Roscio Philip of Maced. against Demosthenes' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thersites against Agamemnon.  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 Philip of Macedon was against Demostheres and the rest of the orators, that mightily persuaded the safety of the state of Athens: then the malicious accusations of saul's parasites contrived against righteous David; no more than the accusations of robbers, when they cannot rifell Innocent clothiers upon Salisbury plain, or any passengers painfully and harmelesly travelling in the Queen's high way.  

The retorting of the argument.  That Church-service which is materially holy, & those exercises and disports which are lawful, discreet in performance, not repugnant to God's word, void of all suspicion of flattery, no ways opening any window to the reducing again of heathenish superstition, nor polluted with abomination thereof, may ●el be performed and tolerated in any Christian Common wealth.  
But the Ecclesiastical service of the Church, and the triumphant exercises used in the Church of England now yearly the 17. of Novem. are of this nature and quality.  
Ergo, the Ecclesiastical service, and the triumphant disports used that day may be performed, and may be tolerated in any Christian Common wealth, etc.  
Having sufficiently in any simple opinion handled the 4. main accusations, it remaineth (by the grace of God) that I should briefly touch the Accusations that appertain to the second general head being derived from the first. Which although they be materially confuted in the answers premised, yet because in particularity they press near the point of the argument controversied, give me leave I beseech thee (good Reader) severally to discuss and examine them to thy contentation, and to the satisfying of such as have been contrarily persuaded.  
Whereas it may be presupposed by the Adversaries that the Protestants will deny that they observe the 17. of November for an Holly day, (as they do in truth) the Accusers do labour to prove the contrary by these 2. cavils, hoping thereby to show that our denial herein is mere untrue.  
Their first charge in this manner they endeavour to prove good against us (namely that our denial that we celebrate the 17. of November now in the nature of an holy day is mere untrue) by these illations.  
First for that all the properties of an holiday are given by us to this day, and are by us upon this day performed. 
Sanders. pag. 302. 303. de sch.   
These are expressed by Nich. Saunders in these words. For that Bells were reserved in Churches by the Protestant's of England in these times, Vi celebrior a reddantur Nativitatis & Inaugurationis Regina festa: That the festival days of the Nativity and Coronation of the Queen might be the more gloriously celebrated,  
2. For that, 
Reginae i● lest out. If a man should speak to the Pope without Sanctissime what offence would be conceived.  Solen nissimè celebrant Elizabetha Natalem diem septimum Septembris. They do celebrate the 7. of September the birth day of Elizabeth most solemnly.  
3. For that, E●us (nempe Reginae) nativitatem mainsculis & rubris l●eris notant. They mark the day of their Queen's Nativity with greatered letters.  
4. For that, Antiphones and Hymns in Paul's at London used in the end of divine service in such form as it is specified in the bandling of the second Argument.  
5. For that, Dies Nativitatis & Inaugurationis Reginae Elisabethae omnibus alijs Christo & Sanctorum celebritatibus longè devotiùs per universum Regnum Angliae observantur. The days of the Nativity and Coronation of Q. Elizabeth are observed much more devoutely than all the solemnities of Christ or the Saints through the whole kingdom of England. To this may be added that before cited out of Calvino●urcism. Hos dies festiuè celebratis, etc. These days ye solemnly celebrate.   

A summary collection of all their reasons.  

Because  

Festivitas dicta a festis dicbus quasi festiditas eò quòd in eyes sola res divina fit aside. orig lib. ●. Cap. 18.  1 The English Church & state showeth greater devotion herein, and greater shows of festivity  
2 These days in all their Calendars are eminently expressed by great Red letters.  
3 Of their ringing, being the usual sign of an holy day.  
4 Of the Antiphone or Anthem (spoken of before) sung that day in Paul's in the end of divine service.    

Answer.  
I should here enter into a great discourse of the institution of Holly days in the Church, but that the discussing of that requireth a large volume, only give me leave (Christian Reader) to touch some heads appertaining to this argument, that the materiality of my answer may be better understood.  

Rabbi Kimh. Why the tabernacle was called oliel mogned.  Holly days in Hebrew are called Mognedim, gn●●sheroth, kagge, which words as they are in order specified may thus be understood.  
The first are Days wherein faithful people did come together in assemblies, to testify or witness that they are the Lords people: namely to sacrifice, to pray publicly, & to hear God's word.  
The second signifieth a day of festival solemnities, which the Hebrews expressly call a Retention: because the people are forbidden upon such days to do any work, and are admonished sacredly to observe holy assemblies.  
The 3. name is signified by the word Kaggei, and by the note of the word showeth his nature, tripudium agere, gandere, festum diem agere; to leap for joy, to keep a holy and festival day: In diebus festis iucundè exerceri: 
Exod. c: 5: Levit: 23: Psalm:: 4: Esdr: 3: Zach: 14: Genef: 2:  upon holy days to use festival and pleasant recreation. By this word holy days are oftentimes expressed in the holy scripture of the old testament.  
To these I might adjoin the word Shabath which by nature being Hebrew, by use is well-most become English, and signifieth, to leave of work, or, to rest.  
In Greek the usual word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. and other words are used. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (although the Etymologists may yield literally some other nominal derivation) I think that this best fitteth our sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i. 
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Grecke used by Hesi●od Homer, and the best ancient Greek  (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Because by the institution of holidays, or by the exercise performed in them, many good blessings from above are by Almighty God powered upon man.  
The usual words in Latin are Feriae, Festidies: Holidays, festival days in English: Feriae by the ancient Latins were termed a ferendis victimis, from bringing of sacrifice on these days. Otherwise also ferias antiqui festas vocabant, et aliae erant sine die festo, ut nundina; aliae cum festo, quibus adiungebantur epulationes: They called there ferias, festas; and of them there were some which they did not keep holy day, as there market days and fairs: others which they did celebrate and keep holy, and hereunto were added there feastings and banquets. 
Pompey: Fest: de verb: Signif Isid lib: 5: Cap. 3:  Isidore defineth them in this sort: Feriae a fando nuncupatae sunt, quod in eyes tempus sit dictionis, i. vel in divino, vel in humano officio fart: sed ex ijs festi dies hominum causa instituti sunt seriaeli causa divinorum sacrerum. The Feriae are so called from speaking because in them there is time of speaking and uttering any thing concerning either other worldly affairs, or duty towards God. ● of these such are appointed for holy days as are only belonging unto divine service, 
Dura l. 7 c. 17. Sect. 11. Isid li 6. cap. 18. I speak not of feasts hear as je. iunia have the name of feasts.  because men should wholly 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 find in all celebrity of holy days these causes Efficient, Material, Formal, and Final. The Efficient causes of all holy days is the first ordainer of them. The Material and Formal cause the times and Actions prescribed to these days ordained. The final cause God's glory, man's good. To these causes may be adjoined certain properties tending to the discerning of them to us issuing out of some of the species of the causes before mentioned: Amongst the professors of the people that embrace and profess true religion only God is the author and ordainer of all holidays, or his Spirit in his Ministers, 
Exod 20 Levit 23. jer. 16.23. Levit ●9 3 Gen. 1 2 2. Gen ●. 1. Math. 5. V●●●●. C●● L●●●● Conrade ●● I●ā. Higher ab Oleast. Ly. a●n glow Aben. Ezra. piro.  Prophets, Apostles, and Churches as it appeareth, wheresoever the festivals of the old testament are specified, or any effectual insinuation of them, ever God's authority is interposed, either explicit, that is, expressly, or implicit, that is, covertly and secretly, as the School men affirm. Exod. 20. GOD spoke these words: Remember that thou keep holy the Sabaoth day etc. The Lord spoke unto Moses etc. Sabbata mea etc. In the institution only by consequent and example God one●y ordaineth festivities and holidays: God the 7. day rested from b●●●vorke which he had made, and blessed the 7. day, and hallowed. The words delivered in that mood of Hebrew enforce that signification: that God sanctified the Sabaoth for man's ●●, according to that saying that Sabaoth was made for man: for God hath no need of rest, who still worketh in Creation, & Preservation, according to his will, 
Dominus lanctificavit diem Sabbati ut animae susciperent incrementum eo die magis quam alijs diebus.  as in the 5. of john our Saviour saith: Pater meus operatur usque adhuc, et ego operor: My Father worketh until now, and I work. But only this is to be applied unto us: Sanctificavit Sabbatum. i. Sanctum et celebre esse voluit. i. Observari instituit, sibi consecravit. i. Ceteros operum exercitio deputans, illum suo cultui mancipavit. He sanctified the Sabaoth, that is, he would have it to be a solemn & sacred meeting; that is, he appointed it to be observed and consecrated unto his own use: assigning other days for men's business and affairs he applied this unto his worship and service.  
If question be made here of the feasts mentioned in Hester, 
Esther. 1. 2. Chro. 30.  the change of the celebrity of the feast of the Passover by king Ezechias, or any other feast demonstrated in books Canonical: I answer, that the ordainers and alterers of these feasts did it upon sure testimony of the holy Ghost (for many governors and teacher's of the church then lived) as the Prophets, Esdras, Hester, 
Stapletons' arg. hereby confuted in his prin. doct. lib 12. con. 7. c. 4. janus Numa Pomp. Orpheus. Hercules.  Mardocheus who had an infallible testimony and seal thereof immediately from God.  
The Heathens in their Idolatry and apish imitation ever had their festivals ordained and ordered by the inventors of their devilish superstition.  
The Material and Formal ground of Holidays are such times, works Moral, evangelical ceremonial etc. as are designed to those days, & prescribed by authority specified.   

The Final ends of all Holly days are these.  


Secundum Scripturan  Hollydays are Days  
1 Dedicated to God's 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 mind weakened by bodily labour.  
5 Serving to excellent works of charity.  
6 For distinction of times and seasons.  
7 Sacramentally separating Gods people from all people not comprehended in God's covenant by their observation. 
Numeri●o. Genes 1. Let them be for signs & ●easons and days and years. Vide●un. Annot. in B. b. Trem. Cap 1. Gen Austin against Seneca. de civet Dei. Man's labour without God's blessing nothing availeth. Seneca austere Stoical humour: Vide Lu●h. in 2. Genes. Sabbat Le● scripta in ●●de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, justine Martyr Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Vin: Lyren con: Haer: catholicum est quod ubique, quod semper, quod ab omnibus creditum est. universalis tradit Aug ad jan: ut sup: Naz. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.    
The properties of Hollydays which were noted were these in Moses' law: The sounding of trumpets, The Calends of the moon, The distinction Planetary and Zodiacal instituted by God in the motion of the signs abo●e, as it is in the work of the 4. day, and such like. Of our signs now adays more (God willing) hereafter.  
Observe herein the chief and most eminent ends concerning the institution of holy days to be principally two 1. Their dedication to God's glory: and 2. in morality in the law of nature their designment to man's rest: whereby S. Austen had just cause to reprove Seneca for affirming that the jews lost the 7. part of the benefits of their life by observing each 7. day holy, & by observation of each 7. year holy etc. Since from the beginning God ordained this law to man's good, in prescribing every 7. day to be a day of rest for man: and in imprinting the morality of this law in the heart of man in his creation for his recreation and refreshing.  
Now if any man shall here demand, Wherefore the Sabaoth is observed in the New testament, and, Who altered that day from the jews 7. day, to that which we call Diem Dominicum or the lords day: or, What authority the Church had to ordain Holly days, since there is no express mention of this change, since the observation of all holy days is only of God's institution, and is contained essentially under the first Table of the law of God given by Moses. To these interrogatories: I answer briefly in this sort.  
Concerning the observation of the Sabaoth day, as it is now usually called by the Apostle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: in other places of scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, The Lords day, the first of the Sabbaoths, although there be no express place in words showing the alteration or translation of it from the jews Sabbath to that day wherein it is now celebrated yet by the practice of that Church (as it may be out of these places collected Apoc. 1.1. Cor. 16.2. Act. 20.7.) and by the practice of the Church immediately succeeding the church of the Apostles (as it appeareth by justin. Martyr: in his apology) and by the continual practice and example of the universal Church from thence to these times: and by that rule of Nazianzen before cited out of his book, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, of the holy Ghost, without all contradiction & gainsaying it is demonstratively and infallibly in my judgement confirmed, that the observation of the Lords day, commonly called our Sabaoth day, is a sacred tradition originally Apostolic, pregnantly to be proved out of the holy scriptures, observed sacredly in the Primitive Church, since continued and observed by continual prescription and practice to our days. The observation of which day I doubt whether the church can now alter to any other day: yet herein I submit my judgement to the Church.  
By this I affirm, that it is invincibly proved against all gainsayers, that the observation of our Sabaoth is only of God, by the infallible testimony of his spirit demonstrated, by practice in the primitive Church in prescript and tradition Apostolic. This opinion though diverse Catholics now in prison have contradicted, affirming that the institution of the Lords day or Sabaoth, according to the day as it is now observed, was some hundred years originally afterwards prescribed by the Church without immediate Apostolic warrant, 
Eccl. Annal tom 1 pag. 610. 611. Ann. C. 58. Nic. Conc. Canon. 20. Aug. de tem ser 25.  yet shall they find this sentence confirmed thoroughly by Cardinal Baronius in these words: Prima feria praestantissimis insignita mysterus dies Dominica meruit apellari Dominica dies in ●pso exordio nascen●is ecclesiae obser vari capta est ab Apostolis etc. 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 excellent mysteries, was thought worthy to be called the Lords day. At the beginning of the church, when it did but newly spring forth: it was observed and kept holy day of the Apostles etc. And that it was not commanded to be observed for the Lords day of any other then of the Apostles (whereas it is most manifest to have been done in the time of the Apostles) we suppose cannot be denied of men that have but common reason.  
Concerning the authority of the observation of Holidays, since by the express word of God they are not prescribed, yet in regard some of them have but generally or universally observed in the Church in S. Austin's time, 
Aug. ad jan epist. 118  time, yea before, and ever 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 etc. and since the Church hath a free liberty given by God to determine the observation of these days, 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, Antioch, Alexandria, Ephesus, Rome, etc. Yet in such a sort that the Church of God had ever this authority, and hath of all places in all ages according to time and country to prescribe the observation of these festivals, 
S Hieromes opinion is not allowed in Epist. ad Galat.  excluding all leaven of judaisme, all servile bondage, all opinion of operis operati, of the merit of the very work which is in them performed, & of all ceremonial Sanctity. And contrariwise, upon the same foundations premised, I determinately infer also that the same Church hath authority from God upon sufficient ground to abrogate any festival holly day prescribed by the Church's Antecedent, if by corruption these festivities have been, and are abused to superstition, 
1. Cor. 14 4  polluted by lose and disordered practices, or any other ways profaned. 
Petrobrunsian heresy. Anabapt.  By this opinion evidently the Petrobrunsian heresy is oppugned upon one side, who would have no holly days in the church observed, who thought it judaisme to observe any holy days: on the other side Popery, 
Centum gravam. Germ. Gra.  who hath overcharged the world with multitude of these ceremonial observations: thereby laying a greater yoke upon the churches of Christ then the Synagogue had in judaisme. Be sides that there was in the Church no certain law of all hollydays, it appeareth by the saying of Socrates before spoken of, and by their own divisions: Quaedam generalia sunt festa, ac quaedam mobilia, quaedam fixa seu stativa. 
Vid Hospin  Quadan conceptiva, quaedam Imperativa, Certain feasts were General, as the feasts before cited out of S. Austin: some were Particular, quae in una fiunt provincia aut p●rcohia: Which were in one only province, or parish. Movable feasts, Easter, Ascension, Pentecost, Septuagesima, etc. Conceptiva, allotted to certain days by the ministers of Religion: Imperativa, such as upon each occasion for the good of the church & commonwealth, & the safety of the Prince were imposed by them that were in authority in such cases. Upon these grounds I infer these conclusions.  
First, that the ordinance of the Sabaoth is from God only, or the undoubted testimony of his holy spirit in his Church: This was manifested in these words by God himself, 
Genes. 2. Exod. 20. God compassionating the mind of man only wearied with labour ordained solemn feasts to remedy the tedious grievances 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 law in mount Sinai. Yea if Adam had not fallen in Paradise, the Sabaoth should have been observed,  
Secondly, that this rest was ordained to God's glory, & man's good: the good of man's rest, I say, therein to bridle the unsatiable greediness of unreasonable covetous persons, who willingly extend mercy neither to man, nor beast.  
Thirdly although the Sabaoth were ceremonial, yet the moral works of it are perpetual.  
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 jews was translated to be observed prima Sabbatorum. The first day of the Sabaoth, videlicet that day which we call Diem Dominicam, The Lord's day, which was by S. john called in the Apoc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the chief of all days: by Ignatius that holy Martyr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Epist. Ignat ad Mag. Just Martyr 2. Apolog.  Sunday in which God altering the darkness, and matter of the world, made the world: and in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jesus Christ our Saviour arose from the dead, by justine Martyr.  
Sixtly, that we are yet bound to the observation of all moral works of the law as grounded in lege charitatis, in the Law of charity.  
7. That the church in all ages from the Apostles times to these days inviolably observed this day, as far forth as the state, and times wherein they lived violently repressed not their public assemblies.  
8. That the present church ought not to alter the observation of this day, but upon further ground than yet is reveled; since the institution flowed originally from the Apostles: and since it hath been inviolably observed in the church in such sort as before it was in the heat of persecution, as before I have mentioned. 
justin. Mar. Apolog 2: Math. 18. 1. Cor. 14: 4: That they concur with the Sabaoth.   
9 Concerning our festivals I ha●e showed that they be Equivocally only called Holidays, in regard namely of some correspondency wherein they concur; that they have not any authority expressly out of God's word, but that some of them were ordained by the successors of the Apostles, some by later decrees of the church, some by Provincial Metropolitans for days of hearing God's word, and Ecclesiastical discipline, only in certain generals received by the prescription of the church.  
10. That some Churches observe some Holidays, some Churches other some.  
11 This caveat all churches must take heed of, that they ordain not to many of them, that they equalize not their observation to the observation of the Lords day: neither that they impose a greater burden than needs upon men's shoulders by the keeping of them.  
12. That we are to observe the custom of those Churches where we live concerning Holidays, so as the observation of that church originally be free from all superstition: which custom the French & Dutch Churches now observe in England, to the great peace of our Church & theirs.  
13. Lastly that, upon just cause of corruption, by that authority, by the which festivities or Holidays were instituted, they may be altered ●nd abrogated.  
It remaineth now that I should perspicuously answer the premised cavils contained in the 2. general● head. My answer before exhibited was Negative, namely that the church of England hath not prescribed that this Realm should observe this day the 17. of November as a formal Holiday: The adversary here replieth by the conditions premised that by necessary consequense an d●llation it is a formal Holiday in regard of the due nature of a formal Holiday.  
This, say they, is evidently proved by the practice of our solemnisation, and by all circumstances and signs of an Holiday that day yearly and usually performed.  
The truth of this reply give me leave (good Reader) briefly to examine: for by that, whether I have answered rightly or not, in few circumstances it may appear.  
1. First let the Accuser allege any decree archiepiscopal or Episcopal, by which it may appear to the world that the 17. of November is now annually commanded to be observed an Holiday formally; otherwise the validity of the denial remaineth yet no ways impeached.  

All sh●ps are open in London & the Plough goeth in each field in the country  2. Secondly whether any bodily labour that day be inhibited either in town or country. Which is a material point to be considered in the observation of each Holiday.  
3. Thirdly what censure or penalties are inflicted, Ecclesiastical, or Civil, legally upon any that breaketh the rites of that day. This being upon sufficient warrant grounded, it remaineth that if our negation be unsufficient, as they seem to say it is, let them show wherein instance may be given against it, & just materiality of exception: For until the contrary of this be evidently demonstrated, it remaineth unconfuted▪ Yea (saith the Adversary) but yet you must needs confess it to be an Holy-daie by this consequent of Nicholas Saunders Bells are reserved in your churches to this end especially, Inprimis ut harum pulsu celebriora reddantur fest a nativitatis et Inaugurationis Reginae. First that by the ringing of them the feasts of the Nativity & Coronation of the Queen may the more solemnly be celebrated. 
Calvinotur  Secondly in regard you solemnize these days most devoutly. Lastly in regard ye note these times in your Calendars with great red letters.  
First note that Saunders termeth the 17. of November Festum, a Feast, et diem Nativit▪ festum, and the day of the Queen's Nativity a feast. But merely without proof or warrant. Now A nomine ad rem, 
Pla. in Cra. tylo.  to reason from the appellation and name of the thing to the thing itself unless the word express the materiality of the thing named formally, non valet argumentum (as the meanest Sophiste in Oxford knoweth) a nomine adrem; An argument drawn from the name of a thing to the thing itself is of no force, or maketh no proof.  
Yea but what meaneth that outrageous ringing replieth N Saunders and W. Reynolds, unless you have made it a formal Holiday.  
To this I answer by the right of that, that hath been inferred before, that it is no good reason that it is an Holiday because of this ringing; 
Bells serve for the ringing to sermons for ●unerals to exercises at Prince's Coronations In public danger of fire, in solemn meetings, of Cities, in Universities, in Convocations Congregations, & other scholastical exercises for C●v●● few 〈◊〉 night for 〈◊〉 of the clock at morning.  partly for that not one●y all the learned of the land, but the ignorant & simple people of this Realm knoweth that Bells have sundry other uses then to signify Holidays, and that appeareth by Durandus in the place before cited, and by that observation of mine before, wherein it hath been declared that Bells succeeded in use of the legal silver trumpets. And for the great ringing the 17. of November is only an outward testimony of that joy which our hearts conceive for the great happiness of Q. Elizabeth's Regiment. See the discourse before cited of the use of Bells.  
If they will prove it to be an Holiday in regard of the Ecclesiastical office, Sermons, and prayers that day used; The reselling of this cavil you shall find specified in the Answer of the first general accusation, and in the issue of the conclusion of his Apology.  
Lastly, where the noting of these days with great letters is inferred for probation by N. Sanders, I summarily answer this cavil●tion in this sort. The unsuffiency of this reason may palpably be found and appear evidently by this illation. If noting with great red letters be an appropriate condition to signify an Holy day in these times aswell this Accuser may conclude that the days of the entering of the Son into Aries, Taurus, Gemini, etc. 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. Signs are Holidays. For all the titles of these days are limmed with red ●…ke by our Astronomers direction in all our printed Calendars. Likewise the beginning and ending of terms, Ember weckes, etc. may be materially (as I have spoken before) accounted Holidays, and days sacredly festival. For all these in our Calendars and Almanacs are in this manner noted & described. In one word to conclude upon this sign The 7. of September and the 17. of November are Holidays. Why so? because these days in our Calendars are noted with great red letters: for that this is an infallible sign of an Holiday saith Saunders. The Scribes in the Gospel prognosticated a fair day by a red sky in the evening: And the red by miracle equally distinguishing the Rainbow is a token that all the world, 
Math. c. 16. Chro. Melanct. in Carionem. Genes. Tully de natu. Deorum. Apoc. 17.3. Note before the fable of the ●…landers adoring a Mallet.  as it hath already perished with water, (which the greenish hue in the rainbow representeth) so in future time is a figure, I say, and a sign ut totus tandem ignesceret mundus, that all the world should perish with fire, And it is an infallible token of the bluddines of Rome: that the woman Apoc. 17. is seen to sit upon a scarlet coloured beast. But that signing with red letters in the Calendar is a certain token of an Holiday, is no infallible property, as Saunders hath alleged. The distinguishing of Aries and Taurus, and the rest of the 12. Signs by their red letters therein will easily discharged me without the force of a Mallet out of the brakes of this objection. If not (for perhaps they will not descend upon so simple a conceit, neither leave their zodiacal honours upon so small a quarrel, being to entertain the Sun each month once a year into some one or other of their houses) Yet, I hope, for a shift the Lawyers in Westminster Hall will plead for my deliverance here in without a Golden fee which otherwise they may easily yearn these days being merely workendayes, & by no ceremonious rites neither law Ecclesiastical ordained Holly-dayes.  
But here finally if question be made by what good authority the Church and Common wealth of England can warrant their solemnisations and celebrities in these actions, to satisfy all reasonable and good Christians I summarily yield these reasons.  
First I say that all public exercises Ecclesiastical may be warranted by the rule of the Apostle 2. Tim. and by the warrant of the 21. Psalm as it is discussed in the second general head.  
Secondly that if the Church and Christian state of England should prescribe it to be an Holiday: that their prescription ha●● good example for it in Canonical scriptures, and in those scriptures which are named by the godly and learned l●br: Ecclesiastici Ecclesiastical books, next in authority to books Canonical, namely out of these places. First out of the book of Hester c. 9 v. 18.19.20 21. whereby Mardochai his direction letters were sent to the jews that were through all the provinces of king Ahashuerosh, that they should observe the 14. 
Fest. Pur. sive sortium. cap. 7. ve. 6.  day of the month Adar every year with joy and feasting, & to send presents every man to his neighbour, and gifts to the poor: A day wherein their sorrow by God was turned to joy from mourning, in regard of the bloody massacre contrived by wicked Hamon to the final extirpation of that holy, though afflicted people upon which action Lavater in his Commentary upon 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 institutum diximus, propter hunc veteres Christo dies quosdam sacros dedicarunt. Christi Natalem, Circumcisionem, Resurrectionem, Ascensionem in coelum, Missionem spiritus Sancti, cosque coluerunt fidei confirmandae, reique gestae testificanda gratia. Hos si qui imitentur, ut maxime probemus, etc. In Christiana libertate, etc. Quod adritus illos solennes, qui ad publicam reigestae memoriam atque gratiarum actionem, quae Deo sic per se, reprebendi nec debent, nec possunt. Omni●o enim nostrum est Deo ob accepta beneficia gratias agere, eademque perpetua memoria celebrare, & ad posteros transmittere. Out of this which we have hitherto alleged, it is easily seen that Christians after the example of Hester and Mardocheus ma● either appoint, or accept and approve Holidays. We have heretofore said that the Lords day was first instituted by the Apostles themselves; & because of this our Ancestors consecrated certain days to be kept holy unto Christ: as, the Birthday of Christ his Circumcision, Resurrection, Ascension, his sending of the holy Ghost; and those they observed both for confirmation of their faith, and to testify the remembrance of the benefits performed unto men on those days. These if any man imitate, we should greatly all own of their proceed herein in Christian liberty etc. And as concerning those ceremonial feasts which pertain to the memorial of a public benefit, and to thanksgiving unto God alone, they neither can nor aught to be reprehended. For it is altogether our part and duty to give thanks unto God for benefits received, and to celebrate the perpetual memory of them, 
jud. 16.3. This verse is in the latin, but in no Greek copy that I have seen. Seratius in 16. judith. Aethiopica ecclesia in suo calendario habet diem f●●ium judithae. Macchab. 4  and to transfer the same to all succeeding posterity.  
Thirdly, the last verse of the Book of judith mentioneth a celebrity by the jews yearly and continually performed in remembrance of her victory over Holophornes. In the exposition of which place Serrarius hath touched the religion and piety of the jews that in remembrance of this victory instituted a solemn festivity.  
The feast of the dedication by judas Machabaeus and his brethren and the whole congregation, ordained to be observed year by year after the cleansing of the Sanctuary, serveth also for a pattern in like cases to follow. And so much the more for that our Saviour joh. 10. in the time of his flesh taught in this celebrity in the Temple. 
john 10. Hebr 5 7. Some diver say there is about this feast of the dedication, but he time of the writer mentioned joh. 10. showeth what feast it was. Nonnus in his paraphrase in greek verse upon Saint john is ceceived. Vide Bezae Annot. in hunc jocum. Lib. 1. ca 1. ca 41. lib. 2. ca 19 Euse. de vi. Const. paneg. Hospinianus lib. de festo judaeorum c. 10. Serar come. c. 7. Mac. 1.   
To these examples may be adjoined that which Eusebius hath written in the life of Constantine the great, In whose reign a panegyris every 10. year was celebrated to God's honour. To glorify his name for that happy regiment, for the light of religion in Constantine the great his reign given to the world, and for that great conquests given to that Emperor 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 instruments in the establishment of Christian religion and peace in that Empire, generally were remembered by all that Empire with great acclamations. To these I will adjoin two other authorities, one of ours, an other uttered by a jesuite a man of their own.  
Some feasts are observed by the Church, though not expressly ordained by God, yet instituted to God's honour, and of purpose celebrated to call to memory God's great blessings conferred upon his people. In these feasts this Author specifieth the feast of Purim or sortium, which is in English of lots.  
The other testimony is alleged by Nicholaus Serrarius commentary lib. 1. Machab. Pessunt nova in Dei benefici. orum memoriam festa institut. New feast days may be appointed for the remembrance of God's benef●ics: I say in regard of such benefices that God either by himself, or by his Saints hath or shall confer upon his Church at any time.  
By this collection I infer this first that our sacred celebrities have warrant out of God's word.  
Secondly that if the Church of this Realm should prescribe it to be observed as they do observe other Holidays, that it had sufficient warrant for it in regard of the premised examples: 
Ser. li. jud. cap. 6. come.  especially since (as the same Serrarius hath noted) that the Church which now is, is endued with that authority wherewith the Church of the jews was endued; 
Torneamenta though they be condemned in Decret. lib. 5. tit. 13 c. 1 yet ours being not of the nature Quod duellum etc. cannot in equity be so censured especially being performed without hatred of the parties before, & only for recreation.  namely as the Synagogue did then institute some feasts, so the Church may do now. In the like manner the said Church's 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 circumstance considered according to the premises.  
Lastly I have evidently demonstrated in handling the answer to the 4. general reason; that the triumphant disports used at Court that day, namely the 17. of November, are exercises no ways heathenish, ridiculous, foolish, but such as are laudable, commendable in themselves being rightly used, such as they themselves in like form exhibit in far greater measure to their rulers, governors, Princes, Popes.     

Epilogus.  
GReat alterations have been raised in Europe this last hundred years or Century, 
Anno Do. 1600. Periodically beginning in the 8. year of Alexand the 6. Pope continued to Clem 8 regiment being Pope, ending in a Romish jubilee at which time Maximilian was Emper. the 17. of K. Henry the 7 the 42 of Queen E. l. z beth Rev. c. 10 Council of Nice the 6. Canon. Dan 7. Revel. 16.  and great changes through the world have issued hereupon: but omitting all civil broils, and all bloody wars that have been managed upon other causes, give me leave (good Reader) briefly to speak my mind of such marvelous effects that have ensued the miraculous alteration of Religion in this Century of our age. The mystery whereof and whole history was prophetically seen by S. john in the Revelation the 10. Chapter in the vision of the mighty Angel that came down from heaven clothed with a cloud, and the raignebowe about his head, his face shining as the Sun, & his feet as pillars of fire etc. The original of this alteration first flowed upon the revoulte of many Christian nations from the Sea of Rome being one of the 4. Seas Patriarchichall and Apostolical by the 6. Canon of the great Counsel of Nice established. Which sea was in great honour over all the world, as long as the Roman Empire monarchically ruled & triumphed, represented by that ugly beast which had ●rom teeth prophesied of in the 7. Daniel, & held the stern of a great part of the world, and ruled regally over the 10. kings spoken of in the Revelation.  
The occasions of this revolt were the declination of the Sea of Rome from the sincerity of the faith Apostolic, and the unspeakable corruption which had crept into that Sea, or Papacy. For hereupon immediately divers nations, enlightened from above in the sincere light of God's word (according to the former prophecy seen by S. john in spirit) which had been long eclipsed by the dark shadow of of human traditions, began to withdraw themselves from the bondage of that Babylon; endeavouring to restore religion in their several kingdoms & dominions to the ancient and Apostolic for no, 
Imitating herein the going of A●l●●o build N●●ivch ●en. 1 1. relinquishing ●●bel, & abraham's lequire Vr of the Childres jerem 51.9.  sounded upon the inf●●l●ble rule & Canon of holy scripture revealed in the old and new testament: which 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 sword, and with all bloody massacres: partly for that Rome would admit no reformation of her c●●ruptions, but grew uncurable according to that of the Prophet jeremy: We would have cured Babylon, but she would not be healed: forsake her, and let us go every one into his own country. For her judgement is come up unto heaven, and in lifted up to the clawdes.  
The ●ssues of this alteration hath produced wonderful effects between two sorts of people, the named Catholics, and Protestants. For although diverse subdivisions of sects have in this last Century sprung up, yet all the rest have been but handfuls to these two, namely to the Catholics, and Protestants: out of these have issued the greatest lamps of learning: by these two, most books have been written: by these two, greatest States have been ruled & altered, greatest Regiments have been managed. The others have been but petty Conventicles, sometimes here, sometimes there; sprowring, rising, falling, favoured of some few▪ in few years declining, sometimes blasted by the secular power, sometimes dying by devouring one another: the better and wiser & the chiefest part ever bending themselves to the embracing of one of these and to no other. These 2. how they have been b●nded one against the other all the world knoweth▪ the books written upon both the sides testify, their great enmity in the eyes of all people hath deciphered, resembling by effects in sequel though not in original the schism of Israel from juda originally springing from salomon's sin, seconded by jeroboams crafty policy, 
1 King 12 2. Chron: 10  & K. Roboam's folly, God justly punishing king salomon's Idolatry.  
How fair the malice of this division shall extend itself, and how long it shall continue, God only knoweth, who d●sposeth and ordereth all things in their due seasons, 
Dan. 2.21. 2. Pet 3.8.  before whom a thousand years are but as one day, to wh●●e e●e● all future things are infallibly present. Only this we know, that this division hath bred in many men's minds irreconcilable hatred as we find in effect. The manifestation whereof may be seen evidently in this short Treatise, ●nd is felt sensibly through out all kingdoms of C●tendome, into which the venom of this Gargr●na hath been dispersed. This, I say, the ●eader shall easily find in this short Treatise, if he will but examine upon what sl●ight reasons, and how weak grounds the honour of this flourishing ●ealme, the excellency of our gracious Queen (〈◊〉 G●d long preserve) the sincerity of the Apostolic Religion which we profess, are fought to be disgraced, depraved, and sc●andered by men zealous of pretended Catholicisme.  
Divers remedies have been fought to su●e the festered sores of this cankered diverce, whereof some of them have been touched by jacobus Acontius in his books the stratagemate Satan's, ●y lest●rus & others. 
jac. Acont. lib. 8. de stratagem. Sat. ●eslerus. Genes 33. jeremy. Exodus.  But this ulceri grown to such ha● h●ad that no b●l● can cu●e●, no balm, I say, but his, who reconciled Ep●● to jacob, which brought the people of Israel out of the Egyptian & Babylonian bondage and thraldom to their own land, the land of promise; which can give spirit to the rotten and dead bones to whom Ezechiel was commanded to prophecy; 
Ezekiel. 37.  which canjoine the two pieces of wood into one, wherein the names juda, Ephraim, and Israel were in disjointment severally written, which can renew our hearts, and give us grace to walk in his ways after he hath discovered unto us the grievousness of our sins; which by his great and shrill sounding trumpet Saint Paul hath foretold of the conversion version of the stiff-necked generation which crucified the Lord of life, 
Roman. 11.  and is able to graf●e in again to the Olive the broken branches fallen away through unbelief, branches not only broken, but also withered. Beseech we him to perform this according to his good will and pleasure, who only is wise, only is holy, only omnipotent and merciful, who is God almighty and blessed for ever. To this God the Father, the Son, and the holy Ghost be all honour, glory, and dominion world without end. Amen.  
FINIS.