This
is
the
day
which
the
Lord
hath
made
,
we
will
reioice
and
be
glad
in
it
.
PSAL.
118.24
.
THis
Psalme
is
a
Psalme
of
thanksgiving
,
which
David
song
vnto
God
,
when
hee
was
first
invested
into
his
kingdome
,
Obed
Edom
,
2.
King
.
6.
with
melody
and
musicke
and
greate
festivitie
;
in
which
he
not
only
exhorteth
all
men
in
a
generalitie
to
praise
God
,
&
in
specialitie
both
Iewes
and
Gentiles
,
such
as
were
after
the
spirit
borne
of
the
seed
of
Abraham
,
and
detested
Idolatrie
as
Abraham
did
:
but
actually
bringeth
in
himselfe
,
ver.
17.
The
king
both
privately
alone
,
and
publikely
in
the
congregation
,
prepareth
himselfe
to
this
thanksgiving
,
acknowledging
Gods
iustice
in
humbling
him
,
his
mercy
in
preserving
him
in
the
daies
of
Saule
who
sought
his
life
,
and
his
bounty
in
investing
him
into
his
kingdom
,
saying
,
ver.
22.
The
stone
which
the
builders
refused
is
now
become
the
head
stone
in
the
corner
.
I
who
was
reiected
by
Saule
and
his
princes
,
am
now
inaugurated
into
the
kingdome
.
Which
though
it
be
here
an
historical
confession
,
The
people
provoked
by
their
kings
example
answere
him
,
This
is
the
Lords
doing
and
it
is
wonderfull
in
our
eies
.
And
exhort
one
another
to
the
celebration
of
that
day
in
which
God
had
wroughte
that
wonder
in
investing
and
crowning
him
,
against
whom
so
many
,
so
great
men
so
long
time
had
conspired
:
saying
:
This
is
the
day
which
the
Lord
hath
made
,
wee
will
reioice
and
be
glad
in
it
;
and
then
doe
pray
for
the
continuance
and
long
life
of
their
prince
and
his
prosperity
,
O
domine
da
salutem
,
ô
domine
da
prosperitatem
.
O
Lord
giue
health
,
giue
salvation
,
O
Lord
giue
prosperitie
vnto
our
king
.
Finally
the
Priests
seeing
this
harmonie
and
consent
in
the
people
,
blesse
them
for
it
,
wish
them
good
lucke
,
acknowledge
that
great
light
and
blessing
to
be
given
of
God
,
and
exhorte
them
to
that
publike
ceremoniall
service
of
God
which
was
vsed
in
those
times
.
Binde
your
sacrifices
with
cordes
even
to
the
hornes
of
the
altar
.
These
words
which
I
haue
read
vnto
you
for
my
text
,
haue
bin
heretofore
applied
by
the
fathers
of
the
church
,
sometimes
to
the
celebration
of
the
Nativity
,
sometimes
to
the
celebration
of
the
resurrection
of
Christ
;
as
wel
they
may
be
,
this
Psalme
being
figuratiuely
and
spiritually
applied
to
him
,
as
appeareth
by
manie
places
of
scripture
:
but
I
am
to
take
it
this
day
litterally
of
the
inthronising
of
David
,
being
the
day
consecrated
to
the
glory
of
God
for
the
inauguration
of
our
blessed
Soveraigne
into
this
kingdome
.
In
which
words
I
obserue
the
institution
of
a
festival
day
,
and
therein
,
First
the
occasion
of
the
Institution
,
which
are
Gods
blessings
extraordinary
,
cowched
vnder
these
words
:
This
is
the
day
which
the
Lord
hath
made
.
Secondly
,
the
author
of
the
Institution
:
king
David
.
Thirdly
,
the
End
or
vse
of
it
;
wherin
I
note
an
external
ioy
,
Exaltemus
,
Let
vs
reioice
:
and
an
internal
,
Laetemur
in
ea
,
let
vs
be
glad
in
it
.
First
for
the
Institution
and
occasion
of
it
.
And
this
is
noted
by
the
wise
sonne
of
Sirach
Cap.
33.
Who
graunting
a
distinction
of
daies
,
but
demaunding
a
reason
of
it
,
putteth
this
question
.
Why
doth
one
day
excell
another
seeing
the
light
of
the
daies
of
the
yeare
(
that
is
the
life
of
them
)
comes
of
the
sunne
.
&
he
maketh
this
answer
:
The
knowledge
of
the
Lord
hath
parted
them
a
sunder
,
&
he
hath
disposed
by
them
the
times
&
the
solemne
feasts
:
some
of
them
he
hath
put
among
the
daies
to
number
,
&
some
of
them
hath
he
chosen
&
sanctified
,
&
exalted
vnto
feastes
:
that
is
,
some
are
festival
as
the
Passeouer
,
Pentecost
,
feast
of
Tabernacles
&c.
and
some
are
numerall
,
the
first
or
second
of
this
or
that
moneth
.
For
God
hath
dealt
with
daies
as
with
men
:
for
men
are
al
of
the
ground
,
and
Adam
was
created
out
of
the
earth
,
but
the
Lord
hath
distinguished
them
by
great
knowledge
,
&
made
their
waies
&
reputations
diverse
:
some
of
them
hath
he
blessed
and
exalted
,
as
kinges
and
princes
:
&
some
of
them
he
hath
sanctified
,
and
appropriated
to
himselfe
,
as
Prophets
and
Priestes
:
but
some
hee
hath
cursed
and
brought
lowe
,
and
put
them
in
meane
estate
,
and
place
of
base
calling
.
Now
the
meanes
which
God
vseth
in
advancing
some
daies
before
their
fellowes
,
which
are
made
of
the
same
mettal
and
substance
with
them
,
is
some
excellent
worke
,
some
admirable
blessing
performed
in
them
,
sometimes
generally
to
al
mankind
,
sometimes
specially
to
these
or
these
nations
.
And
according
to
the
generality
or
speciality
,
is
the
quantity
of
them
:
and
according
to
the
nature
&
condition
of
the
blessing
or
benefite
,
is
the
quality
of
them
.
For
some
are
such
,
Quae
tota
per
vniver
sum
orbem
frequentas
ecclesia
,
which
the
whole
church
throughout
the
whole
world
doth
frequent
:
some
are
vsed
in
this
country
,
in
that
kingdome
.
Some
are
festiuitates
magnae
,
high
festival
daies
:
and
some
are
called
the
lower
feastes
.
That
general
&
admirable
benefit
which
was
done
to
al
mankind
by
the
creation
of
man
,
&
the
whole
world
for
mans
sake
,
is
offered
perpetually
to
the
memory
of
al
mankind
by
the
institution
of
the
Sabboth
,
which
although
the
heathen
in
truth
scorned
,
That
general
and
admirable
benefite
of
our
redemption
which
was
sufficient
for
the
whole
world
,
but
efficient
to
al
the
elect
of
God
,
as
it
ought
so
it
hath
beene
time
out
of
mind
celebrated
in
the
feasts
of
the
Conception
,
Nativity
,
Circumcision
,
Passion
,
Resurrection
and
Ascension
of
Christ
by
the
whole
Church
of
God
,
dispersed
farre
and
neere
over
the
face
of
the
earth
,
to
the
honor
of
God
with
praiers
and
thankesgiving
for
the
special
benefits
particularly
called
to
minde
and
acknowledged
vppon
those
solemne
daies
.
Wherefore
Erasmus
did
not
onely
absurdly
,
Yet
wel-fare
the
wisedome
and
discretion
of
our
great
grandfathers
of
blessed
memory
,
the
saints
of
the
primitiue
Church
,
who
provided
that
vpon
the
festival
daies
,
the
course
of
the
Litargie
,
the
Gospell
,
and
Epistle
,
the
Homile
,
or
Sermon
shoulde
so
bee
ordered
,
that
all
shoulde
rende
to
the
memorie
of
that
blessing
,
wherevnto
that
day
was
sanctified
,
that
so
God
might
bee
blessed
and
magnified
for
them
.
Easter
,
Pentecost
,
&
the
Tabernacles
,
then
the
temple
of
Ierusalem
whither
by
the
law
al
ought
at
those
times
to
resorte
to
offer
vp
sacrifice
vnto
God
:
If
he
should
see
Oratoria
turned
into
Auditoria
,
Churches
into
Schooles
,
our
people
desiring
rather
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
knowers
,
then
Seraphim
,
hot
&
zealous
,
crying
with
the
Angels
,
holy
,
holy
,
holy
,
Lord
God
of
hoasts
:
our
Sabbothes
and
Festivities
not
spent
nor
anie
part
of
them
,
in
cultu
latriae
,
in
the
divine
seruice
of
God
,
but
in
hearing
an
exercise
as
some
call
it
;
where
sometimes
the
houre
is
consumed
,
Nihil
dicendo
in
speaking
neuer
a
wise
word
,
sometimes
aliud
dicendo
in
speaking
from
the
daie
,
from
the
season
,
from
the
text
,
and
sometimes
Male
dicendo
,
in
speaking
ill
,
and
slaundring
their
private
governours
or
publike
magistrates
.
But
I
proceed
.
Not
only
the
forenamed
feasts
&
such
like
which
are
called
by
the
Divines
,
Solennes
,
Macrobius
,
Satur.
1.
ca
16.
Imperativae
:
by
Vlpian
and
other
Civilians
Extraordinariae
:
by
certaine
Canonists
Repentinae
,
which
are
particular
to
divers
nations
,
Finally
,
we
may
conclude
of
al
Christian
feasts
whether
general
to
the
whole
Church
,
or
particular
to
any
nation
,
as
Abulensis
doth
of
the
feastes
of
the
Iewes
,
Omnia
festa
quae
Deus
instituit
observanda
à
Iudaeis
,
fiebant
ad
recordationem
beneficiorum
eius
,
All
feasts
which
God
appointed
the
Iewes
to
obserue
were
kept
for
a
remembrance
of
his
benefits
,
except
only
the
feast
of
Propitiation
,
Quod
fiebat
ad
remissionem
peccatorum
,
which
was
helde
for
remission
of
sinnes
.
But
heere
ariseth
a
doubt
,
whether
Kings
and
Princes
now
,
or
David
himselfe
heretofore
did
wel
and
religiously
to
honor
and
glorifie
God
for
this
blessing
of
his
inauguration
,
or
anie
temporal
happines
,
seeing
we
must
loue
&
honor
God
Propter
seipsum
,
&
quia
summè
bonus
est
,
for
himselfe
and
because
he
is
chiefly
good
,
and
not
especially
for
those
benefits
he
giveth
vnto
vs
.
For
every
temporall
benefite
is
lesse
then
infinite
,
but
his
goodnesse
is
infinite
,
therefore
his
goodnes
should
rather
cause
vs
to
loue
and
honour
him
,
then
his
benefites
:
therefore
though
poore
simple
people
may
honour
God
for
his
benefites
receiued
,
and
in
hope
to
receiue
more
,
yet
David
being
a
Saint
and
a
Prophet
,
a
man
of
great
perfections
,
should
haue
honored
God
propter
Deum
,
because
he
was
God
,
and
not
because
hee
possest
him
of
the
kingdome
.
The
aunswere
in
this
scarsitie
of
time
must
bee
briefe
:
wherfore
I
say
that
a
man
is
bound
to
loue
&
honor
God
in
that
degree
in
which
he
honoreth
him
,
that
is
,
cultu
latriae
with
divine
worship
,
because
he
is
his
God
not
because
he
is
his
benefactour
:
wherfore
if
it
were
possible
,
as
it
is
not
,
that
any
man
or
other
creature
could
bestow
all
these
benefits
that
God
hath
vouchsafed
vs
,
yet
wee
ought
not
to
honor
him
with
divine
worship
with
which
we
honor
God
nay
so
to
do
were
impious
Idolatrie
:
Againe
if
it
were
possible
,
as
it
is
not
,
that
God
neuer
had
,
nor
euer
could
benefite
or
blesse
vs
,
yet
we
were
bound
to
honor
him
cultu
latria
with
divine
worship
:
and
there
is
no
doubt
David
&
other
princes
honoured
God
cultu
latria
with
divine
worshippe
solum
quia
Deus
est
,
non
propter
beneficia
accepta
,
only
because
he
is
God
,
not
for
the
benefites
they
haue
from
him
.
But
because
this
latria
divine
worshippe
is
not
totalitèr
determinata
namely
to
these
or
those
ceremonies
to
these
or
those
times
:
and
men
in
this
worlde
cannot
bestowe
al
times
vpon
it
,
therefore
cultus
latria
the
divine
worship
or
honor
is
done
vnto
God
,
Quia
Deus
est
,
because
he
is
God
:
but
vpon
this
day
or
that
day
,
&
in
this
or
that
manner
,
Quia
benefactor
,
because
he
is
our
benefactour
.
And
thus
much
of
the
Occasion
of
the
Institution
of
this
feast
,
namely
some
extraordinary
blessing
,
noted
in
these
words
This
is
the
day
which
the
Lord
hath
made
.
The
second
thing
I
obserue
in
the
Institution
is
the
Author
of
this
feast
or
holydaie
.
This
is
the
day
which
the
Lord
hath
made
;
which
we
are
not
to
vnderstand
as
though
God
himselfe
had
instituted
this
festivitie
;
for
these
words
note
not
the
Author
,
but
the
occasion
of
the
Institution
:
But
because
there
is
a
question
made
euen
in
these
daies
,
concerning
the
authority
of
instituting
holydaies
both
vnder
the
olde
and
newe
Testament
,
both
among
Iewes
and
Christians
,
some
affirming
that
in
the
old
law
all
were
instituted
by
God
himselfe
,
or
by
his
commaundement
by
Moses
,
and
that
to
the
Mosaical
law
nothing
might
be
added
no
not
in
ceremonies
;
and
forasmuch
as
the
old
feasts
were
abrogated
by
Christ
,
and
no
other
instituted
by
him
or
his
Apostles
,
except
peradventure
the
Lords
day
,
therfore
al
are
vnlawful
for
want
of
authoritie
in
the
institution
,
or
institutors
of
them
:
may
it
please
you
to
giue
mee
leaue
to
deliver
vnto
you
,
of
necessitie
verie
briefly
,
who
haue
beene
the
Authors
of
feasts
and
holydaies
in
both
those
times
,
to
both
those
people
.
First
by
the
commaundement
of
God
himselfe
by
the
mouth
of
Moses
were
instituted
in
the
old
law
,
the
Sabboth
in
remembrance
of
the
creation
of
the
world
:
The
Passeover
in
remembrance
of
the
deliveraunce
of
the
first
borne
:
The
Pentecost
in
remembrance
of
the
lawe
which
was
giuen
:
the
feast
of
the
sound
of
trumpets
,
as
some
saie
for
the
deliverance
of
Isaac
,
but
more
probably
propter
liberationem
à
servitute
quae
inter
Israelitas
fiebat
,
for
the
deliverance
from
that
servitude
which
was
vsuall
among
the
Israelites
,
every
seventh
yeare
.
the
feast
of
Tabernacles
,
in
remembrance
that
they
lived
in
Tabernacles
in
the
desert
:
The
feast
of
Propitiation
for
remission
of
sinnes
.
The
feast
of
vnleavened
bread
Quod
exierant
de
Aegypto
in
magno
timore
&
celeritate
,
for
that
they
came
out
of
Aegypt
in
great
feare
&
hast
:
not
hauing
leisure
to
leauen
the
lumpe
.
These
are
al
called
festivitates
regulares
,
regular
,
ordinaria
,
ordinatie
,
consuetae
vsual
,
and
were
instituted
and
ordained
by
the
commandement
of
God
himselfe
.
Others
there
were
which
were
called
voluntariae
,
instituted
by
the
will
and
commaundement
of
the
Magistrates
vpon
some
iust
and
reasonable
cause
:
which
though
they
had
their
institution
from
the
wil
&
pleasure
of
the
governor
,
are
no
part
of
wil
worship
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
a
word
much
mistaken
among
many
)
being
not
contra
legem
Dei
against
the
law
of
God
,
but
secundum
anologiam
legis
,
according
to
the
analogy
of
the
law
,
nor
brought
in
at
the
pleasure
of
private
fancies
without
al
authoritie
.
Such
a
one
was
the
feast
which
was
called
Festum
sortium
,
the
feast
of
lots
,
or
Festum
Mardochai
,
Such
a
one
was
the
feast
of
Purification
,
And
finally
such
a
one
was
Festumignis
the
feast
of
fire
,
Moreouer
the
Iewes
did
not
only
adde
to
the
number
of
the
feasts
instituted
by
Moses
,
but
they
augmented
the
solemnitie
of
certaine
of
those
feasts
which
Moses
appointed
.
For
whereas
Dies
Calendarum
or
Neomenia
the
first
day
of
the
month
or
feast
of
new
Moones
,
ad
augmentandum
cultum
divinum
for
the
encrease
of
the
service
of
God
did
appoint
that
the
Calends
or
Neomeniae
should
bee
Vacativae
ab
opere
:
not
only
to
offer
sacrifice
in
,
but
in
which
they
should
abstaine
from
al
servile
labour
,
and
so
made
it
an
holyday
and
great
solemnitie
.
Buccinate
in
Neomenia
tuba
,
insigni
die
solennitatis
vestrae
,
Blow
vp
the
trumpet
in
the
new
moone
:
&c.
now
no
day
was
insignis
,
notable
,
except
is
were
free
from
labour
:
for
then
every
other
festiuitie
had
beene
more
famous
.
And
it
seemeth
to
haue
bin
thus
solemnely
vsed
in
Elizeus
his
time
,
to
whom
when
the
Shunamite
woman
went
for
her
dead
sonne
,
her
husband
said
to
her
:
Quam
ob
causam
vadis
ad
eum
hodic
,
non
sunt
Calendae
nec
sabbathum
.
4.
Reg.
4.
Why
doest
thou
goe
vnto
him
,
this
day
is
neither
the
Calends
nor
the
Sabboth
;
which
argues
that
they
were
freed
from
labour
,
because
her
husband
insinuated
that
shee
should
goe
vpon
a
day
when
he
might
bee
at
leasure
from
his
buisines
:
making
in
that
respect
a
similitude
betweene
the
Calends
and
Sabboth
.
Now
for
the
newe
Testament
,
the
Legislator
himselfe
Christ
Iesus
instituted
no
holiday
:
for
in
his
life
time
hee
did
not
abrogate
the
lawe
of
Moses
,
but
observed
those
feastes
:
neither
did
the
Apostles
vntil
such
time
as
the
law
of
Moses
being
deade
,
it
might
be
buried
honestly
:
for
the
Christian
religion
had
not
so
many
ceremonies
nor
holidaies
,
neither
was
it
convenient
that
it
should
,
in
the
cradle
,
as
it
had
in
the
strength
and
ful
age
of
it
:
as
also
the
people
of
Israel
in
their
infancie
in
the
desert
,
though
the
ceremonial
law
were
then
given
,
yet
observed
but
little
till
they
came
to
the
land
of
promise
,
neither
then
also
,
till
that
was
in
peace
,
and
the
people
of
Israel
in
the
height
of
their
glory
.
Nevertheles
in
the
Apostles
times
,
as
appeareth
in
the
new
testament
,
the
Lords
day
our
Sunday
was
instituted
in
remembrance
of
the
resurrection
of
our
Saviour
Christ
:
and
S.
Austine
ascribeth
most
of
the
greater
festivities
to
the
authority
of
the
Apostles
or
general
counsels
:
ad
Ianuar
:
Apud
Ephesios
Paulus
Pentecosten
celebrat
,
relaxat
animam
,
quia
fidei
cernebat
ardore
feruentes
,
Paule
kept
the
Pentecost
among
the
Ephesians
,
and
enlarged
his
heart
,
because
he
saw
them
fervent
in
the
zeale
of
faith
.
It
is
not
probable
that
he
kept
the
Iewes
Penticost
among
the
heathen
converted
to
Christ
.
St.
Austine
Ser.
130.
de
tempore
,
super
.
Ioan.
and
thus
farre
nothing
amisse
,
til
the
Calender
being
overcharged
with
false
and
counterfeite
popish
saints
,
we
reduced
it
to
the
compasse
of
our
most
auncient
and
Christian
festiuities
.
Al
which
festivities
notwithstanding
this
reformation
haue
found
their
enemies
,
and
oppugning
arguments
,
as
also
this
daie
which
now
we
celebrate
.
The
former
haue
two
sorts
of
adversaries
and
those
opposite
and
in
extremities
,
for
some
are
prophane
in
abrogating
them
,
some
superstitious
in
the
observation
of
them
.
The
textes
they
alleadge
are
these
.
Coloss.
2.16
.
Let
no
man
iudge
you
in
meate
or
in
drinke
,
or
in
the
part
of
an
holyday
:
you
obserue
daies
and
moneths
,
and
yeares
,
I
feare
you
least
I
haue
laboured
in
vaine
amongst
you
,
Gal.
4.10
.
Some
iudge
betwixte
day
and
day
,
and
some
call
into
iudgement
every
day
.
But
the
first
and
the
last
are
referred
to
the
feasts
of
the
Iewes
,
&
the
second
to
the
solemnities
of
the
Gentiles
,
as
appeareth
by
the
natural
course
of
those
texts
and
the
exposition
of
the
fathers
vpon
those
places
.
But
we
haue
for
the
warrant
of
our
holydaies
,
first
exemplum
legis
Mosaicae
,
the
example
of
Moses
his
law
,
which
is
alleadged
by
them
that
are
learned
for
one
reason
why
our
Saviour
Christ
did
institute
none
:
then
Rationem
legis
Mosaicae
,
the
reason
of
Moses
his
lawe
,
to
wit
,
a
remembrance
of
Gods
blessings
.
And
thirdly
,
the
practise
and
authoritie
of
Christ
his
Church
,
since
his
comming
,
fourthly
,
the
promise
of
Christ
,
If
two
or
three
hee
gathered
togither
in
my
name
I
will
be
in
the
midst
of
them
,
how
much
more
if
the
whole
congregation
were
assembled
,
which
with
an
army
of
praiers
shoulde
enforce
his
mercy
.
And
lastly
,
the
counsel
of
the
Apostle
,
1.
Cor.
4.
Omnia
decenter
&
ordine
fiant
,
Everything
must
be
done
decently
and
in
order
.
But
what
order
or
●ecencie
would
be
found
,
if
everie
man
should
serue
God
at
his
owne
pleasure
,
at
his
owne
time
,
after
his
owne
manner
.
They
who
are
superstitious
in
observing
of
holydaies
are
of
two
sorts
;
for
either
they
obserue
superstitious
feasts
or
obserue
the
true
feasts
superstitiously
.
Euseb.
hist.
eccles.
lib.
3.
cap.
27.
Which
error
many
would
haue
reviued
in
Saint
Gregorie
his
time
,
as
appeareth
,
lib.
11.
epist.
3.
and
they
saie
that
the
Christians
which
now
liue
in
Ethiopia
obserue
them
both
.
Epiphan.
haer
.
30.
Iraen
.
li.
1.
ca.
26.
Apostolum
Paulum
indifferenter
observasse
Sabbatha
&
dominicum
,
that
the
Apostle
Paule
did
indifferentlie
obserue
both
the
Sabboth
and
the
Lords
day
;
for
so
he
did
a
long
time
;
for
the
Apostles
are
noted
in
the
first
times
after
Christ
,
Iudaizare
&
Sabbatizare
to
be
a
Iew
to
a
Iew
,
and
a
Christian
to
a
Gentile
,
to
winne
both
.
enter
into
the
Sinagogue
vpon
the
Sabboth
day
.
In
the
same
place
they
entreate
the
Gentiles
that
the
next
Sabboth
they
might
preach
to
them
,
disputed
three
Sabboths
at
Thessalonica
.
Act.
16.
the
brethren
came
togither
,
vno
Sabbathorum
,
idest
,
die
Dominica
,
ad
frangendum
panem
vpon
the
first
day
of
the
Sabboth
,
that
is
,
the
Lords
day
,
to
breake
bread
:
for
in
a
fewe
of
the
first
yeares
the
Apostles
observed
certaine
ceremonial
lawes
of
Moses
because
of
the
weake
brethren
among
the
Iewes
,
as
thinges
indifferent
,
and
became
Iewes
to
the
Iewes
to
gaine
the
Iewes
:
but
when
the
obstinate
Iewes
and
false
brethren
required
the
obseruation
of
the
lawe
as
necessary
to
salvation
,
they
resisted
them
earnestly
,
and
stoutly
defended
the
doctrine
of
the
abrogation
of
the
law
;
and
liberty
of
the
Gospel
:
yea
St.
Paule
reprooved
St.
Peter
at
Antioche
when
hee
did
Iudaizare
in
favour
or
feare
of
the
false
brethren
Gal.
2.
And
this
was
the
cause
why
the
Ebionites
called
St.
Paule
an
Apostata
because
at
the
first
he
observed
the
ceremonies
of
the
law
,
and
afterward
refused
them
vtterly
,
and
preached
against
them
.
They
that
obserue
the
true
feasts
superstitiously
are
such
as
doe
Iudaizare
,
which
wil
see
their
neighbour
perish
before
they
wil
relieue
him
on
the
Sabboth
day
:
such
was
he
even
of
this
shire
,
who
lately
when
his
fathers
ribbes
were
broken
would
not
ride
for
a
bone-setter
on
the
Sabboth
day
:
such
a
one
was
he
who
in
my
memory
went
out
from
among
vs
,
and
preached
in
a
market
towne
in
this
shire
,
that
it
was
a
greater
sin
to
doe
servile
opus
in
Sabbathe
&
so
to
violate
it
,
then
to
do
murther
or
commit
adultery
:
because
the
commandement
of
keeping
the
Sabboth
belonges
to
the
first
table
,
and
murther
and
adultery
but
to
the
second
.
But
to
speake
briefely
to
the
point
(
for
I
haue
far
to
goe
and
little
time
to
spend
.
)
The
reason
is
of
no
force
,
but
the
positions
be
pestelent
:
for
the
abstaining
from
labour
which
is
but
a
ceremonie
,
is
de
iure
humano
,
not
de
iure
divino
;
and
therefore
the
violating
of
this
commaundement
in
that
point
is
not
so
grievous
a
sinne
,
though
it
pertaine
to
the
first
table
,
as
murther
and
adultery
,
which
is
against
Gods
expresse
law
in
the
second
table
.
For
may
it
please
you
in
a
worde
to
vnderstand
that
in
the
commandement
of
keeping
the
Sabboth
,
there
is
somewhat
moral
,
and
somewhat
ceremonial
.
It
is
ceremonial
that
the
Sabboth
should
be
on
this
or
that
day
,
and
therfore
it
is
changed
to
the
Sunday
.
The
quantity
of
observing
it
is
ceremonial
,
as
to
abstaine
from
al
labour
,
from
dressing
our
meate
,
and
kindling
our
fire
Exod.
35.
Quia
vmbra
erant
futurorum
because
they
were
figures
of
thinges
to
come
,
and
when
the
truth
came
the
figures
did
vanish
.
It
is
moral
that
some
time
should
be
allowed
to
the
service
of
God
,
that
we
might
remember
his
benefits
&
magnifie
his
holy
name
:
to
breake
this
law
which
is
de
iure
diuino
,
that
is
,
to
dedicate
no
time
to
the
service
of
God
,
is
worse
then
adultery
,
worse
than
murther
,
but
to
breake
the
ceremonies
of
it
,
which
are
de
iure
humano
,
is
not
so
great
a
sinne
as
murther
or
adultery
which
are
of
the
second
table
,
&
de
iure
divino
,
against
the
expresse
law
of
God
himselfe
.
Nowe
I
come
to
the
enemies
of
this
Solemnity
which
now
we
celebrate
,
of
which
since
a
right
reverend
&
learned
brother
of
ours
hath
written
very
religiously
,
Reynolds
,
Sanders
,
Stapleton
and
the
rest
of
the
rigide
and
salt
humored
Papists
take
exception
especially
against
two
points
in
this
Solennity
:
the
first
is
at
the
Institution
,
as
if
it
were
without
auctority
(
for
that
it
is
now
among
our
solemnities
we
wil
not
deny
:
)
the
second
against
the
manner
of
solemnizing
it
,
as
though
we
preferred
it
before
the
feastes
of
our
Sauiour
Christ
.
For
the
former
,
that
the
magistrate
hath
had
both
auctority
and
practise
of
instituting
holidaies
vpon
extraordinary
occasions
of
Gods
blessings
,
hath
bin
proved
both
by
the
examples
vnder
the
Law
,
and
vnder
the
Gospel
.
That
the
Iewes
poterant
quotidie
instituere
festiuitates
quarum
obseruatio
duraret
singulis
annis
,
vel
fieret
solum
semel
,
might
daily
institute
holidaies
the
observation
whereof
might
either
continue
every
yeare
or
onely
be
held
once
,
is
Abulensis
assertion
.
1.
Paral.
cap.
16.
q.
14.
That
they
appointed
annual
,
you
haue
heard
before
vnder
Mardacheus
,
Nehemias
,
Iudas
Machabaeus
,
that
they
augmented
in
ceremonies
some
yeare
more
then
other
the
feasts
appointed
in
the
lawe
,
The
children
of
Israell
never
did
such
things
,
no
not
from
the
daies
of
Ioshua
the
sonne
of
Nun
vnto
that
day
and
Iosias
celebrated
such
a
Passeover
in
the
18.
yeare
of
his
raigne
when
he
had
purged
the
Temple
of
the
Idols
,
as
had
not
beene
from
the
times
of
the
Iudges
of
Israel
vnto
Iosias
.
That
they
appointed
such
as
are
called
by
the
Civilians
Repentina
,
instituted
for
once
vpon
a
suddeine
occasion
,
appeareth
by
David
who
while
the
Arke
was
in
his
house
faciebat
omnes
dies
solennes
propter
honorem
Arca
,
saltem
ad
observationem
ceremoniarum
,
made
every
day
a
solemne
day
for
the
honour
of
the
arke
,
at
the
least
concerning
the
observation
of
ceremonies
.
Abulens
.
and
solemnised
the
daie
of
his
inauguration
into
his
kingdome
in
this
Psal.
That
the
Christian
magistrate
hath
at
least
as
much
authority
in
constituting
newe
festivities
,
and
augmenting
the
olde
,
as
the
Iewes
had
,
cannot
with
any
probability
be
denied
.
They
not
only
appointed
the
feastes
which
concerne
our
redemption
,
but
the
memorials
of
the
Apostles
,
&
some
holy
Martyres
.
Constantine
held
a
feast
for
ioy
of
the
setling
of
the
Gospel
&
Christianity
in
his
time
:
Which
although
it
had
his
original
at
the
first
from
that
of
St.
Paule
.
supplications
,
praiers
,
thankesgivings
,
intercessions
,
to
be
made
for
kings
,
&
for
all
that
are
in
auctority
:
Especially
seeing
we
had
attained
to
that
end
proposed
by
the
Apostle
,
namely
by
reason
of
her
Maiesties
raigne
to
haue
liberty
to
leade
a
peaceable
and
quiet
life
in
all
godlines
&
honesty
:
Yet
for
asmuch
as
since
that
time
it
hath
bin
confirmed
by
the
consent
and
approbation
of
the
magistrate
,
and
by
note
in
the
Calender
,
and
by
special
praiers
appointed
for
it
,
I
see
no
reason
,
made
an
image
for
his
dead
son
,
and
worshipped
it
as
a
God
,
and
ordained
ceremonies
and
sacrafices
,
which
grewe
to
a
custome
in
processe
of
time
,
&
was
made
a
law
;
except
peradventure
he
thinke
that
there
is
onely
a
progresse
in
sinne
&
not
in
virtue
,
as
in
their
societies
from
slaunder
to
libelling
:
a
progresse
in
Idolatry
,
as
in
their
Churches
from
an
Image
to
an
Idol
,
from
an
Idol
to
al
heathenish
ceremonies
&
superstitions
,
but
no
progresse
in
true
religion
either
inwardly
from
faith
to
faith
,
&
from
grace
to
grace
,
or
outwardly
from
lesse
to
more
worship
,
from
fewer
to
more
devour
and
religious
ceremonies
,
which
I
haue
observed
before
to
haue
beene
the
course
of
Gods
Church
,
both
in
the
olde
and
new
Testament
.
To
conclude
this
pointe
.
If
the
particular
Church
of
England
had
auctority
in
Queene
Maries
daies
to
appoint
two
solemne
&
Anniversarie
Masses
to
be
yerely
celebrated
in
St.
Maries
,
the
one
on
the
18.
of
Februarie
beeing
the
Nativity
of
Queene
Marie
,
&
the
other
on
the
first
of
October
,
on
which
she
was
crowned
,
at
which
Masses
the
whole
Vniversity
should
bee
present
from
the
beginning
to
the
end
,
and
there
devoutly
pray
for
the
good
estate
of
the
King
and
the
Queene
,
and
for
the
peace
of
this
their
graces
Realme
,
and
moreover
appointed
two
solemne
processions
vpon
the
same
daies
being
matters
of
greater
solemnity
then
now
we
vse
in
these
our
meetings
:
I
doubt
not
to
affirme
that
the
particular
Church
of
England
hath
also
auctority
sufficient
to
institute
,
if
so
it
please
,
the
celebration
of
the
Nativity
,
and
inauguration
of
her
excellent
Maiestie
,
with
publike
sermons
,
common
praiers
,
&
thankesgiving
for
her
godly
&
peaceable
raigne
,
&
the
vnspeakeable
blessing
received
by
her
,
the
chosen
instrument
of
God
for
our
good
.
The
other
accusation
is
against
the
manner
of
solemnizing
it
,
solennissimè
most
solemnely
,
as
though
it
were
preferred
before
Easter
and
Christmas
,
the
blessed
memorials
of
our
Saviour
Christ
.
But
may
it
please
you
to
vnderstand
that
one
feast
or
holiday
is
said
to
be
more
solemne
or
greater
then
another
for
many
causes
.
Because
wee
abstaine
more
from
worke
in
it
,
then
in
anie
other
;
in
this
sense
the
Sabboth
among
the
Iews
,
was
more
solemne
then
other
feasts
.
Nowe
forasmuch
as
no
man
is
forbidden
bodilie
labor
this
daie
,
which
they
are
on
Sundaies
and
other
great
Festivities
,
therefore
you
see
that
in
this
respect
it
is
inferiour
to
them
.
Secondly
one
feast
was
more
solemne
then
another
,
because
more
ceremonies
were
vsed
in
it
than
in
others
:
thus
though
the
Sabboth
were
absolutely
the
chiefe
feast
of
the
Iewes
,
yet
in
this
respect
without
preiudice
to
the
honor
of
the
Sabboth
,
every
feast
among
the
Iews
was
greater
then
the
Sabboth
,
in
as
much
as
they
had
al
more
ceremonies
belonging
to
them
by
the
law
of
Moses
:
to
graunt
then
that
wee
had
more
ceremonies
in
the
divine
service
this
day
then
on
Christmas
day
,
doth
not
argue
this
solennitie
greater
then
it
.
Thirdly
one
feast
was
more
solemne
than
another
,
Because
more
assembled
togither
for
the
celebration
of
the
feast
:
thus
the
three
feasts
of
Easter
,
Whit-suntide
,
and
the
Tabernacles
,
in
which
al
the
people
were
bound
to
ascend
vp
to
offer
sacrifice
in
the
Temple
of
Ierusalem
,
were
counted
greater
then
the
Sabboth
,
and
al
other
feasts
.
Now
forasmuch
as
no
man
is
forced
by
law
to
this
solemnity
,
and
fewe
solemnize
it
but
the
better
sorte
of
the
people
,
&
masters
of
families
,
in
this
respect
it
is
inferiour
to
the
Sabboth
&
other
our
solemne
feastes
,
to
which
al
men
with
their
families
by
law
are
forced
to
resort
.
Lastly
one
feast
was
more
solemne
then
another
,
Because
it
was
celebrated
with
greater
magnificence
and
iote
:
thus
the
celebration
of
the
Passeover
was
most
famous
in
the
time
of
king
Iosias
,
who
when
he
had
purged
the
land
from
al
Idolatry
,
celebrated
the
Passeover
so
magnificently
,
that
the
like
was
not
done
,
A
diebus
Iudicum
qui
iudicaverunt
Israel
.
4.
Reg.
23.
from
the
daies
of
the
Iudges
which
iudged
Israell
,
and
in
this
respect
for
the
ioy
and
magnificence
which
is
vsed
in
it
,
this
day
which
now
we
celebrate
is
a
most
solemne
day
,
like
the
day
mentioned
in
my
texte
,
the
verie
end
of
the
institution
of
it
being
,
exultare
&
latari
in
ea
,
to
reioice
both
inwardlie
and
outwardlie
in
it
,
which
is
the
last
point
I
intende
to
speake
of
.
If
this
then
be
the
end
of
the
institution
of
this
solemnitie
,
laetari
&
exultare
in
ea
to
reioice
and
be
glad
in
it
,
that
is
,
gaudere
in
domino
vehementer
,
as
S.
Paule
saith
,
Phil.
4.
Non
propter
donum
finaliter
,
sedde
dono
materialiter
,
not
finallie
for
the
gift
,
but
materially
of
the
gift
,
&
it
be
done
in
the
highest
degree
:
both
inwardly
,
delectatione
voluntatis
in
bono
acquisito
in
the
gladnes
of
the
minde
for
the
good
gotten
in
this
great
blessing
which
we
now
remember
:
and
outwardly
,
per
redundationem
in
exultatione
,
that
is
in
extrasaltatione
,
quia
ab
anima
in
corpus
salit
,
in
abundance
of
ioy
,
when
the
delight
of
our
soule
doth
as
it
were
leap
forth
into
our
body
,
so
that
we
doe
every
one
in
particular
protest
with
the
Prophet
David
,
Non
est
iocandum
cum
dijs
,
It
is
ill
iesting
with
Gods
,
Princes
are
the
Gods
of
the
earth
,
Gods
immediate
lieuetenants
,
to
whom
hee
hath
imparted
his
name
,
and
vouchsafed
them
a
great
parte
of
his
externall
worship
it
is
ill
iesting
with
them
:
to
scoffe
,
or
to
raile
at
them
,
to
libell
against
them
or
their
subiects
,
either
for
their
allegeance
,
or
religious
dueties
to
God
in
their
behalfe
,
is
against
that
notable
rule
in
the
law
of
God
,
Principi
populi
non
maledices
,
thou
shalte
not
revile
the
prince
of
the
people
.
He
that
curseth
his
Father
or
Mother
,
much
more
hee
that
curseth
the
father
of
his
cuntry
,
the
Crowes
of
the
vallies
will
plucke
out
his
eies
,
his
flesh
shall
be
foode
for
the
fowles
of
the
aire
:
God
himselfe
who
hath
placed
them
in
his
seat
to
governe
the
earth
and
the
provinces
of
it
,
wil
defende
them
with
many
guardes
,
even
as
the
apple
of
an
eie
is
defended
:
it
is
not
flying
into
forraine
countries
that
can
deliver
you
from
your
alleagiance
,
or
from
punishment
due
for
the
violating
of
it
.
Coelum
non
hominem
mutant
qui
trans
mare
currunt
,
you
may
flie
beyond
the
seas
from
the
natural
aire
of
your
natiue
country
,
but
not
from
your selues
,
nor
your
natural
alleagiance
,
no
(
as
I
may
say
)
from
that
natural
,
or
rather
supernatural
vengeance
which
attendeth
on
you
:
for
God
either
putteth
a
hooke
in
your
nostrels
and
brings
you
backe
againe
the
same
way
you
went
to
suffer
condigne
punishment
for
these
lewde
and
most
vnchristian
practises
;
or
you
perish
miserably
like
runagates
and
vagabonds
,
or
exiled
malefactours
in
a
forraine
countrey
.
But
to
passe
over
this
sort
of
malitious
cavillers
(
because
I
hope
and
verily
thinke
that
not
any
one
ill
affected
doth
heare
me
this
day
,
howsoever
we
be
slandred
by
our
mothers
children
,
that
we
swarme
with
Papists
,
that
wee
fall
away
dayly
in
great
multitudes
,
that
our
chiefe
divines
whom
some
note
vnder
the
name
of
Formalists
,
are
ready
to
ioine
both
heart
and
hand
with
them
,
to
the
incredible
incouragement
of
all
sortes
of
Romanistes
,
and
to
the
dishonour
of
her
Maiesties
government
,
the
discredit
of
this
Christian
societie
,
the
disparagement
of
their
own
iudgements
and
discretion
,
who
wound
to
the
heart
that
religion
they
pretend
to
defend
:
of
which
vpon
farther
occasion
surely
we
will
hereafter
haue
further
discourse
.
To
passe
ouer
this
&
come
to
our selues
,
let
vs
embrace
as
wee
haue
begun
the
example
of
this
people
in
the
inauguration
of
king
David
,
and
this
good
counsel
of
the
Apostle
,
And
surelie
God
is
verie
iealous
of
the
honour
of
Princes
,
and
least
we
should
in
anie
sorte
despise
them
and
bee
disobedient
vnto
them
,
because
wee
be
all
made
of
one
mould
of
the
earth
,
as
the
daies
of
the
yeare
of
one
sunne
in
the
firmament
,
and
therefore
are
all
pares
in
esse
naturae
equall
one
to
another
in
nature
,
that
there
might
be
a
difference
in
esse
merali
in
civile
being
,
God
honoreth
Princes
with
his
owne
name
,
so
that
they
are
called
Gods
,
and
Gods
annointed
,
and
the
sonnes
of
the
most
high
:
he
calleth
them
by
his
owne
name
,
and
furnisheth
them
with
divine
and
supernatural
qualities
.
The
spirite
of
the
Lorde
came
vpon
David
from
that
daie
forwardes
:
and
when
Caiphas
who
was
the
high
Priest
sitting
in
the
Consistorie
saide
,
Expedit
quod
vnus
moriatur
pro
populo
,
It
is
expedient
that
one
should
die
for
the
people
,
he
said
not
that
of
himselfe
,
saith
the
text
,
sed
cum
erat
pontifex
ill
us
anni
prophetavit
,
but
in
that
he
was
the
high
Priest
that
yeare
he
did
prophecie
.
Secondly
,
there
is
a
certaine
depth
in
the
hart
of
a
king
.
Which
none
can
seeke
out
,
even
higher
then
the
heaven
,
&
deeper
then
the
earth
.
Prov.
25.
Thirdly
,
they
haue
gifts
of
healing
incureable
diseases
,
Fourthly
,
Fifthly
they
haue
authoritie
to
blesse
their
dutifull
and
loyall
subiects
,
and
they
are
blessed
:
And
as
God
is
iealous
of
their
honour
,
so
much
more
of
their
safeties
,
and
therefore
he
sets
a
guarde
of
Angels
about
them
.
He
keepeth
them
as
the
apple
of
his
eie
;
Psal.
17.
He
hides
them
vnder
the
shaddow
of
his
wings
:
he
will
not
haue
them
touched
,
Touch
not
my
annointed
,
Psalm
.
105.
Everie
touch
with
hart
,
with
hand
,
with
tongue
,
is
treason
laesa
maiestas
,
the
maiestie
of
the
Prince
is
wounded
by
it
,
and
therfore
David
was
sorrie
at
the
hart
when
he
cut
but
the
lap
of
Saules
garment
.
1.
Sam.
24.6
.
Finally
he
revengeth
their
wrongs
before
his
own
;
treasons
against
them
before
blasphemies
against
himselfe
propter
bonum
vniversi
for
the
good
of
mankind
;
and
more
severely
then
his
owne
with
temporal
punishment
.
If
I
should
instaunce
in
these
giftes
and
graces
wherewithal
God
hath
plentifully
endowed
her
excellent
maiestie
,
and
stand
to
amplifie
the
wonderful
depth
of
the
wisdome
of
her
hart
,
evident
to
her
Counsel
in
her
most
weightie
affaires
,
to
her
subiects
generally
in
her
divine
speaches
at
every
parliament
,
to
vs
in
particular
in
her
excellent
orations
beyond
admiration
and
imitation
:
or
this
gifte
of
prophecie
,
as
I
may
call
it
,
whereby
shee
hath
foreseene
,
foretold
,
and
,
if
I
may
so
saie
,
forespoken
that
which
an
ordinarie
wisdome
could
not
imagine
:
or
her
manifold
blessings
on
well
deserving
subiectes
,
confirmed
as
it
may
seeme
,
by
God
to
them
and
their
posterity
,
if
they
walke
in
loialtie
and
true
obedience
:
or
the
supernatural
cures
of
weake
diseased
people
,
amounting
to
the
number
of
three
or
foure
hundred
a
yeare
:
or
the
divine
providence
of
God
in
defending
her
as
the
apple
of
his
eie
,
from
so
many
treasons
,
conspiracies
,
rebellions
at
home
&
abroade
;
it
might
be
thought
by
some
of
the
maligners
of
this
festivity
,
that
I
stand
more
vpon
the
praises
of
my
earthly
mistres
,
then
vpon
the
honor
and
glory
of
my
heavenly
Lorde
and
Master
.
Wherfore
leaving
these
things
to
your
particular
considerations
,
let
vs
conclude
with
that
other
part
of
St.
Paules
counsel
,
with
honoring
praising
&
magnifying
God
the
auctor
and
preserver
of
this
great
blessing
:
&
because
no
ceremony
was
ever
more
acceptable
to
him
then
oblation
and
sacrifice
,
and
sacrificia
legalia
sacrifices
of
the
Lawe
be
abrogated
,
let
vs
offer
to
him
our
spiritual
sacrifice
.
First
our
almes
,
the
workes
of
mercie
&
charity
,
which
is
the
oblation
of
our
temporal
substance
;
&
St.
Paule
calles
it
Hostiam
acceptam
&
placentem
Deo
,
a
sacrifice
acceptable
and
pleasing
vnto
God
.
Secondly
the
humbling
and
mortifying
of
our
bodies
,
which
is
the
oblation
of
our
corporal
substance
,
Hostiam
vinentem
,
sanctam
,
Deo
placentem
,
a
living
sacrifice
holy
and
pleasing
vnto
God
.
Thirdly
our
devotions
in
praising
and
magnifying
God
for
this
admirable
blessing
;
which
is
the
oblation
of
our
spiritual
substance
,
sacrifice
of
praise
,
and
interpretes
it
,
the
fruit
of
their
lippes
which
confesse
his
name
:
and
Ose
,
the
calues
of
our
lippes
,
and
our
Prophet
,
Psal.
26
,
Hostiam
vociferationis
,
and
Lyra
,
hostiam
iubilationis
,
that
is
,
the
sacrifice
of
thankesgiving
and
ioy
.
To
conclude
,
as
her
excellent
Maiestie
with
the
Prophet
David
in
this
Psal.
cries
out
in
remembrance
of
Gods
benefites
in
his
miraculous
preserving
her
so
many
yeares
from
so
many
dangers
,
Non
moriar
sed
viuam
I
shal
not
die
but
liue
,
vt
narrem
opera
domini
,
that
I
may
declare
the
workes
of
the
Lord
.
As
we
with
the
Priestes
in
this
Psalme
doe
benedicere
populo
ex
domo
dei
,
blesse
the
people
of
the
house
of
God
,
celebrating
his
benignity
saying
,
Deus
dominus
,
&
illuxit
nobis
,
God
is
our
Lord
,
and
hath
as
this
day
illightened
vs
with
the
light
of
the
Gospel
,
and
as
it
is
in
the
olde
translation
,
doe
constituere
diem
solennem
in
condensis
,
so
that
the
people
of
God
come
togither
in
densitate
plebis
,
as
Lyra
cals
it
,
in
great
abundance
,
and
vsque
ad
cernua
altaris
,
so
that
the
Church
is
filled
even
to
the
doores
.
So
let
al
good
subiects
ioyne
with
this
people
in
celebrating
this
day
,
and
sing
Haec
est
dies
quam
fecit
dominus
,
exultemus
&
latemur
in
ea
,
This
is
the
day
which
the
Lord
hath
made
let
vs
reioyce
and
be
glad
therein
.
O
domine
da
salutem
,
O
domine
da
prosperitatem
,
O
Lord
send
her
salvation
,
O
Lord
send
her
prosperity
:
Non
moriatur
sed
vivat
,
let
her
not
die
but
liue
,
that
shee
may
declare
thy
wonderous
workes
to
many
generations
:
that
wee
solemnizing
many
of
these
daies
to
the
glory
of
thy
name
,
and
comfort
and
ioy
of
our
owne
harts
,
may
after
this
triumphing
,
trivmph
and
reioyce
with
thee
in
body
and
soule
in
thy
everlasting
kingdome
:
through
Iesus
Christ
our
Lord
:
to
whom
with
the
Father
and
the
holy
Ghost
be
all
power
honour
and
glory
both
now
and
ever
.
Amen
.
FINIS
.