A Christian Caveat to Old and New Sabbatarians, Tract 1

A Christian Caveat to Old and New Sabbatarians · Tract 1

p. 1A CHRISTIAN CAVEAT TO THE Old and New SABBATARIANS.

SECTION I. The Occasion and Method of this Treatise.

EVer since the establishment of an uniformity of Doctrine aaAnno Do. 1562. 3 Eliz.and Publique Service in the Church of England, bbSee the Act before the Common-Prayer booke.many zealous and godly Ministers have from time to time greatly bewailed the increase of Sectaries. ccEcclesiasticall union, Pag. 4, 5, 14. Rogers Articles, in the Preface. The Epist. of the Translat. of the Bible to K. James.Queen Elizabeth, finding that no admonitions nor threats could silence their bitter and envenomed tongues, was forced to ddAnno Do. 1593. April 10.banish them; King James, after a judicious and patient hearing of their weak and slender objections, eeSee the Conference at Hampton-Court.enjoyned them to conforme, and by Ecclesiasticall censures restrained the disobedient.ffProclam. 5. Mart. 1603. Proclam. 16. Jul. 1604.

But now, it is strange to conceive, what liberty they take unto themselves; What tempests of railing and disgraces they heap upon those who crosse their ficklenesse with constant vindications, and assertings of the true doctrine of faith & life: whereby they verifie that of S. Paul, gg2 Tim. 3. 13.2 Tim 3:13Evill men and seducers shall wax worse and worse, deceiving and being deceived.

It makes me (saith a worthy Divine) **M. Obad. Sedgwike, in his Treatise, entituled, Christs couns…li to his languishing Church of Sardis, pag. 229, 230.to pity this great and famous City, when I behold a COLLUVIES, A VERY RABBLE OF ALL OPINIONS, and such a going and comming, touchings at, and saylings off from the land of uprightnesse: One week this is a truth, and almost an Article; the next p. 2week it is no such matter, but some other thing is the right. And truly, what else can be expected, whilst men doe use their liberty, not as the servants of God, but for a cloak of maliciousnesse; bb1 Pet. 2. 16.1 Pet 2:16intermixing and sowing the teares of errour and division with the seeds of truth and peace?ccPermiscent recta perversis; ut ostendendo bona, auditores a… sc…trahant: & exhibendo mala, lat…nti cos peste corrumpa…t. Greg. Mag. Mo…l. l. 5. …. …1. Error p…r scips…m non …nditur, … d… …tus deprehendatur. Irenae…s advers. Hae…t…n Prooemio.

Take a tast of their new, fiery-new Divinity. They say, that the Church of England hath not the Sacraments duly administred, nor the word truly preached, and so wants the markes of a true Church. ddProtestation protested, pag. 8.They deny the Baptisme of Infants to be lawfull. eeSee Mr. Spelsb…rr…s True subject of Bapt…sme.They call the Liturgie and Publique service of our Church ranke Atheisme, a proud inveigling strumpet, a cursed Masse of superstition, full of serpents, bathed in the blood of bodies, souls, and estates; the reliques or leavings of the Popish dr…gs; not the stump or limb, but the head of the Dragon, no better then the conjuring or jugling of Magicians: ffThe Anatomy of the Service-book. pag. 2, 3, 13, 17. 25, 26.The Character of Antichrist or Antichristianisme. ggProtestation protested. pa…. 7.They say that a set forme of Publique Prayer is a main branch of Popery: hhProtest. ibi…em. Smectymnuus, Sect. 2.yet we find that set formes of Prayer have ever been used and approved in Gods Church. iiExod. 15. 1. 1 Chron. 16. 7. unto verse 37. Psal. 44. & 85. & 92. & 102. as appeareth by the titles of those Psalmes. Joel 2. 17. Luk. 11. 2. J…st. Mart. Apol. 2. Tertul. advers gentes, c. 39 Euseb. de vit. Constant. l. 4. c. 18. p. 106. Calv. ad p…o…ect. Ang…. ep. 87. Muscul. in Psal. 95. The book of Hom. Tom. 2. Hom. 9. pag. 138. Dr. Preston in his Setmon styled, The Saints daily exercise.Exod 15:11 Chr 16:7Ps 44Joel 2:17Luke 11:2Ps 95They say, that the thirty nine Articles of our Church are stuffed with Popery and Arminianisme: kkSaltmarsh his Examinat. of Mr. Fullers Sermon, pag. 2.and they have so vilified the booke of Homilies, that the very name of them is unto the vulgar become contemptible. Whence is it too too evident (let them make what pretence they please) that their aime is to confound and root out our Religion. For (as Mr. Prynne once well observed) the whole body of our Religion is included in our Common-Prayer Booke, our Articles, and our Homilies.llA survey of Cozens Co…z. Devot. in the Epist. Ded.

No marvaile then, if THEY refuse to celebrate the Nativity of Christ; who (by their own confessions) have revolted from the Church of Christ; who disgrace, hate, slander, and persecute mmGal. 4. 29.Gal 4:29the most Orthodoxe, the most eminent, and chiefest of all the Reformed Churches, the Church of England. nnSee Mr. Smiths Treatise, called, Gods Arrows against Atheists, Chap. ult.No marvaile, if THEY revive those old, rotten p. 3errours of the PETROBRUSIANS ddIn vita Bernard. l. 3. c. …., (affirming, that Christians ought not to keepe or observe Feasts) who have a long time endeavoured to bring in all manner of Heresies and Schismes, and consequently Atheisme, which in milder speech is called Libertinisme eeVidel. de Arcan. Armin. l. 1. c. 1.. No marvaile, if they reject the tradition of our Church touching the day of our Saviours Nativity, who dare wilfully and impiously reject ffThe Lords Prayer pleading for better entertainment, p. 28.that most absolute, most excellent, most Divine ggDivino plane artificio constans. Pola. Synt. Theol. l. 9. c. 17.Prayer; which, Gods Word recordeth hhLuke 11. 2.Luke 11:2, was taught the Disciples even by our Saviour himselfe.

Now for the perfect discovery of the perversnesse, grosse mistakes, and ignorance of these men; and also for the full and cleare vindication of our Church from this foule aspersion of maintaining a superstitious Novelty iiQuia isti disserunt, & disputant n…scio quas impias novitates, etiam & nos (Ecclesiae Anglicanae filios) conantur arguere, quod aliquod novum dicamus. August. de verb. Apost. Serm. 14.; we shall set downe these two Positions.

1. That Christian Magistrates may lawfully constitute and ordaine Feast-daies, or daies of solemne Thanksgiving; and require Obedience unto such Constitutions.

2. That the Church of England doth upon just and good grounds celebrate the NATIVITY OF OUR LORD, on the 25. day of December.

In the discussing of the latter Position, we shall shew:

1. The severall names and titles of this Feast.

p. 42. That the Feast of the Nativity is grounded upon the Scriptures.

3. That this Feast was duly Celebrated by the Christians in all ages.

4. That our Saviour was borne on the 25. day of December.

5. The worke of the day.

After which, we shall (God willing) conclude with a patheticall exhortation unto the true sonnes of the Church of England.

SECTION II. That Christian Magistrates may lawfully constitute and ordain Feast-daies, or daies of solemne Thanksgiving, and require obedience unto such Constitutions.

THe truth of the former part of this Position (to wit, That Christian Magistrates may lawfully constitute and ordaine Feast-daies) is cleared by foure reasons.

THE FIRST Reason. They that by Gods Word have power to limit things indifferent, may lawfully constitute Feast-daies. Because Feast-daies are in themselves things indifferent, as S. Paul testifieth, ††Rom. 14. 6.Rom 14:6He that regardeth a day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it.

But Christian Magistrates by Gods Word have power to limit things indifferent. **1 Cor. 14. 40. Res adiaphorae sunt quae à DEO, nec praeceptae, nec vetitae sunt. Polan. Syntag. Theol. lib. 6. cap. 38. Becan. loc. com. 33. sect. 13.1 Cor 14:40For the power given unto Magistrates by Gods Word, aaMat. 17. 27. & chap. 22. 21. Rom. 13. 1, 2, 3, 4, 5, 6, 7. Heb. 13. 17. 1 Pet. 2. 17.Matt 17:27Rom 13:1Rom 13:2Rom 13:3Rom 13:4Rom 13:5Rom 13:6Rom 13:7Heb 13:171 Pet 2:17is not over such things as are precisely commanded or forbidden by God bbPraecepta humana sunt determinationes circumstantiarum necessariae & utiles ad servanda praecepta moralia primae vel secundae Tabulae. Ursin. explicat. Catechet. part. 3. quest. 96..

Therefore Christian Magistrates may lawfully constitute Feast-daies.

THE SECOND Reason. They that set apart speciall times to meditate on the goodnesse of GOD in Christ Jesus, p. 5and render thankes for the same, doe that which is lawfull ccMr. Perkins Comment on the Galatians, c. 1. v. 24. Festorum veteris Testamenti genus, quod morale & naturale est, abrogatum in novo non est, ut nemirum homo deputet aliquod tempus vitae suae ad vacandum Divinis; sed species tantum, quatenus fest… illa expresso mandato Dei ad certas circumstantias temporum determinata & alligata craut, sub p…ccato mortali & poena damnationis. Hospin. de orig. fest. Christian. c. 1..

But Christian Magistrates when they constitute Feast-daies, set apart speciall times to meditate on the goodnesse of God in Christ Jesus, and to render thankes for the same ddPolan. Syntag. Theol. l. 9. c. 35. Willets Synops. in the 9. generall controversie, quaest. 7. p. 494, 495. & quaest. 8. p. 506. Fulk. annot. Apocalyp. 1. sect. 6. The Pract. of Piety, printed by R. Y. pag. 364..

Therefore Christian Magistrates when they constitute Feast-daies, doe that which is lawfull.

THE THIRD Reason. In times of Gods extraordinary Judgements upon a Nation, Christian Magistrates may lawfully constitute extraordinary daies of solemne mourning, or Fast-daies eeIudg. 10. 26. 1 Sam 7. 6. 2 Chron. 20. …. Ezra 8. 21, 22, 23. Neh. 9. 1. 36, 37. Hest. 4. 3. Ioel 2. 12, 15. Mat. 6. 16, 17, 18. 1 Cor. 7. 5.Judg 10:261 Sam 7:62 Chr 20Ezra 8:21Ezra 8:22Ezra 8:23Neh 9:1Neh 9:36Neh 9:37Joel 2:12Joel 2:15Matt 6:16Matt 6:17Matt 6:181 Cor 7:5.

Therefore (by the rule of Contraries) in times of Gods extraordinary blessing upon a Nation, Christian Magistrates may lawfully constitute extraordinary daies of solemne thanksgiving, or Feast-daies.

THE FOURTH Reason. That which may be lawfully observed, may be lawfully ordained.

But Feast-daies may be lawfully observed. For our Saviour kept not onelyonly the Legall Feast ffIohn 2. 13, 23. & 5. 1. &. 2. 14.John 2:13John 2:23John 5:1John 2:14; but the Feast of Dedication ggIohn 10. 22, 23.John 10:22John 10:23which Judas Maccabeus instituted hh1 Maccab. 4. 59.1 Macc 4:59. The Apostles also observed Feast-daies iiAct▪ 2. 1. 1 Cor. 16. 8.Acts 2:11 Cor 16:8; and Saint Paul saith, That he hasted if it were possible for him to be at Jerusalem the day of Pentecost kkActs 20. 16.Acts 20:16. And in another place, I must by all means keepe this Feast that commeth in Jerusalem llforeign. Acts 18. 21.Acts 18:21.

Therefore Feast-daies may be lawfully ordained.

Seeing then that Christian Magistrates may justly and lawfully constitute Feast daies, it followes undeniably, that they may require obedience unto such constitutions: for they are the Ministers of God, and beare not the sword in vaine mmRom. 13. 4, 5.Rom 13:4Rom 13:5. Nay we must needs be subject, not onelyonly for wrath, but also for Conscience sake. Men are bound by God in their Consciences (saith p. 6Amesius) to observe the just lawes of men in a just manner aaAd justas leges humanas justo modo observandas obligantur homines in conscientiis suis à Deo. Ames. cas. consc. li. 1. c. 2.. The neglect of obedience is an offence to God bbHarum legum obedientia necessario praes…atur, nec sine offensione Dei negligitur propter ipsum mandatum Magistratuum. Ursin. explicat. Catechet. quaest. 96..

Here three Objections are commonly brought.

THE FIRST Objection is taken out of the words of Saint Paul to the Galatians; After that ye have knowne God, (saith he) or rather are knowne of God, how turne ye againe to the weake and beggarly elements, whereunto you desire againe to be in bondage? ye observe daies; and monthes, and times, and yeares; I am afraid of you, lest I have bestowed upon you labour in vaine ccGal. 4. 9, 10, 11.Gal 4:9Gal 4:10Gal 4:11. Where the Apostle seemes to condemne the observation of all daies whatsoever.

THE Answer. These words must not be understood in so large a sense; for then the Apostle should condemne both himselfe in observing Feasts ddActs 20. 16. 1 Cor. 5. 8. & 16. 8:Acts 20:161 Cor 5:81 Cor 16:8, and also all good Christians in observing daies unto the Lord eeRom. 14. 6.Rom 14:6; which were impious to imagine, and implies a contradiction: But (as Augustin, Jerome, Theodoret, Brun…, Zanchy, and others, expound the place) he reproveth the Galatians for observing daies after that Jewish superstitious manner ffAugust. ad Ianuarium, Ep. 118. & ad Adamant. cap. 16. Theodoret, Bruno in dd. locum. Non simpliciter abrogati sunt dies festi; sed tantum ex parte, qud…cnus legales erant, & per Mosen populo Israelitico praescripti. Zanch. in 4. praecept. de diebus Festis, q. 1. Hookers Eccles. Polic. l. 5. sect. 70., giving reverence unto them ggNos non similiter observamus: non enim calendas colimus, nec dies festos, sicut illi in luxuria & …pulis, sed in sinceritate azima …pulamur. Hieron▪ in Epist▪ ad Galat. c. 4.Gal 4, as if they had beene expresly commanded by God, whereby they brought themselves under the Law, and were entangled againe with the yoke of bondage. hhGalat. 4. 21. & 5. 1.Gal 4:21Gal 5:1.

THE SECOND Objection is of the Anabaptists, who alleadge, That the Magistrates power of making things indifferent to become necessary, destroyes Christian liberty, in which, we are commanded by the Apostle to stand fast iiGalat. …. 1.. Ther…fore such power is unlawfull.

THE Answer. Necessity is two-fold; Externall, Internall. p. 7Magistrates power neither does nor can make things indifferent to become absolutely necessary in themselves: For that were to destroy the liberty wherewith Christ hath made us free aaAct… 15. 9, 10, 28. Rom. 14. 14. 1 Cor. 3. 22. 1 Tim. 4. 1, 2, 3, 4, 5. Coloss. 2. 16.Acts 15:9Acts 15:10Acts 15:28Rom 14:141 Cor 3:221 Tim 4:11 Tim 4:21 Tim 4:31 Tim 4:41 Tim 4:5Col 2:16. But the Magistrates power makes things indifferent to be necessary in respect of externall necessity, for the avoyding of the contempt of authority, and for the avoyding of scandall or offence bbMaster Perkins Comment on the Galat. Chap. 5. Willets Synopsis, 9. generall controversy, q. 7. pag. 495. Becan. loc. Commun. 33. Sect. 15. Obligant tantum scandali & contemptus ratione. Hospin. de orig. Fest. Christian. c. 2. Wolleb. Theol. Christianae. l. 2. c. 7. Sect. 14.. And in this, our Christian Liberty does not consist; For in all things indifferent GOD commands us to yeild obedience unto the Magistrate ccActions indifferent in the case of offence, cease to be indifferent, and come under some Commandment of the Morall Law. Perkins cases of Cons. l. 1. 6. 5. Sect. 5..

THE THIRD Objection▪ Feast-daies are Holy-daies ddIn the end of the Calendar before the Booke of Common-Prayer.: But no Magistrates can make Holy-daies: (because to sanctifie daies, or make them holy, is the priviledge of Gods power eePerth Assembly refuted. p. 66, 67, 68.. Therefore no Magistrate can make Feast-daies.

THE Answer. 'Tis true; no Magistrates can so sanctifie daies unto holy uses, as to impose them upon the Church necessarily and perpetually to be observed of all and every Christian▪ under Pain of damnation of soul and body: For this is the priviledge of Gods power ffCompare Gen. 2. 2, 3. & Exod. 20. 10, 11. with Deut. 27. 26.Gen 2:2Gen 2:3Exod 20:10Exod 20:11Deut 27:26. But Christian Magistrates, in their own Dominions, have authority from God to sanctifie or appoint daies unto holy uses, so that the snare of absolute necessity be not laid upon mens consciences ggModo conscientiis absolutae necessitatis laqueus non inj…ciatur. Wollob. Theol. Christianae, ibidem.. Wherefore Feast-daies are Holy-daies, not in themselves, (by a quality of holinesse inherent, and under the Paine of the great curse hhforeign. G…l. 1. 8, 9.to be observed, as the Papists fondly imagine iiConcil. Trident. Sess. 7. Can. 13. Bel…arm. c. 10. propos. 2. Apoc. 1. Sect. 6. Rhemist. Apoc. 1. Sect. 6.Rev 1) but in respect of their holy use. In which sense also, the Temple, the Water in Baptisme, the Bread and Wine at the Communion, are often called holy kkAug. quaest. 57. super Levit. Basil. Moral. Reg. 30. U…sin. explicat. catechet. quaest. 77. & quaest. 122. Sect. 2. Willets Synops▪ pag. 494..

Thus much for the first Position. We come now unto the second, (to wit, That the Church of England doth upon just and good grounds celebrate the Nativity of our Lord on the 25▪ p. 8day of December) which will evidently appeare, when the forementioned particulars are discussed and proved.

SECTION III. The severall names and titles of this Feast.

HIgh and excellent were the titles which the Christian Churches gave unto this Feast.

The Greeke or Easterne Church called it, 1. foreign, vel foreign Gods appearing; because God appeared unto them by the Nativity aaforeign. G…eg. Naz. Orat. 38. Basil. de humana Christi generat.; or (to use the Apostles phrase) God was manifested in the flesh bbforeign. 1 Tim. 3. 161 Tim 3:16.

2. foreign, ccNaz. Orat. in S. Lumin. Chrysost. Hom. de Epiph. Do.THE appearing, foreign; implying that this appearing excelled all other whatsoever. But here two things are worthy to be noted: The one is, That the Churches in Egypt, because they celebrated Christs birth, and also his Baptisme, upon one and the same day, called both those Feasts promiscuously, Epiphania ddIn argumento Ep…ae Theophili etiam Epiph…iorum appell… … accommodatam in Aegypto fuisse ad diem natalis Domini ostenditur: qu… nomine et diem Baptismi Christi nun…uparunt & utram{que} festivitatem una eadem{que} simul dic solemni celebrarunt. Magdeb. Cent. 4 c. 6. Beroald chro. l. 4. c. 2.. The other is, That the Moderne Churches have through use and custome of speech, restrained this word, Epiphany, unto the Feast commonly called, Twelfth-day: which is celebrated in memory of the miraculous appearing of a starre eeforeign, Mat. 2. 7.Matt 2:7; by the leading whereof, God did manifest his onelyonly begotten Sonne to the Gentiles ffSee the Collect, Epistle and Gospel for the Feast of the Epiphany..

3. foreign ggNaz. Orat. 38.; The Birth-day of THE Saviour.

4. foreign hhChrysost. Orat. de Philogon.; The greatest Feast, and the Mother or chiefe of all Feasts.

The Latine or Westerne Church called it, 1. Dies Nativitatis iiAmb. Serm. 12, 13, 14, 15., The day of THE Nativity, by way of eminency and dignity.

2. Luminaria, The Feast of light; because they used many Lights and Candles at this Feast: or rather, because Christ, the light of all lights, that true light kkJohn 1. 5, 9.John 1:5John 1:9then came into the world.

3. Dies n…t…bis Domini llHieron. Tom. 9. 82., v…l Nataliti… Domini, The Birth day of our Lord.

p. 9The Church of England, as she is seated in the West, so she imitates the Latine, styling this Feast Christs Birth day, The Nativity of Christ, or Christmas day aaBooke of Homil. Tom. 2. Hom. 12. See Proper Psalms and Lessons in the Booke of Common-Prayer.. The signification of which word, Christmas, because the name is by some much excepted against, we shall briefly unfold.

The word Masse without all question comes from the Latine word Missa: but whether Missa be derived from the Hebrew tongue, or be a Latine word corrupted, is no small controversy bbBucan. loc. com. 48. Sect. 1. Ursin. explic. catechet. qu. 80. foreign.

They that derive Missa from the Hebrew, conceive that it comes from foreign Missah, which signifies an oblation or offering ccOblationem spontaneam manus tuae. Deut. 16. 10.Deut 16:10; and is framed by adding the letter foreign unto the end of foreign, a word signifying Personall service or tribute. ddReuchlin. de Rudiment. Hebr. lib. 2..

They that account Missa to be a Latine word corrupted, conceive that the Fathers used it in stead of Missio, which signifies a sending away: For in antient times, when the Liturgie or Publique service was ended eePost foreign publicam. Ursin. Explicat. Gatechet. quaest. 75. sect. 1., and the Communicants addressed themselves to be partakers of the Lords Supper, it was a custome (as it is unto this day) to send away the younger sort, such as were not yet fully instructed and Catechised ffAmbr. epist. l. 5. epist. 33. Fit Missa Catechumenis. Aug. de Temp. Serm. 237.. Hence it came to passe, that Missa was taken for, and signified the Lord… Supper; and so a sacrifice, an oblation or offering. 1. Because the Lords Supper is an Eucharisticall sacrifice; being a solemne remembrance and celebration of the Propitiatory sacrifice of Christ. 2. Because in the Lord… Supper we present our bodies a living sacrifice, holy, acceptable unto God ggRom. 12. ….Rom 12. 3. Because when the Lords Supper is celebrated, we offer up almes for the reliefe of the needy members of Christ; which is a kinde of spirituall sacrifice hhPhil. 4. 18. Heb. 13. 16. Est enim Elcemosyna hostia quaedam, quam DEO offerimus, benefaciendo …genis Christi membris. Pasor. Lex. pag. 297.Phil 4:18Heb 13:16.

We see then however the derivation of the word Missa may be disputed, yet on both sides it is agreed, that the signification thereof is a sacrifice, an oblation, or offering. And if so, why may not the day on which we solemnize Christs birth, be properly and fitly called Christmas day; it being a day full of Offerings, full of Sacrifices iiSacrificale opus est annunciare Evangelium. Orig▪ in Epist. ad Rom. li. 10. foreign. Rom. 15. 16. Ipsum mihi sacerdotium est praedicare & evangelizare: hanc off…ro oblationem. Chrysost. in Epist. ad Rom. Homil. …9.Rom 15:16unto Christ? On this day we Offer up spirituall sacrifices kk1 Pet. 2. 5.1 Pet 2:5: we offer sacrifices of p. 10praise aaHeb. 13. 15.Heb 13:15; we offer sacrifices of thanks-giving bbPsal. 107. 22. & 116. 17. Amos 4. 5.Ps 107:22Ps 116:17Amos 4:5; we offer sacrifices of joy ccPsal. 27. 6.Ps 27:6; we offer sacrifices of righteousnesse ddDeut. 33. 19. Psal. 4. 5. & 51. 19.Deut 33:19Ps 4:5Ps 51:19; and the Scriptures tell us, with such sacrifices God is well pleased eeHeb. 13. 16.Heb 13:16.

SECTION IV. That the Feast of the Nativity is grounded upon the Scriptures.

THe Scriptures, as well the Old as the New Testament, abundantly set forth the great esteeme we ought to have of the Birth day of Christ.

GOD promised this day, when He said unto the Serpent, The seed of the woman shall bruise thy head aaGen. 3. 14, 15.Gen 3:14Gen 3:15.

The Patriarch Abraham (saith our Saviour) rejoyced to see this day **Iohn 8. 56.John 8:56.

The Patriarch Jacob foretold this day, saying, The Scepter shall not depart from Judah, nor a Law-giver from betweene his feet, untill SHILOH (that is, CHRIST) come bbGen. 49. 10. See The Scriptures Harmony, pag. 44, 45.Gen 49:10.

The Prophet Isaiah markes out this day as a speciall ccQuoad dies, aquales omnes; quoad res, quae in iis p…raguntur una est praestantior alia. Hospin. de orig. Fest. Christian. c. 2.and wonderfull day; BEHOLD, a Virgin shall conceive and beare a Sonne, and shall call his name Immanuel ddIsa. 7. 14.Isa 7:14. Nay, so ravished is he with the consideration thereof, that he rejoyces with the Church, as if the day of Christs birth were then come: The People (saith he) that walked in darknesse, have seene a great light: they that dwell in the land of the shadow of death, upon them hath he shined. They joy before thee, according to the joy in harvest, and as men rejoyce when they divi le the spoile. For unto us a Child Is borne, unto us a Sonne Is given eeIsa. 9. 2, 3, 6.Isa 9:2Isa 9:3Isa 9:6.

In the Prophecy of Zechariah ffZech. 3. 8, 10.Zech 3:8Zech 3:10, Thus saith the LORD of Hosts, BEHOLD, I will bring forth my Servant (Christ) the BRANCH ggCujus nomen est Germen: hoc est quod alii prophetae praedixerunt, vocarunt{que} Germen ut Isa. 4. 2. Germen Domini; & Ier. 33. 15. Germen David, vel Germen Justitiae. Quibus locis Chaldaeus Paraphr. vertit Messiam. Vatab. in dict. locum.Isa 4:2Jer 33:15. In that day shall ye call every man his neighbour under the vine, and under the figge-tree. For at the Birth of our Saviour the Prince of Peace, there was peace throughout the whole world hhIsa. 2. 4. & 9. 6, 7, 8. & 11. 6, 7, 8, 9, 10. Paul. Oros. l. 6. c. 21. Isidor. Pelusiota, li. 4. Ep. 203. Nata…is Domini, Natalis est pacis. Leo. Mag. in Solemn. Nat. Ser. 6. c. 5. Vict. Strigel. Schol. Hist. in Chro. Melanct. l. z. de 3. Mon. p. 419. Func. Chro. f 91. Genebr. Chro. p. 479.Isa 2:4Isa 9:6Isa 9:7Isa 9:8Isa 11:6Isa 11:7Isa 11:8Isa 11:9Isa 11:10.

p. 11This day the Apostle cals the fulnesse of time iiforeign. Gal. 4. 4. Unu… & idem Spiritus Dei, qui in Prophetis quidem praeconavit, qui & qualis esset adventus Domini, in s…nioribus autem interpretatus est bene, quae bene prophetata fuerant: ipse & in Apostolis annunciavit plenitudinem temporum adoptionis venisse, & proximasse regnum coelorum, & inhabitare intrae homines credentes in eum qui ex Virgine natus est Immanuel. Iren. advers. Haeres. l. 3. c. 25.Gal 4:4; when this day came, men and Angels were filled with unspeakable joy and admiration. BEHOLD, (said the Angel of the Lord unto the Shepherds) I bring you good tidings of great joy, which shall be to all people. For unto you is borne THIS DAY, in the City of David, a Saviour, which is CHRIST THE LORD. And suddenly there was with the Angela multitude of the heavenly host praising GOD, and saying, Glory to God in the highest, and on earth peace, good will towards men kkLuk 2. 10, 11, 13, 14.Luke 2:10Luke 2:11Luke 2:13Luke 2:14.

Having then the Patriarchs, Prophets, the people of GOD, and the very Angels themselves for an example of our rejoycing at the day of Christs Birth: It is agreeable to the Word of God, and manifestly grounded thereon, that the Feast or day of our Saviours Birth, should be celebrated with all possible joy and publique thanksgiving unto God.

SECTION V. That this Feast was duly celebrated by the Christians in all ages.

THough we cannot with some aaPerhibent, Apostolos, ut omnes illi dies quibus Servator noster ad salutem at{que} disciplinam nostram aliqua peregissei mysteria, sacri essent, at{que} apud postero… majori haberentur vencrationi, eos primum religiose coluisse quamdiu vixissent. Cujusmodi sunt dies Dominici, Natalis, &c. Ployd. Virgil. de invent. rerum, lib. 6. c. 8.peremptorily affirm, that the Feast of the Nativity was kept by the Apostles; yet will we not with others bbPerth Assembly refuted, pag. 79, 80.obstinately deny it: Because the Apostles and other Christians, as they used other things indifferent, so also they freely used Feasts ccApostoli & alii Christioni, ut aliis rebus adjaphoris, ita etiam festis libere usi funt. Magdeb. Centur. l. 1. c. 6., and might in probability use this; it being a Feast observed in the times of the Apostles. For CLEMENT, a glorious Martyr of Christ Jesus, (whom S. Paul reckons ddAs Eusebius saith, Eccles. Hist. lib. 3. cap. 4.amongst his fellow p. 12labourers in the Gospel, whose names are in the Books of life eePhilip. 4. 3.Phil 4:3) writes thus unto the Christian Church; Brethren, keepe d…ligently Feast daies, and truly in the FIRST place the day of Christs Birth ffDies Fest…s agitate fratres, ac primum quidem Dicm Natalis. Clement. Const. Apost. lib. 5. cap. 12. This Author is cited by Mr. Ley, in his Sunday a Sabbath, p. 167. and by Mr. R. Byfield, in his Doctrine of the Sabbath, p. 150. Why should any grudge us the same liberty?.

In the second age. From the yeare 100. unto 200.

TELESPHORUS in his Decretall Epistle saith ggStatutum est, nocte sancta Natlvitatis D… mini Salvatoris, Liturgias celebrent, & hymnum Angelicum in eis solemniter decantent, quoniam & eadem n…cte ab Angelo pastoribus nunciatus est, sicut ipsa veritas testatur. Telesph. Epist. decret. Tom. 1. Concil. pag. 117.It is ordained, that in the holy night of the Nativity of our Lord and Saviour, they doe celebrate Publique Church services, and in them solemnly sing the Angels Hymne, because also the same night he was declared unto the Shepherds by an Angel, as the truth it selfe doth witnesse hhLuke 2. 8. unto verse 20.Luke 2:8.

THEOPHILUS Bishop of Cesarea in Palestine, saith, that We OUGHT to celebrate the Birth-day of our Lord, on what day soever the 25. of December shall happen iiDomini natalem quocunque die 8. Calend. Jan. venerit, debem ut celebrare. Magdeb. Centur. 2. c. 6. Hospin. de orig. Fest. Christ. Mens. Decemb. die 25. Theoph. Approved by M. Perkins 2. Vol. In his Demonstrat. of the Probleme, p. 597..

In the third age. From the yeare 200. unto 300.

CYPRIAN begins his Treatise on the Nativity in this manner; The much wished for, and long expected Nativity of Christ is come, the famous solemnity is come; and in the presence of her Saviour the holy Church throughout the world does render thankes and praises unto her Visitour kkAdest Christi multum desiderata & diu expectata Nativitas, a …est solemnitas inclyta; & in praesentia Salvatoris grates & laudes visitatori suo per orbem terrarum sancta reddit Ecclesia. Cypr. de nativit. Christi, Tom. 3. Approved by Zanchy in 4. praecept. q. 2. Thes. 2. and Mr. Perkins dd. ll. p. 492.2 Thess 2.

In the fourth age. From the yeare 300. unto 400.

At NICOMEDIA (a City of Bithinia) when the Festivall day of Christs Birth came, and a multitude of Christians of all ages, had assembled together in the Temple to celebrate that Birth-day, Dioclesian the Tyrant, having gotten as it were a fit time, and an advantageous occasion, whereby he might accomplish his madnesse and fury, sent men thither to inclose the Temple, and to set it on fire p. 13round about; and so consumed them all to ashes, even twenty thousand persons llApud Nicomediam quum natalis Christi festus adesset dies, & multitudo aetatis omnis, quae Christi nomine censetur, in Templo Natalem eum celebratura convenisset, Dioclesianus tyrannus veluti opportunum tempus & lucrosam occasionem nactus, per quam vesaniam & furorem suum adimpleret, misit eo qui templum clauderent, & ignem circuncirca accenderent; & sic eos omnes viginti millium numcrum explentes in cinerem redegit. Niceph. Hist. Eccles. l. 7. c. 6.Sir 50:7.

NAZIANZEN in an Oration upon the day of Christs Nativity, saith, I am confident that the heavenly powers doe also this present day celebrate the Feast together, and leap exceedingly for joy; if verily they be endued with the love of GOD and men mmVirtutes coelestes quoque hodicrno die simul Festum celebrare, ac laetitia gestire confido; si quidem hominum Dei{que} amore praditae sint. Greg. Naz. Orat. 38..

AMBROSE hath left us fix most Divine Sermons which he preached on the Anniversary day of Christs Birth nnAmbr. Serm. 12. 13, 14, 15, 16, 17..

EPIPHANIUS recordeth this day among the solemne Feasts of the Catholique Church ooEpiph. libro, cui ti…ulus est, Compendiaria vera doctrina de side Cathol. & Apost. Eccles..

HIEROME saith, that the day kept in memory of our Lords Nativity, is the day on which the antient report runnes he was borne ppDies, qua traditur natus. Hieron. Tom. 9. pag. 82. G..

VALENTINIAN, Emperour of the West; THEODOSIUS the Great, and his sonne ARCADIUS, Emperours of the East by Imperiall decrees authorized the Feast of the Nativity qqZaga Zabo, quoted by Willet in his Synops. 9. gen. controvers. q. 8. p. 406..

In the fift age. From the yeare 400. unto 500.

CHRYSOSTOME hath one Homily or Sermon on the day of Christs Birth rrVide Chrysost. opera, post exposit. cap. 1. Lucae.. MAXIMUS Bishop of Tours in France hath six ssVide Homil. Hyem…les Maximi Episc. Turonens.. LEO the Great hath ten ttLeo. Mag. in solemnit. Nativ. Dom.. CHRYSOLOGUS one uuChrysol. sect. 175.. FULGENTIUS one xxFulgent. Hom. l. 1.. Hitherto are the daies of the Pure and Apostolique Church yyEcclesiae Apostolicae nomine intelligo, us{que} tempora Gelasii Episc. Rom. Zanch. in 4. praecept. Thes. 2. de dieb festis..

Now that the Birth day of Christ was duly solemnized from the first 500 yeares downward zzJustin Emperour of the East, about the year of salvation, 523 decreed, that the Feast of the holy Nativity of Christ should be observed. Niceph. Hist. Eccles l. 7. c. 28.Sir 50:7, even to the times of Reformation, is as cleare as the Sunne at noone day aaSee the Magdeburg Centuriatours in every Century, c. 6.: And therefore we shall omit the proofe thereof, (esteeming it no lesse ridiculous then unprofitable, to insist on that p. 14which no man denies) and come directly unto the Reformed Churches, whose judgement and practice in this particular, we shall faithfully deliver; that the mouthes of all such may be stopt, who under a false and vaine pretence of seeking an Ʋniformity in Discipline with other Reformed Churches bbPerth Assembly refuted, pag. 85, 86., doe defame and endeavour to suppresse the most antient and commendable observation… of this and all other Feast daies whatsoever.

The Churches of HELVETIA, or Switzer-land. If (say they) the Churches doe religiously celebrate the memory of the Lords Nativity according to Christian liberty, we doe very well allow of it ccThe latter confession of Helvetia, chap. 24..

The Churches of BOHEMIA. Many of the antient Ceremonies (say they) and such as were brought in by custome, so neare as may be, are retained among us even at this day: of this sort be certaine daies appointed for Feast-daies and Holy-daies; as the Lords day, the Nativity of Christ, &c.ddConfes. of Bohemia, chap. 15.

The Church of BREMEN keepes the Festivall day of Christs Birth eeSee the second Register in the end of the Psalms, translated by Ambr. Lobwasser..

The Church of AUSPUR G. As for us we teach that those traditions are not to be condemned, which command nothing against the Lawes of God, and have a civill use and end; namely, such as are ordained to this end, that things might be done orderly in the Church. Of which sort are the traditions about Holydaies, the Lords-day, the Nativity, &c.ffConf. of Auspurg, Art. 4.

The Churches of SAVOY, POLAND, HUNGARY, SCOTLAND, FRANCE and THE LOW-COUNTRIES, doe allow the Feasts that belong to Christ; his Nativity, Circumcision, Passion, &c.**Dr. Rainolds conf. with Hart. c. 8. d. 2.

The Churches of DENMARK, SWEDEN, and all other LUTHERAN Churches, doe solemnely observe the Feast of the Nativity of Christ, and on that day use proper Hymnes of thanksgiving, made by Martin Luther himselfe ggSee the Psalmes, Hymnes, and spirituall songs of Dr. Martin Luther, commonly used in their Churches.

The Church of GENEVA, does celebrate the day of the Nativity hhPerth Assembly refuted, pag. 85..

In FRANCE their most notable Preachers give the Communion on that day; as did also the antient Primitive p. 15Churches throughout the world iiAmbros. Serm. 17. Alii quotididie communicant corpori & sanguini Dominico, alii certis diebus accipiunt; alibi nullus dies intermittitur, quo non offeratur, alibi Sabbato tautum & Dominico, alibi tantum Dominico: Et si quid aliud hujusmodi animadverti potest, totum hoc genus rerum liberas habet observationes. Aug. Ep 118.. So did the SCOTTISH Church also for 800. yeers after Christ, before ever it was polluted with Popery kkSee the life of Will: Cowp…r Bishop of Gallo…ay. p. 12..

ZUINGLIUS, Rectour of the Church of Zu…ich, accounts the Birth day of our Lord amongst those Holy-dayes, which he would have observed llZuingl. Tom. 1. Art. 25..

ZANCHY, Professour of Divinity in the University of Heydelberg, and an eminent Father of the Protestant Church, expressely affi…meth, Though the Church of Christ be at liberty to choose unto her selfe what dayes she would have to be sa…ctified, or set apart unto holy uses; yet it is better, more worthy of praise, and more profitable to sanctifie those which the Ancient, the Apostol…que, and the purer Church hath also accustomed to sanctifie. Of which number he accounts the day of Christs birth to be one mmQuanquam Ecclesiae Christi liberum est, quos velit, dies sibi sanctificandos eligere; honestius tameu est, landabilius, at{que} utilius, cos sanctificare, quos etiā vetus at{que} Apostolica puriorque Ecclesia sanctificare solita est. Zanch. in 4. praecept. de diebus Festis, quaest. 2. Thes. 2. & sequent.2 Thess 2.

POLANUS, Professour of Divinity in the University of Basil, placeth the Feast of the Nativity of Christ, under the title of The anniversary Feasts of the New Testament; which he defines to be, Holy times appointed among Christians for the worship of God in publique; That is, For to maintaine the consent of faith amongst themselves by the preaching of Gods Word, and the use of the Sacrament…, and with one accord to yeeld due worship unto God, in the sacrifice of thanksgiving, prayers and almes nnTempora sacra cultui divino inter Christianos destinata publice,—ad alendum fidei consension inter ipsos per praedicatiouem verbi Dei & usum Sacramentorum, & exhibendum unanimiter cultion Deo debitum in sacrificio gratiarum actionis praecum & elcemosiuarum. Polan. Syntag. Theol. lib. 9. c. 35..

JOHN GERHARD, Professour of Divinity in the Unisity of Jena, hath gathered together many excellent and godly sentences out of the Fathers for the furtherance and help of our meditations on the day of Christs NativityooEx veteribus Ecclesiae doctoribus collegi. Gerhard. Aphoris. Epist. Ded. & pag. 63. usque ad pag. 70.

We see then apparently that the Celebration of this Feast, is confirmed by the judgment and practice of the Christian Church in all Ages.

p. 16SECT. VI. That our Saviour was borne on the 25. day of December.

FOr the right understanding of this Position, we must know, that Julius Caesar, 44. yeares before the birth of Christ, aaBucholz. Ind. Chronol. pag. 114. 1…5.observing the falsenesse of the Accompt then in use, ordained the year to consist of 365. dayes and 6. houres, which 6. houres in 4. yeares made 24. houres, or a day Civill, and were added unto the end of February: By reason whereof every fourth yeare contained 366. dayes, and was called. Annus Bissextilis, the Bissextile or Leapyear, because the sixth of the Calends of March was twice written bbNam. 24. Februar. divi Matthiae vigilia c…ebratur, atque it festus dies 25. …iffertur, nihilo secius tam die vigiliae, quam die festo 6. Calond. Martias dicitur. Vide Compendium Pier. Valerian Bellunnes. in sphaeram. pag. 223..

This Accompt for many yeares seemed to have no sensible errour; ccSol abs…indit circulum signorum in 365 diebus, & quarta unius diei praeterrem modicam, quae nullius est sensibilitatis. Sphaer. Johan. a Sacrobosco. c. 4.yet in progresse of time it was discovered to be not so exactly agreeable with the naturall motion of the Sun. For the Julian yeare exceeding the true Solar year 10. minutes and 48. seconds, caused the Equinoxes and Solstices yeerly to change their places and fly back so many minutes and seconds. Whereupon Pope Gregory the XIII. by the advice and direction of Antoninus Lilius, and other excellent Mathematitians, in the year of Christ 1582. did correct the Calender; making the year to consist of 365. dayes, 5. houres, 49. minutes, 12. seconds: ddEustach. Phyl. parte 2. Tract. 1. de Mundo & Coelo. quaest. 6.And that the Vernall Equinoxe, when then was on the 11. day of March, might be reduced unto the 21. of March, as it was at the time of the first Nicene Councell, eeAn. Dom. 325. according to Bucholzerus, but 320. or 322. according to others.he commanded 10. dayes in the month October, viz. from the 4. day to the 14. to be left out; so as the 4. day of the month was accompted for the 14. day ffJussit Papa in mense Octobri à 4. us{que} ad Octob. 14. praeteriri dies 10. ita ut quartus mensis dies baberetur pro decimo quarto die: ut aequinictiorum ac Solslitiorum dies reducerentur ad antiquas illas metas, quaes in Concilio Niceno detorminarunt S. S. Patres. Bucholz. Ind. Chron. pag. 714.. Hence it comes to passe, that the new Accompt is alwayes 10. dayes before the old.

But as to the precise day of Christs Nativity, both Accompts are …erroneous: For if we summe up the excesse of the Julian year (which is, as we said, 10. minutes and 48. p. 17seconds) from the time of Augustus Caesar, when our Saviour was borne, untill the yeare 1643. we shall finde that the Winter Solstice is gone back from the 25. day of December, ggTempore Augusti Octaviani, ut observat Plinius, brumae dies vigessmo quinto Decemb. crat: quo die tiatus est Christus assertor noster. Valer. Bellunen. compend. in Sphaeram, p. 224. In the time of Augustus Octavian, as Plinie observeth, the shortest day was on the 25 of December, on which day Christ our Redeemer was borne.12. dayes 7. houres, 44. minutes, 24. seconds: And therefore the Gregorian Accompt (being grounded on the Nicene Councell, when as it should have been reduced to the time of Christs Nativity) erreth almost 2. days; but the Julian Accompt more then 12 dayes; and which is so much worse, is going every year farther and farther from the truth hhNisi annus aliquando corrigatur futurum olim est, ut salutis nostrae uatalitii dies, qui brumales olim crant, in vernum tempus invadant, Paschae in aetatem. Valer. Bellunens. dd. l.. Neverthelesse we grant that the Julian Accompt, though it remaine un-reformed, may yet for some hundred of yeares be used without any grosse and palpable disordering of the times.

Having now laid open, wherein and why these Accompts differ, as also how they may with ease be reduced unto the just and exact day of Christ Nativity; we proceed to the proof of that wherein both Accompts agree, iiVide Calend. Julianum & Rom. Baron. apparat. ad annal. Eccles. sub finem. Genebr. Chron. l. 3. pag. 479. Gualterius. Tab. Chronograph. a Christo nato, fol. 2. Gordon. Lesmor. Chron. Tom. 2. in Apparat. c. 4.to wit, That Christ was borne on the 25. day of December, which we shall we shall evidence by the clear testimonies of the Fathers and other approved Writers, Ancient and Moderne.

AMBROSE his expression is divine and elegant, kkOccupaverat totam diem noctium longitudo, nisi in ipsa dicrun… brevitate Christi refulsisset adventus: qui sicut ortu suo humani generis peccatorum tenebras discussit, ita & dic Nativitatis suae caliginian tenebras amputavit, & into eodemque ortu lucem pariter intulit & hominibus & dicbus. Unde non est mirum si crescit dies, que gemino fulgoris splendore vestitur. Ambros. Ser. 13.Length of nights had possessed the whole day, had not the comming of Christ shined gloriously in the very shortnesse of dayes: who, as by his Birth he dispelled the darknesse of mens sins, so also in the day of his Nativity he cut off the darknesse of night; and by one and the same rising brought light as well to men as days. Whence it is no marvaile if the day encreaseth, which is cloathed with a double spendour of brightnesse.

AUGUSTINE saith llJoannes natus est, sicut tradit Ecclesia, Octavo Calendas Julias, cum jam incipiunt minui die: Dominus autem natus Octav… Calendas Januarias quando jam incipiunt crescere. Audi ipsum Joannem confitentem: Illum opportet crescere, me autem minui. August. in Psal. 132. & de Trin. lib. 3. c. 5.Ps 132John was borne as the Church by p. 18tradition teaches, on the 24. day of June, even when the dayes begin to shorten; mmAccording to the true accompt; from which▪ the Julian hath varied more then 10. dayes, as we shewed before.but our LORD was born on the 25▪ day of December even when the dayes begin to l…ngthen. Hear John himself confessing; He must increase, but I must decrease nnJohn 3. 30.John 3:30.

CHRYSOSTOME, that wise Interpreter of the secrets of God, the eye of the Church in Byzantium (now called Constantinople) and of all other Churches ooforeign. Isid. Pelusic…. lib. 1. Epist. 156., after an inquisite debate of this point, concludeth thus. Christ, who at the Nativity of John had now been conceived three months in the pure and undefiled womb; to the end that he himself also should fulfill nine months according to the course of humane birth, there remained for him six moneths more; which six moneths are from the 24. of June unto the 25. of December. And when nine months were ended, in the beginning of the tenth, CHRIST was borne in the world ppChrist… qui in nativitat… Joannis j… trium mensium inccorruptae vulvae fuerat conceptus, supererant ei, ut & ipse secundum humanam nativitatem suppleret menses novem, alii menses sex, qui nunc ex octavo Calendas Julias in Octavo Calendas Januarias sunt menses sex. Quibus suppletis novem mensibus, initiante decimo Christus mundo natus est. Vide Chrysost. expos. cap. 1. Lucae.

OROSIUS saith, Christ was born on the 25. day of Decemb. when all increases of the ensuing yeer do first begin qqNatus est Christus VIII. Kalend. Januarii, quando primum incrementa omnia anni venientis incipiunt. P. Oros. lib. 7. cap. 2..

BERNARD saith, Christ was born in winter, he was born in the night rrHieme natus est, nocte natus est Christus. Bern. in Nat. Dom. Serm. 3..

NICEPHORUS saith, ssVigesimus & quintus tum mensis Decembris er…t dies, quam ineffabile pietatis & amoris erga genus humanum tuae, Verbum Dei, maximum qu… i…narrabilis partus perficitur mysterium. Niceph. Hist. Eccles. l. 1. c. 12.Sir 50:1It was then the 25. day of Dec. when, O thou WORD OF GOD, the unspeakable mystery of thy goodnesse and love towards mankind, and the exceeding great mystery of thy marvailous birth was accomplished.

CHEMNITIUS saith, It is the common opinion that the 25. day of December should be hallowed for a remembrance of the day of our Lords nativity.

GENEBRARD hath shewed out of their own Accompts and Kalenders, that the Egyptian and Greek Churches did celebrate the Birth-day of Christ as we doe, on the 25. day of December uuGenebr. Chron. l. 2. p. 266. 267..

And though concerning this matter the Scriptures have given no peremptory determination, (for then dispute were(t) Vulgaris opinio est, 25. diem Decembris esse m…moria Natalis Domini sacr…. Chem▪ Harm. Evangel. c. 8. impious, and tradition needlesse) yet so farre are they from p. 19being repugnant, that upon a judicious examination they will appear very consonant thereunto.

When our Saviour was baptized of John, he began to be about thirty years of age, saith Saint Luke xxLuk. 3. 21. 23.Luke 3:21Luke 3:23, Had he onelyonly said he was about thirty yeares, we might have conceived him to have been as well somewhat more as lesse: but by adding these words, He began to be, the Evangelist implies, that he was not full thirty years, and yet that he wanted but little, perhaps one day or two; for he was well nigh, he BEGAN (saith he) to be about thirty years of age. And indeed the entring into his Ministery at the time of his Baptisme (which all men grant he did yyBeroald Chron. lib. 3. c. 1. Chemni…. Harm. Evangel. in Prolegom. c. 3. Polan. Syntag. Theol. lib. 6. c. 55. Becan. Loc. commun. 47. sect. 37.) is a sufficient proofe that he wanted very little and no considerable time of being Thirty yeares oldzzNumb. 4. 23. 30. 47. Si qui… triginta aetatis annos non impleverit, nullo modo presbyter ordinctur, etiam si valde sit dignus: quia & ipse Dominus tricesimo anno baptizatus est, & coepit docere. Mart. Brach. lib. can. Graec. c. 20.Num 4:23Num 4:30Num 4:47

After this Baptisme immediately the spirit driveth him into the wildernesse aaMark 1. 12.Mark 1:12. And though beyond Jordan bbJohn 1. 28.John 1:28there were many Wildernesses at hand: yet let us admit for his journey 5 dayes.

He was there in the Wildernesse ccMat. 4. 1. 2. Mark 1. 13. Luke 4. 2.Matt 4:1Matt 4:2Mark 1:13Luke 4:240 dayes.

When those dayes were ended the Devil taketh him up into the holy City, and setteth him on a pinacle of the Temple: Afterwards, taketh him up into an exceeding high mountaine, and sheweth him all the Kingdomes of the world, and the glory of them in a moment of time ddMat. 4. 5, 8. Luke 3. 5.Matt 4:5Matt 4:8Luke 3:5. For which (though for ought we know these temptations might be within the space of one day) yet we admit 2 da.

The Devill having left him, Christ returneth unto Bethabara beyond Jordan, where John was Baptizing eeJohn 1. 28.John 1:28. For which let us admit, as we did for his progresse 5 da.

He was with John ffThe first day is expressed, Joh. 1. ver. 26. The second, ver. 29. The third, ver. 35.John 1:263 da.

The day following, he began his journey towards Cana of Galilee ggCompare Joh. 1. 43. with chap. 2. 1.John 1:43; a Towne distant from Bethabara 66 English miles hhAccording to the description of Canaan set forth by Mr. John More, and Mr. John speed, which are of all others the exactest.. For which let us admit 6 da.

p. 20There was a marriage in the said Cana iiJohn 2. 1.John 2:1, after his comming thither 3 da.

And because we read of a marriage-feast that lasted seven dayes kkJudges 14. 10, 17.Judg 14:10Judg 14:17, we shall admit that this feast also, (though probably it was not so long) lasted 7 da.

After this marriage feast, that is, when this feast was enended, Christ went downe to Capernaum llJohn 2. 12.John 2:12; a Town distant from Cana of Galilee neer 30 English miles. For which journey let us admit 3 da.

He continued not there many dayes mmJohn 2. 12.John 2:12: let us grant 6 da.

Then the Jewes passeover was at hand, and Jesus went up to Jerusalem nnJohn 2. 13.John 2:13; distant from Capernaum, 72 English miles. For which journey let us allow 8 da.

He was at Jerusalem some certaine dayes before the Feast of the Passeover ooCompare John 2. ver. 14. with ver. 23.John 2:14: let us admit 4 da.

In all 92 dayes.

These summed up, amount unto 92 dayes, or 3 months; so that (if conjectures guided by reason doe not very much fail) our Saviour at the first Passeover after his Baptisme was 30 yeares old, and about 3 monthes: At the second Passeover ppJohn 5. 1.John 5:1was 31 yeares old, and about 3 moneths: At the third Passeover qqJohn 6. 4.John 6:4was 32 years old and about 3 months: At the fourth Passeover rrJohn 13. 1.John 13:1was 33 yeares old, and about 3 moneths ssSee the Scriptures Harmony, p. 46, 47.: on the eve whereof he was crucified, which the Jewes call the Preparation day ttMat. 27. 62. Mar. 15. 42. Joh. 19. 31. 42.Matt 27:62Mark 15:42John 19:31John 19:42; and was the 25 day of March uuOctavo Calendas Aprilis conceptus, quo & passus. Aug. de Trin. l. 4 c. 5. Conceptus & passus Christus …se Martio 8. Calend. Aprilis. Chrosost. Expos. c. 1. Lucae. Two things we must note. One is, that the 25. day after the true Accompt, is on the 13. day of our March here in England; because the Julian which we follow, doth erre somewhat more then 12. dayes. The other is, that the Hebrew Month, Abib, alias Nisan, doth begin on the last day of our February: but on the 12. of March, according to the true Accompt.. Now accompting 92 dayes backward from the 25 day of March, the Birth-day of our Saviour will fall neer the 25 day of December according to the testimonies of the Fathers and Writers before alledged, and the tradition of the Churches of God.

Howbeit of late there are risen up a sort of wild-braind Zelots; who carried on with an earnest desire of introducing p. 21all manner of novelties (whereby the antient and Apostolicall Church of England **Usserius Archiep: Armach. de Britan. Eccles. primordiis. c. 1.might be rendred contemptible) have buzzed into the heads of some ignorant people, that Christ was born in the month of September, when the Sun entring into Libra makes the second Equinoctiall. An opinion not dreamed of, untill Beroaldus published his Chronology yyAnno Dom. 1577.: and it is worth our paines to observe, how well the Master and Schollars doe agree touching the age of our Saviour.

Beroaldus saith, that Christ lived 32 yeares and an half **Certe mortuum illum fuisse pro nobis in cruce oportet anno Tiberii 18. tum quum aetatis annum ageret 33. id est, quum annos complevisset trigintae duos & dimidium. Beroald. Chro. l. 3. c. 8.: And by those words of Saint Luke, Jesus began to be about thirty yeares of age aaforeign. Luk. 3. 23.Luke 3:23, he understands he was almost 29 yeares old: As if when the Scriptures expresse about 5000 bbforeign. John 6. 10.John 6:10. their meaning was, almost 4000. But his prime Schollar noting the absurdity of this exposition, grants Christ to be 30 years old at his Baptisme; yet by coyning one Passeover, he outruns the truth, and makes him to have lived 34 yeares and an halfe ccScalig. de emendat. temporum, l. 6. Others affirme, that he was about 33 yeares old when he suffered ddWolph. Chron. l. 1. H. Broughtons Consent of Scripture.: which expression does best please these Doctours; for whether he were 32 and an halfe, or 33 and a quarter, or 33 and an halfe; yet still they are in the right who say, he was about 33.

And because they cannot produce so much as one poore-stumbling Writer for the countenancing of their paradoxes, they endeavour to subvert the common and Orthodox opinion by cavils, halfe-reasons, and forgeries: whereof we shall here by way of objection, deliver a just and exact catalogue, faithfully collected.

THE FIRST Objection. In the midst of the weeke, he shall cause the sacrifice and the oblation to cease eeDan. 9. 27.Dan 9:27. The Prophet speaketh here of the last weeke, which if you divide into two equall parts, you shall finde the middle of it to be in the seventh month of the fourth yeare, because the weeke ends in the month MARCH, wherein our Lord suffered ffIn dimidio hebdomadae cessare faciet sacrificium & oblationem. Loquitur hic Propheta de ultima hebdomeda, quam quia disinit in mense Nisan, quo passus est Dominus, si dividas in duas partes aquales, medietatem suam in anni quarii mense Tisri habere d…prehendes. Beroald. chron. l. 4. c. 2.. Therefore our Saviour was baptized, and consequently borne in September.

THE Answer. Christ may be said to cause the sacrifice and the oblation to cease, two manner of waies: either by way of consummation, or, by way of preparation. 1. By way of consummation; and this was not in the midst, but in p. 22the end of the last weeke by the sacrifice of himselfe ggHeb. 9. 26. & chap. 7. 18. 19. & chap. 8. 13. Coloss. 2. 17. Sacrificia externa ac typica omnia Christus su… sacrifici… implevit & abrogavit. Polan. Syn. Theol. l. 9. c. 30. U…sin. explicat. catechet. quaest 92 sect. 3.Heb 9:26Col 2:17: implied in those words, Consummatum est, It is finished hhJohn 19. 30.John 19:30; and also by the vaile of the Temple rent in twaire iiMat. 27. 51. Mark 15. 38. John 4. 23. Velum Templi fissum est in du…s par e à summo us{que} adimum ut indi…retur abrogatam esse typicam ingressionem Summi Sacerdotis Levitici in sanctum sanctorum & deinceps inutilem fore, una cum aliis ceremoniis Legalis sacerdo…i. Polan. Syntag. Theol. lib. 6. cap. 18.Matt 27:51Mark 15:38John 4:23. 2. By way of Preparation; and this was either Immediatly, by himselfe, when he was bap…ized and entred into his Ministery; being neare the midst kkThe Scriptures Harmony, pag. 48., but not precisely in the midst of the last weeke. For by the fore-going particular examination of the daies, we have sufficiently shewed, that the time betwixt the Baptisme of Christ, and the next Passeover, cannot with any probability be extended beyond the space of 3 months. Or MEDIATLY by his fore-runner, herald, and messenger, John the Baptist, who preaching the Baptisme of repentance llMark 1. 2, 3, 4.Mark 1:2Mark 1:3Mark 1:4, did so prepare the way of the Lord, that all sacrifices, oblations, Legall rites and ceremonies, were afterwards without scruple forsaken and abandoned. Hence our Saviour saith, The Law and the Prophets were untill John mmMatth. 11. 13. Luke 16. 16. Joa…nis Baptista Anno 15. Tiberii Caes. vo…atione divina excitatus poenitentiam praedicare incipit; veteris Testamenti abrogationem instituto Baptismo orditur. Bulchoz. Ind. Chronol. pag. 145.Matt 11:13Luke 16:16: and thus in the midst of the last weeke, Christ preparatively by John caused the sacrifice and the oblation to cease; For John the Baptist began to preach in the month September, soone after the Feast of Trumpets nnLevit. 23. 24. Numb. 29. 1. Func. Comment. in Chronolog. lib. 2.Lev 23:24Num 29:1.

THE SECOND Objection. John was conceived presently after Zacharias had executed the Priests office before GOD in the order of his course ooLuke …. 8. 23, 24.; who was of the course of Abia ppLuke 1. 5.Luke 1:5, the eighth course of the Priests qq1 Chr. 24. 10.1 Chr 24:10: But the eighth course of the Priests fell in the end of June; for every course continued a fortnight, and eight fortnights make foure months; which four months (accounting from the beginning of Abib, now called March, the first month of the yeare rrExod. 12. 2.Exod 12:2) will end in June: Therefore John was conceived in June; and by consequence, not Christs Birth, but his Conception (which was six months after Johns ssLuke 1. 36.Luke 1:36) must be in December.

THE Answer. We grant the Major; but the Minor is notoriously false: For First, The Priests course was weekly, and continued from Sabbath to Sabbath tt1 Chr. 9. 25. Joseph. Antiqu. Jud. l. 7. c. 11. Godwins Moses and Aaron, l. 1. c. 5. The Annot. of the Assembly of Div. on 1 Chron. 24. 9.1 Chr 9:251 Chr 24:9.

p. 23Secondly, It supposeth that the Priests courses and the yeare began together; which is against common sense; for there being but 24 courses uu1 Chr. 24. 18. …1 Chr 24:18, it must needs be that at the end of the 24^th. course, the first began, and so could have no relation to the month or time of the yeare.

Thirdly, It supposeth that the month Abib, was wholly the same with our March, which is contrary to all Writers; who doe at the most admit that Abib tooke part of March, and part of April xxSee the Vulgar Notes on Exod. 12. 2. Godwins Moses and Aaron, l. 3. c. 1.Exod 12:2; And sometimes (saith Willet) it may be all without March; as, when the Hebrewes every third yeare put in a month to make the yeare agree with the course of the Sunne yyWillets six-fold Com. on Exod. c. 12. q. 5.Exod 12.

Wherefore the said Argument being built upon so many falsities and uncertainties, can conclude nothing.

And, herein out Opposite Beroaldus speakes very ingenuously, both himselfe and his faction; We (saith he) doe neither understand when the course of Zacharias was, nor how long it lasted.**Zacharias ad Abiae familiam pertinebat, cui sorte octavo loco ministerium obeundum erat in Sacrario: sed quando aut quamdiu, non intelligitur à nobis. Beroald. Chronic. l. 4. c. 2.

THE THIRD Objection. Clemens Alexandrinus writeth, that they who very curiously have sought after the yeare and day of our Lords Birth, have referred it some unto the 25. day of the month of May, some unto the 25. day of April ooEos qui curiosius annum nati Domini & diem requisierunt, partim retulisse ad vigesimum quintum diem mensis foreign Aegyptiorum, partim r…tulisse ad vigesimum quintum diem foreign, s…ribit. Clem. Alexandr. strom. lib. 1.. Therefore in his time ppAbout the yeare of the Lord, 195.the day of Christs Birth was not certainly knowne qqBeroald. Chron. lib. 3. c. 8. Scalig. de emendat. Temp. lib. 6▪ Calvis. Isag. Chronolog. c. 46..

THE Answer. If this argument be good, then there is no point either in Divinity or Philosophy certainly knowne; because there is no point which is not through ignorance, wilfulnesse, or an itching affectation of singularity by some contradicted; at least questioned. Howsoever, had these curious searchers shewed us where S. Luke saith, that Christ was conceived in the sixth month of the Legall yeare, we would have concluded with them, that Christ was borne either in May, by reckoning from August exclusively; or in April, by accompting from August inclusively: but there can be nothing more certaine then that they are mistaken. For the Angell Gabriel does directly say, this is the sixth month (not from the beginning of the year, but) with her, who was called barren rrLuke 1. 36.Luke 1:36; that is, from the conception of John the Baptist. p. 24Nor does Clemens Alexandrinus afford these scar…ers any more credit then the bare mentioning of their groundlesse phansies; which truly is more then they deserved.

THE FOURTH Objection. Bede affirmes, that the Iudictions began on the 24. day of September ssIncipiunt Indict…ones ab VIII. Calendas Octobris, ibidem{que} terminantur. Beda libro de ratione Temporum, c. 46.; and that our Lord was borne (Indictione quarta ineunte) when the fourth Indiction began: Therefore Christ was borne on the 24. day of September ttBeroald. Chron. lib. 3. c. 8..

THE Answer. Bede does not say, that our Lord was borne when the fourth Indiction began, but in the fourth Indiction, according to Dionysius uuQuarta indictione secundum Dionysium natus est Dominus. Beda lib. dd. c. 47.; which words are too generall for us to conclude thence the yeare of Christs Birth, much lesse the month, least of all the day. And yet considering that an Indiction is the space of 15. yeares xxIndictio est spacium quindecim ann…rum. Bulchoz. Chronol. pag. 131., he might very well have said so; though Christ were not borne till the end of 3. months after the first day of the Indiction: As we say frequently, that such a thing was or hapned in the beginning of our Kings reigne, though it were 3. 6. or 10. months after the first day of His reigne.

THE FIFTH Objection. Taxes and Collections of Tribute began on the 24. day of September; as appeares by the Indictions, which were instituted to beare accompt of the payment of tribute yyHoptons Concordancy of yeares, c. 32.: Therefore Augustus Casars Decree at our Saviours Birth, that all the world should be taxed, went out zzLuk. 2. 1.Luke 2:1on the 24. of Sept. and so Christ was born on that day aaBeroald. ibib. m..

THE Answer. We deny the Argument: For it is a most abs…rd inference, viz. because the ordinary and yearly taxes, collections of tribute, and Indictions (which were invented in the time of Constantine the Great, and ordained by Him 312. yeares after Christ bbAera indictionum Caesares, in scriptoribus Graecis usitatissima, incipit 24. Septembris, Anno Christi, 312. instituta fuit à Constantino Magno. Bulchoz. Ind. Chronol. p 212. Calvis. Isag. Chron. c. 9. Cyclus indictionum institutus est in Concilio Nic…no, qui post quindecim annos in orbem redeat. Romani hanc … indictionum inceperunt à Calendis Jan. sequentibus: quos, & nos bodie sequi…tur. Alsted. 2. Chronol. Epocharum. sect. 6.) began on the 24. day of September; therefore that extraordinary and most remarkable taxe decreed by Augustus Caesar when our Saviour was born, began on the same day. Nay, here is a cluster of absurdities: For if the issuing forth of C…sars decree, and our Saviours Birth were on the selfe-same day, then was the decree sent from Rome to Nazareth, above a 100 miles distant, and from Nazareth Joseph with Mary his espoused Wife great with child ccLuk. 2. 4, 5.Luke 2:4Luke 2:5, and expecting every houre to be delivered, p. 25must forthwith post 95. English miles unto Bethlehem, all in one day. But who knowes not that Errour begets Errour?

THE SIXTH Objection. A Jew ddNo marvaile if these Septembrians oppose the tradition of Christs Church, when the Jewes beliefe is the rule of their doctrine.would not soone believe that a wise Emperour as Augustus was, would command poore men to come in Winter to their owne Townes. Neither was it the fit time for the Shepherds to be in the field. And as Baptisme was according to his Birth-month, it was not wholsome for men to goe up to the head in water in mid-winter. Therefore Christ was not borne in December eeBeroald. lib. dd. c. dd. Hospinian. de orig. fest. Christ. mens. Decemb. Calvis. Isag. Chron. c. 46. Broughtons Advertisement of Corruptions. p. 43, 44..

THE Answer. The land of Canaan (now called Palestine ffQuasi terra Palestin…rum, the land of the Philistines. Vide Vatabl. translat. Bibl.) is found to extend it selfe from the degree 30. and 52. scruples, unto the degree 33. and 44. scruples of Latitude or Elevation; And for Longitude, it is placed betwixt the degree 64. 32. minutes, and the degree 69. and 10. minutes ggAccording to the observation of Mr. John More, and Mr. John Speed.: so that it is included fully and wholly within the third Climate hhEustach. in Append. Tract. 1. part. 2. de Phys.: the same Climate in which Fez and Mor…cco iiNote, that Africa tooke its name from foreign & foreign, that is, without cold.are scituate; where the winter-season (as every Geographer and Mariner will tell us) is hotter then our May here in England: and yet Palestine in heate exceed… Fez and Morocco, because it lyeth above 40. degrees nearer the East then they doe kkCarpenters Geography. lib. 2. c. 3. Theoreme. … 10..

This also may be collected out of the Scriptures; For in regard that a sh…af… of the first fruits of harvest was yearly offered on the second day after the Passeover llLevit. 23. 5, 6, 10. compared with Deut. 16. 1, 9, 10.Lev 23:5Lev 23:6Lev 23:10Deut 16:1Deut 16:9Deut 16:10, which was the 16. day of the Jewes month Abib, alias Nisun mmSecunda …zym…rum die, quae est mensis hujus decima sexta, frugibus demissis & ha…tenus intactis incipiunt frui: …quumque rati Deum bujus ubertatis authorem per gratitudi…m▪ honorari, hordei primi…us …fferunt. Joseph. Antiqu. Jud. lib. 3. cap. 10. See Perkins 2. volum. pag. 680. In Palestina Mess…m b…rd…aceam incboatam fuisse stat… post Pascha, & ante Pentecoste… absolutam fuisse etiam triticeam m…ssem certum & manifestum est. Chem…it. Harm. Evang. Prolegom. cap. 3., and is with …s the 27. of March nnAfter the Ge… and vulgar acco…prs., (which 27. according to the true accompt, falls on the 15. of our March) It must necessarily follow, that the temperature of the month December in the land of Canaan, is answerable to our May, if not June: Though therefore p. 26a disobedient and gain-saying ooRom. 10. 21.Rom 10:21Jew will not believe, yet an understanding Christian cannot but grant, that the season of the year did no way hinder the convenient execution of Caesars decree; nor the Shepheards being in the fields, nor our Saviours going into the River Jordan in December.

THE SEVENTH Objection. The Church of England does not celebrate the true day of Christs Birth: therefore the Church of England is erroneous.

THE Answer. We deny the Antecedent; for though the Church of England does not celebrate the true day exactly and precisely taken, as we said before: yet she celebrates the true day according to the Julian Accompt, which Accompt is yet generally embraced by the Protestants, and not to be despised ppEa est a…ni forma Julians, cui omnes assuevimus: haec sola est certissimum temporis v…hiculū, cum omnibus sit notissima, familiarissima, cognitu & observ…tu facillima, & ad temporum a creatione mundi huc usque labe…ti…on s…riem deducendum accomodatissima. Galvis. Isag. Chron. cap. 8.. Neverthelesse it is not the day, but the benefit we remember, which no good Christian will deny should be done qqSee the life and death of William Cooper, Bishop of Galloway. pag. 8..

THE EIGHT, and last O…jection. Christ was borne in the night rrLuke 2. 8.Luke 2:8: Therefore he was not born on the 25. day of December.

THE Answer. The day is of two sorts; Naturall or Civill; The Naturall day is the time from Sun-rising unto Sun-setting; whose opposite is the night, from Sun-set unto Sun-rising. The Civill day is the space of 24. houres, in which time the Sunne is by the first orbe carried round about the world: It containes as well the night as the true day; and is therefore termed by the Greeks ssQuanquam Johannes … Sar…bosco & qui cum scquuntur nomi…, perut…t…us, & quem nos natural…a, illi civilem seu artificialem; quem nos civilem, illi naturalem diem vocant; no… veritatem scquimur. Pol…n. Syntag. Theol. lib. 1. c. 45. & lib. 5. c. 16. Hanc diei naturalis & artificialis appellationem. …itionemque, novam & barbaram semper credidi, quisquis cam primus nobis tradiderit. Vide scholion. Eliae Vin…ti in sphae…am Joan. a sacrobosco. c. 3.foreign, and may in Latine be aptly translated noctidium. The former is meant when God called the light, day: The latter, when it is said, the evening and the morning made the first day ttforeign. 2 Cor. 11. 25.2 Cor 11:25. And of the latter we ought here to be understood when we speake of the 25. day of December; For our Saviour was borne present…y after 12. a clock in the night uuGen. 1. 5.Gen 1:5, at which(x) Luke 2. 8.Luke 2:8 p. 27time the Civill day began according to the custome of the Romans yyMorc Romano dies a media nocte incipit, & sequentis noctis media parte finitur: Itaque quicquid in his viginti quatuor horis (id est quabus, & luce media) actum est, perinde est quasi quavis bora lucis actum esset. Paulus I Ctus Digest. jur. Civil. l. 2. tit. 12..

The vanity and weaknesse of all objections to the contrary being discovered we conclude that the 25. day of December is the just, true, and exact day of our Saviours Birth.

SECT. VII. The work of the day.

O How good, how pleasant, how kind a thing it is to remember the work of the day in its own day aaOpus diei in die suo..

This worke, whether at home or in publique consists of three parts or duties. The first is, a reverend explanation;

1. OF THE PERSON INCARNATED: which was Christ the Lord bbLuke 2. 11.Luke 2:11. The Word, the eternall Sonne of God, the second person of the most glorious Trinity, was made flesh ccforeign. John 1. 14.John 1:14; not by the conversion of the Godhead into flesh ddVide Symbolum Athanasii., but by assuming unto the Godhead the nature (not the person eeWolleb. Christ. Theolog. lib. 1. c. 16.) of man, and all the naturall infirmities thereof, sinne excepted ffHeb. 2. 17. & 4. 15. foreign. Damascen. Orthodoxa fide…. lib. 3. c. 20.Heb 2:17Heb 4:15: which nature the Father formed in the Sonne by the Holy Ghost, of the substance of the blessed Virgin Mary, who was of the Tribe of Judah, of the Royall Family of David ggLuk. 1. 32.Luke 1:32. Wherefore Christ was perfect God, and so equall to the Father hhJoh. 10. 30. Phil. 2. 6.John 10:30Phil 2:6; perfect man, and so inferiour to the Father iiJoh 14. 28.John 14:28.

2. HOW CHRIST WAS BORN OF THE VIRGIN MARY: and that was by opening of the womb kkLuk. 2. 7. 23.Luke 2:7Luke 2:23after the ordinary way; not utero Clauso, the womb being, shut, as the Papists imagine llCatechism. Rom. parte. 1. cap. 4. Respons. ad quaest. 4..

3. WHERE HE WAS BORN: to wit, In the land of Judah, in Bethel…hem mmMat. 2. 6.Matt 2:6which signifies, the house of bread nnPas. Lexicon.; p. 28teaching us, that Christ was the true bread of life which came downe from heaven ooJoh. 6. 33. 35.John 6:33John 6:35In a stable; and was laid in a manger; because there was no roome for them in the Inne; ppLuke 2. 7.Luke 2:7teaching us by his example to beare corporall poverty with patience.

4. WHEN HE WAS BORNE: and that was 1. when a Decree went out from Augustus Caesar that all the world should be taxed. 2. When Cyrenius was Governour of Syria qqLuke 2. 1. 2.Luke 2:1Luke 2:2. The Evangelist sayes not of Judea, because Judea was at that time joyned unto the province of Syria rrJes…phus calleth him Quirinius; and in placing this Taxe after the degrading of Ar…helaus, erreth 4. yeeres. Sec Joseph Antiq…. Iud. lib. 17. … ult. & lib. 18. c. 1.: teaching us, that the true Messiah, Christ, was come; For the Scepter was then departed not onelyonly from the tribe of Judah ssGen. 49. 10.Gen 49:10but even from the Jews. 3. In the night ttLuke 2. 8.Luke 2:8; signifying that the day spring from an high visited us, to give light to them that sate in darknesse and in the shadow of death uuLuke 1. 78, 79.Luke 1:78Luke 1:79.

5. OF GODS GRACIOUS AND MIRACULOUS DISCOVERY OF HIS BIRTH. 1. To the poore Shepheards, neer Bethlehem, by an Angel xxLuke 2. 8, 9, 10, 11.Luke 2:8Luke 2:9Luke 2:10Luke 2:11. 2. To the rich Wisemen in the East by a Star yyMat. 2. 1, 2, 11.Matt 2:1Matt 2:2Matt 2:11: teaching us, that poore and rich, simple and wise, Jew and Gentile, neere and farre off, are all alike accepted by God, in, through, and for Christ.

6. Of the glorious celebration of Christs nativity by a multitude of the heavenly host praising GODzzLuke 2: 13, 14.Luke 2:13Luke 2:14

The second part is a pious meditation on the END and NECESSITY of Christ Birth; and that was threefold. 1. That Gods promises aaGen. 3. 15. & 12. 3. & 18. 18. & 22. 8.Gen 3:15Gen 12:3Gen 18:18Gen 22:8, and the predictions of his servants the Prophets bbPsal. 22. 18. Isa. 7. 14. & 9. 6, 7. Jer. 23. 5. Micha. 5. 2. Hos. 11. 1. Hag. 2. 9. Zech. 8, 9, 10. & 6. 12. & 9. 9.Ps 22:18Isa 7:14Isa 9:6Isa 9:7Jer 23:5Mic 5:2Hos 11:1Hag 2:9Zech 8:9Zech 8:10Zech 6:12Zech 9:9, might be accomplished. 2. That God might thereby manifest his love towards mankind ccJohn 3. 16, 17. 1 John 4. 9, 10.John 3:16John 3:171 John 4:91 John 4:10. 3. That redemption might be to them that were under the Law ddGal. 4. 4, 5.Gal 4:4Gal 4:5: otherwise eternall death had passed upon all men, for that all have sinned eeRom. 5. 12.Rom 5:12.

The third and chiefest part is, an humble and sincere thanksgiving unto GOD for those great and unestimable benefits which we receive by the sacred Birth of our Lord CHRIST, the Saviour of the world ffJohn 4. 42.John 4:42: outwardly expressing our thankfulnesse. 1. In Psalmes and Hy…nes, and spirituall songs gg1 Chron. 16. 7. Ephes. 5. 19.1 Chr 16:7Eph 5:19. 2. In a larger and more liberall use of Gods Creatures then at ordinary times hhGen. 21. 8. 1 Chron. 12. 39, 40. & 16. 3.Gen 21:81 Chr 12:391 Chr 12:401 Chr 16:3. 3. In p. 29our charity unto the needy members of Christs iiLuke 14. 13.Luke 14:13.

Whosoever therefore regardeth this day aright, must regard it unto the Lord, giving God thanks kkRom. 14. 6.Rom 14:6: and not spend it in rioting and drunkennesse, nor in chambring and wantonnesse llRom. 13. 13. The daies which are chosen out to serve as publique memorials of Gods mercies, ought to be cloathed with those outward robes of bolinesse, whereby their difference from other daies may be made sensible. Hook. Eccles. Policy. lib. 5. sect. 70.Rom 13:13as too too many have done, to the high dishonour of Almighty God, the reproach of our Church; and the fearfull hazard of their own soules.

SECT. VIII. A patheticall exhortation unto the true Sonnes of the Church of England.

ARe these things so? May Christian Magistrates constitute Feast-daies, and require obedience unto such Constitutions aaSect. 2.? Has the Church of England ordained that the Birth-day of Christ should be yearly kept festivall bbSee the Act for Uniformity: Proper Lessons, and the Collects for that day.? Is this Ordination grounded upon the Scriptures ccSect. 4.? Is it confirmed by the practice of the Christian Church from the time of the Apostles unto this day ddSect. 5.? Is the 25. day of December the Birth-day of our Saviour eeSect. 6.? Does the worke of the day tend to the glory of GOD, the honour of Christ, and comfort of his Church ffSect. 7.? What wretched Herodians are they then, who revile and envy the solemnization of Christs Birth, calling it Judaisme ggNequc damnari potest Ecclesia quasi Judaizarit quia diem Dominicum jara inde ab Apostolorum temporibus sanctificavit, & certos alios dies festos paulo post Apostolorwn tempora sibi delegerit ad sanctificandum. Zanch. in 4. Praecept. de Diebus Festis, q. 1., and most blasphemously perswading the people, hhThese words, or to the same effect, were uttered in the Church of S. Mich. Cornhill, on the Lords day, the 25. of February, 1643. God give the speaker repentance to the acknowledging of the truth, 2 Tim. 2. 25.2 Tim 2:25That a Feast celebrated unto the honour of CHRIST, is no better then that Feast which the Israelites made unto the molten Calfe iiExod. 32. 4, 5, 6.Exod 32:4Exod 32:5Exod 32:6?

But let us, Brethren, who have not so learned Christ kkEphes. 4. 20.Eph 4:20, be subject to Principalities and Powers: let us obey Magistrates, and be ready to every good worke llTitus 3. 1.Titus 3:1: let us beware p. 30of those who are presumptuous▪ self-will…d▪ not afraid to speake evill of Dignities; who are spots in our feasts of charity, wells without water, clouds that are carried with a tempest; while they promise liberty, they themselves are the servants of corruption, to whom the mist of darknesse is reserved for ever. mm2 Pet. 2. 10. 13. 17, 19. Jude 8. 12, 13.2 Pet 2:102 Pet 2:132 Pet 2:172 Pet 2:19. Let us stand fast, and h…ld the traditions which we have been taught nn2 Thes. 2. 15.2 Thess 2:15: let us make them knowne to our children, that the generations to come may know them, even the children which shall be borne; who shall aris… and declare them to their children, that they may not forget the workes of GOD ooPsal. 78. 5, 6. 7.Ps 78:5Ps 78:6Ps 78:7; And principally, may keepe the memoriall of CHRISTS Nativity ppSee Willets Synopsis. 9. generall Controversie. quaest. 8. pag. 505.; continuing the celebration of this Feast, unto the second comming of SHILOH.

Hallelu-jah.