A CHRISTIAN CAVEAT To the OLD and NEW SABBATARIANS. OR, A Vindication of our GOSPEL-FESTIVALS. Wherein is held forth, 

I. That THE FEAST OF CHRISTS NATIVITY is Grounded upon the Scriptures; was Observed in the pure, ancient, apostolic times; and is Approved by all Reformed Churches.  
II. That CHRIST was born on the 25th. day of December; and all Objections to the contrary refuted.  
III. An Answer to XVI. Quaeres, touching the Rise and Observation of CHRISTMAS, propounded by Mr. JOSEPH HEMING of UTTOXETER.  
IV. The original and true Ground of the LORDS DAY.  
V. The just meaning and nature of the SABBATH.   By a Lover of Truth; a Defender of Christian Liberty; and an hearty Desirer of Peace, internal, external, eternal, unto all men.  Zanch. in 4. precept. de diebus Festis, q. 1. 
Aequum est& pium, ut in Ecclesia sint certi dies Festi: iniquum est& impium, aut nullos esse, aut qui sunt contemnere: sic docent sacrae Literae; sic Patres; sic nostri seculi pii doctors; sic denique vetus consuetudo atque usus in omnibus omniumque locorum& Gentium Ecclesiis, receptus& approbatus confirmant.  
It is just and pious, that set Feast daies be in the Church: It is unjust and impious, either to have none, or to despise those that are: so say the holy Scriptures; so the Fathers; so the godly Teachers of our age: Finally, so the ancient custom, and the received and approved use in all the Churches of all places and Nations, do confirm.  
LONDON, printed for E. Blackmore, at the Angel in St. Pauls Church-yard. 1650.   

A 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 
Anno Do. 1562. 3 Eliz.  and public Service in the Church of England, 
See the Act before the Common-Prayer book.  many zealous and godly Ministers have from time to time greatly bewailed the increase of Sectaries. 
ecclesiastical 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 
Anno Do. 1593. April 10.  banish them; King James, after a judicious and patient hearing of their weak and slender objections, 
See the Conference at Hampton-Court.  enjoined them to conform, and by ecclesiastical censures restrained the disobedient. 
Proclam. 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 cross their fickleness with constant vindications, and assertings of the true doctrine of faith& life: whereby they verify that of S. Paul, 
2 Tim. 3. 13.  evil 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, entitled, 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 coming, touchings at, and saylings off from the land of uprightness: One week this is a truth, and almost an Article; the next week it is no such matter, but some other thing is the right. And truly, what else can be expected, whilst men do use their liberty, not as the servants of God, but for a cloak of maliciousness; 
1 Pet. 2. 16.  intermixing and sowing the tears of error and division with the seeds of truth and peace? 
Permiscent 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 taste of their new, fiery-new Divinity. They say, that the Church of England hath not the Sacraments duly administered, nor the word truly preached, and so wants the marks of a true Church. 
Protestation protested, pag. 8.  They deny the baptism of Infants to be lawful. 
See Mr. Spelsb●rr●s True subject of Bapt●sme.  They call the liturgy and public service of our Church rank atheism, a proud inveigling strumpet, a cursed mass of superstition, full of serpents, bathed in the blood of bodies, souls, and estates; the relics or leavings of the Popish dr●gs; not the stump or limb, but the head of the Dragon, no better then the conjuring or juggling of Magicians: 
The Anatomy of the Service-book. pag. 2, 3, 13, 17. 25, 26.  The Character of Antichrist or antichristianism. 
Protestation protested. pa●. 7.  They say that a set form of public Prayer is a main branch of Popery: 
Protest. ibi●em. Smectymnuus, Sect. 2.  yet we find that set forms of Prayer have ever been used and approved in Gods Church. 
Exod. 15. 1. 1 Chron. 16. 7. unto verse 37. Psal. 44.& 85.& 92.& 102. as appeareth by the titles of those psalms. 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.  They say, that the thirty nine Articles of our Church are stuffed with Popery and arminianism: 
Saltmarsh his Examinat. of Mr. Fullers Sermon, pag. 2.  and they have so vilified the book 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 aim is to confounded and root out our Religion. For( as Mr. Prynne once well observed) the whole body of our Religion is included in our Common-Prayer book, our Articles, and our Homilies. 
A survey of Cozens Co●z. Devot. in the Epist. Ded.   
No marvel 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 
Gal. 4. 29.  the most orthodox, the most eminent, and chiefest of all the Reformed Churches, the Church of England. 
See Mr. Smiths Treatise, called, Gods Arrows against Atheists, Chap. ult.  No marvel, if THEY revive those old, rotten errors of the PETROBRUSIANS 
In vita Bernard. l. 3. c. ●. ,( affirming, that Christians ought not to keep or observe Feasts) who have a long time endeavoured to bring in all manner of Heresies and schisms, and consequently atheism, which in milder speech is called libertinism 
Videl. de Arcan. Armin. l. 1. c. 1. . No marvel, if they reject the tradition of our Church touching the day of our Saviours Nativity, who dare wilfully and impiously reject 
The Lords Prayer pleading for better entertainment, p. 28.  that most absolute, most excellent, most Divine 
Divino plane artificio constans. Pola. Synt. Theol. l. 9. c. 17.  Prayer; which, Gods Word recordeth 
Luke 11. 2. , was taught the Disciples even by our Saviour himself.  
Now for the perfect discovery of the perverseness, gross mistakes, and ignorance of these men; and also for the full and clear vindication of our Church from this foul aspersion of maintaining a superstitious Novelty 
Quia 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 down these two Positions.  

1. That Christian Magistrates may lawfully constitute and ordain feast-days, or daies of solemn 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 show:  

1. The several names and titles of this Feast.  
2. 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 born on the 25. day of December.  
5. The work of the day.   
After which, we shall( God willing) conclude with a pathetical exhortation unto the true sons of the Church of England.   

SECTION II. That Christian Magistrates may lawfully constitute and ordain feast-days, or daies of solemn 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 ordain feast-days) is cleared by four reasons.  
THE FIRST Reason. They that by Gods Word have power to limit things indifferent, may lawfully constitute feast-days. Because feast-days are in themselves things indifferent, as S. Paul testifieth, 
Rom. 14. 6.  He 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. come. 33. sect. 13.  For the power given unto Magistrates by Gods Word, 
Mat. 17. 27.& chap. 22. 21. Rom. 13. 1, 2, 3, 4, 5, 6, 7. Heb. 13. 17. 1 Pet. 2. 17.  is not over such things as are precisely commanded or forbidden by God 
Praecepta 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-days.  
THE SECOND Reason. They that set apart special times to meditate on the goodness of GOD in Christ Jesus, and render thankes for the same, do that which is lawful 
Mr. 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; said 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-days, set apart special times to meditate on the goodness of God in Christ Jesus, and to render thankes for the same 
Polan. Syntag. Theol. l. 9. c. 35. Willets Synops. in the 9. general controversy, 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-days, do that which is lawful.  
THE THIRD Reason. In times of Gods extraordinary Judgements upon a Nation, Christian Magistrates may lawfully constitute extraordinary daies of solemn mourning, or Fast-daies 
judge. 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. .  
Therefore( by the rule of Contraries) in times of Gods extraordinary blessing upon a Nation, Christian Magistrates may lawfully constitute extraordinary daies of solemn thanksgiving, or feast-days.  
THE FOURTH Reason. That which may be lawfully observed, may be lawfully ordained.  
But feast-days may be lawfully observed. For our Saviour kept not onely the legal Feast 
John 2. 13, 23. & 5. 1.&. 2. 14. ; but the Feast of Dedication 
John 10. 22, 23.  which Judas Maccabeus instituted 
1 Maccab. 4. 59. . The Apostles also observed feast-days 
Act▪ 2. 1. 1 Cor. 16. 8. ; and Saint Paul saith, That he hasted if it were possible for him to be at Jerusalem the day of Pentecost 
Acts 20. 16. . And in another place, I must by all means keep this Feast that cometh in Jerusalem 
{αβγδ}. Acts 18. 21. .  
Therefore feast-days may be lawfully ordained.  
Seeing then that Christian Magistrates may justly and lawfully constitute Feast daies, it follows undeniably, that they may require obedience unto such constitutions: for they are the Ministers of God, and bear not the sword in vain 
Rom. 13. 4, 5. . Nay we must needs be subject, not onely for wrath, but also for Conscience sake. Men are bound by God in their Consciences( saith Amesius) to observe the just laws of men in a just manner 
Ad justas leges humanas justo modo observandas obligantur homines in conscientiis suis à Deo. Ames. case. consc. li. 1. c. 2. . The neglect of obedience is an offence to God 
Harum 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 known God,( saith he) or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto you desire again 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 vain 
Gal. 4. 9, 10, 11. . Where the Apostle seems to condemn the observation of all daies whatsoever.  
THE Answer. These words must not be understood in so large a sense; for then the Apostle should condemn both himself in observing Feasts 
Acts 20. 16. 1 Cor. 5. 8.& 16. 8: , and also all good Christians in observing daies unto the Lord 
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 
August. ad januarium, Ep. 118.& ad Adamant. cap. 16. Theodoret, Bruno in dd. locum. Non simpliciter abrogati sunt dies festi; said tantum ex parte, qud●cnus legales erant,& per Mosen populo Israelitico praescripti. Zanch. in 4. precept. de diebus Festis, q. 1. Hookers Eccles. Polic. l. 5. sect. 70. , giving reverence unto them 
Nos non similiter observamus: non enim calendas colimus, nec dies festos, sicut illi in luxuria& ●pulis, said in sinceritate azima ●pulamur. Hieron▪ in Epist▪ ad Galat. c. 4. , as if they had been expressly commanded by God, whereby they brought themselves under the Law, and were entangled again with the yoke of bondage. 
Galat. 4. 21. & 5. 1.   
THE SECOND Objection is of the Anabaptists, who allege, That the Magistrates power of making things indifferent to become necessary, destroys Christian liberty, in which, we are commanded by the Apostle to stand fast 
Galat. ●. 1. . therefore such power is unlawful.  
THE Answer. Necessity is two-fold; external, internal. Magistrates 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 
Act● 15. 9, 10, 28. Rom. 14. 14. 1 Cor. 3. 22. 1 Tim. 4. 1, 2, 3, 4, 5. Coloss. 2. 16. . But the Magistrates power makes things indifferent to be necessary in respect of external necessity, for the avoiding of the contempt of authority, and for the avoiding of scandal or offence 
Master Perkins Comment on the Galat. Chap. 5. Willets Synopsis, 9. general 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 yield obedience unto the Magistrate 
Actions indifferent in the case of offence, cease to be indifferent, and come under some Commandment of the moral Law. Perkins cases of Cons. l. 1. 6. 5. Sect. 5. .  
THE THIRD Objection▪ feast-days are holidays 
In the end of the Calendar before the book of Common-Prayer. : But no Magistrates can make holidays:( because to sanctify daies, or make them holy, is the privilege of Gods power 
Perth Assembly refuted. p. 66, 67, 68. . Therefore no Magistrate can make feast-days.  
THE Answer. 'tis true; no Magistrates can so sanctify daies unto holy uses, as to impose them upon the Church necessary and perpetually to be observed of all and every Christian▪ under Pain of damnation of soul and body: For this is the privilege of Gods power 
Compare Gen. 2. 2, 3.& Exod. 20. 10, 11. with Deut. 27. 26. . But Christian Magistrates, in their own Dominions, have authority from God to sanctify or appoint daies unto holy uses, so that the snare of absolute necessity be not laid upon mens consciences 
Modo conscientiis absolutae necessitatis laqueus non inj●ciatur. Wollob. Theol. Christianae, ibidem. . Wherefore feast-days are holidays, not in themselves,( by a quality of holinesse inherent, and under the pain of the great curse 
{αβγδ}. G●l. 1. 8, 9.  to be observed, as the Papists fond imagine 
council. Trident. Sess. 7. Can. 13. Bel●arm. c. 10. propos. 2. Apoc. 1. Sect. 6. Rhemist. Apoc. 1. Sect. 6. ) but in respect of their holy use. In which sense also, the Temple, the Water in baptism, the Bread and Wine at the Communion, are often called holy 
Aug. quaest. 57. supper 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▪ day of December) which will evidently appear, when the forementioned particulars are discussed and proved.   

SECTION III. The several names and titles of this Feast.  
HIgh and excellent were the titles which the Christian Churches gave unto this Feast.  
The greek or eastern Church called it, 1. {αβγδ}, vel {αβγδ} Gods appearing; because God appeared unto them by the Nativity 
{αβγδ}. G●eg. Naz. Orat. 38. Basil. de humana Christi generat. ; or( to use the Apostles phrase) God was manifested in the flesh 
{αβγδ}. 1 Tim. 3. 16 .  
2. {αβγδ}, 
Naz. Orat. in S. Lumin. Chrysost. Hom. de Epiph. Do.  THE appearing, {αβγδ}; 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 baptism, upon one and the same day, called both those Feasts promiscuously, Epiphania 
In 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& utramque festivitatem una eademque simul dic solemni celebrarunt. Magdeb. Cent. 4 c. 6. Beroald chro. l. 4. c. 2. . The other is, That the modern Churches have through use and custom of speech, restrained this word, Epiphany, unto the Feast commonly called, Twelfth-day: which is celebrated in memory of the miraculous appearing of a star 
{αβγδ}, Mat. 2. 7. ; by the leading whereof, God did manifest his onely begotten son to the Gentiles 
See the Collect, Epistle and Gospel for the Feast of the Epiphany. .  
3. {αβγδ} 
Naz. Orat. 38. ; The Birth-day of THE Saviour.  
4. {αβγδ} 
Chrysost. Orat. de Philogon. ; The greatest Feast, and the Mother or chief of all Feasts.  
The latin or western Church called it, 1. Dies Nativitatis 
Amb. 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 
John 1. 5, 9.  then came into the world.  
3. Dies n●t●bis Domini 
Hieron. Tom. 9. 82. , v●l Nataliti● Domini, The Birth day of our Lord.  
The Church of England, as she is seated in the West, so she imitates the latin, styling this Feast Christs Birth day, The Nativity of Christ, or Christmas day 
book of Homil. Tom. 2. Hom. 12. See Proper Psalms and Lessons in the book of Common-Prayer. . The signification of which word, Christmas, because the name is by some much excepted against, we shall briefly unfold.  
The word mass without all question comes from the latin word Missa: but whether Missa be derived from the Hebrew tongue, or be a latin word corrupted, is no small controversy 
Bucan. loc. come. 48. Sect. 1. Ursin. explic. catechet. qu. 80. {αβγδ} .  
They that derive Missa from the Hebrew, conceive that it comes from {αβγδ} Missah, which signifies an oblation or offering 
Oblationem spontaneam manus tuae. Deut. 16. 10. ; and is framed by adding the letter {αβγδ} unto the end of {αβγδ}, a word signifying personal service or tribute. 
Reuchlin. de Rudiment. Hebr. lib. 2.   
They that account Missa to be a latin word corrupted, conceive that the Fathers used it in stead of Missio, which signifies a sending away: For in ancient times, when the liturgy or public service was ended 
Post {αβγδ} publicam. Ursin. Explicat. Gatechet. quaest. 75. sect. 1. , and the Communicants addressed themselves to be partakers of the Lords Supper, it was a custom( as it is unto this day) to sand away the younger sort, such as were not yet fully instructed and catechized 
Ambr. epist. l. 5. epist. 33. Fit Missa Catechumenis. Aug. de Temp. Serm. 237. . Hence it came to pass, 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 eucharistical sacrifice; being a solemn 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 
Rom. 12. ●. . 3. Because when the Lords Supper is celebrated, we offer up alms for the relief of the needy members of Christ; which is a kind of spiritual sacrifice 
Phil. 4. 18. Heb. 13. 16. Est enim Elcemosyna hostia quaedam, quam DEO offerimus, benefaciendo ●genis Christi membris. Pasor. Lex. pag. 297. .  
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 
Sacrificale opus est annunciare Evangelium. Orig▪ in Epist. ad Rom. li. 10. {αβγδ}. Rom. 15. 16. Ipsum mihi sacerdotium est praedicare& evangelizare: hanc off●ro oblationem. Chrysost. in Epist. ad Rom. Homil. ●9.  unto Christ? On this day we Offer up spiritual sacrifices 
1 Pet. 2. 5. : we offer sacrifices of praise 
Heb. 13. 15. ; we offer sacrifices of thanksgiving 
Psal. 107. 22.& 116. 17. Amos 4. 5. ; we offer sacrifices of joy 
Psal. 27. 6. ; we offer sacrifices of righteousness 
Deut. 33. 19. Psal. 4. 5.& 51. 19. ; and the Scriptures tell us, with such sacrifices God is well pleased 
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 esteem 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 
Gen. 3. 14, 15. .  
The Patriarch Abraham( saith our Saviour) rejoiced to see this day 
John 8. 56. .  
The Patriarch Jacob foretold this day, saying, The sceptre shall not depart from Judah, nor a Law-giver from between his feet, until SHILOH( that is, CHRIST) come 
Gen. 49. 10. See The Scriptures Harmony, pag. 44, 45. .  
The Prophet Isaiah marks out this day as a special 
Quoad dies, aquales omnes; quoad res, quae in iis p●raguntur una est praestantior alia. Hospin. de orig. Fest. Christian. c. 2.  and wonderful day; BEHOLD, a Virgin shall conceive and bear a son, and shall call his name Immanuel 
Isa. 7. 14. . Nay, so ravished is he with the consideration thereof, that he rejoices with the Church, as if the day of Christs birth were then come: The People( saith he) that walked in darkness, have seen 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 rejoice when they divi le the spoil. For unto us a Child Is born, unto us a son Is given 
Isa. 9. 2, 3, 6. .  
In the prophesy of Zechariah 
Zech. 3. 8, 10. , Thus saith the LORD of Hosts, BEHOLD, I will bring forth my Servant( Christ) the BRANCH 
Cujus nomen est Germen: hoc est quod alii prophetae praedixerunt, vocaruntque Germen ut Isa. 4. 2. Germen Domini;& jer. 33. 15. Germen David, vel Germen Justitiae. Quibus locis Chaldaeus Paraphr. vertit Messiam. Vatab. in dict. locum. . In that day shall ye call every man his neighbour under the vine, and under the figtree. For at the Birth of our Saviour the Prince of Peace, there was peace throughout the whole world 
Isa. 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. lo. 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. .  
This day the Apostle calls the fullness of time 
{αβγδ}. Gal. 4. 4. Unu●& idem Spiritus Dei, qui in Prophetis quidem praeconavit, qui& qualis esset adventus Domini, in s●nioribus autem interpretatus est been, quae been prophetata fuerant: ipse& in apostles annunciavit plenitudinem temporum adoptionis venisse,& proximasse regnum coelorum,& inhabitare intrae homines credentes in eum qui ex virgin natus est Immanuel. iron. advers. Haeres. l. 3. c. 25. ; 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 born 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 
Luk 2. 10, 11, 13, 14. .  
Having then the patriarches, Prophets, the people of GOD, and the very Angels themselves for an example of our rejoicing 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 public thanksgiving unto God.   

SECTION V. That this Feast was duly celebrated by the Christians in all ages.  
THough we cannot with some 
Perhibent, Apostolos, ut omnes illi dies quibus Servator noster ad salutem atque disciplinam nostram aliqua peregissei mysteria, sacri essent, atque 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 
Perth 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 
Apostoli& 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 
As Eusebius saith, Eccles. Hist. lib. 3. cap. 4.  amongst his fellow labourers in the Gospel, whose names are in the Books of life 
Philip. 4. 3. ) writes thus unto the Christian Church; Brethren, keep d●ligently Feast daies, and truly in the FIRST place the day of Christs Birth 
Dies Fest●s agitate fratres, ac primum quidem Dicm Natalis. Clement. Const. Apost. lib. 5. cap. 12. This Author is cited by Mr. lay, 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 year 100. unto 200.  
TELESPHORUS in his decretal Epistle saith 
Statutum 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. council. pag. 117.  It is ordained, that in the holy night of the Nativity of our Lord and Saviour, they do celebrate public Church services, and in them solemnly sing the Angels hymn, because also the same night he was declared unto the Shepherds by an Angel, as the truth itself doth witness 
Luke 2. 8. unto verse 20. .  
THEOPHILUS Bishop of caesarea in Palestine, saith, that We OUGHT to celebrate the Birth-day of our Lord, on what day soever the 25. of December shall happen 
Domini 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 problem, p. 597. .   

In the third age. From the year 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 visitor 
Adest Christi multum desiderata& diu expectata Nativitas, a ●est solemnitas inclyta;& in praesentia Salvatoris grates& lauds visitatori suo per orbem terrarum sancta reddit Ecclesia. Cypr. de nativit. Christi, Tom. 3. Approved by Zanchy in 4. precept. q. 2. Thes. 2. and Mr. Perkins dd. ll. p. 492. .   

In the fourth age. From the year 300. unto 400.  
At NICOMEDIA( a City of Bithinia) when the festival 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 madness and fury, sent men thither to enclose the Temple, and to set it on fire round about; and so consumed them all to ashes, even twenty thousand persons 
Apud Nicomediam quum natalis Christi festus adesset dies,& multitudo aetatis omnis, quae Christi nomine censetur, in Templo Natalem eum celebratura convenisset, Dioclesianus tyrannus quoddle 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. .  
NAZIANZEN in an Oration upon the day of Christs Nativity, saith, I am confident that the heavenly powers do also this present day celebrate the Feast together, and leap exceedingly for joy; if verily they be endowed with the love of GOD and men 
Virtutes coelestes quoque hodicrno die simul Festum celebrare, ac laetitia gestire confido; si quidem hominum Deique 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 
Ambr. Serm. 12. 13, 14, 15, 16, 17. .  
EPIPHANIUS recordeth this day among the solemn Feasts of the catholic Church 
Epiph. libro, cvi ti●ulus est, Compendiaria vera doctrina de side Cathol.& Apost. Eccles. .  
jerome saith, that the day kept in memory of our Lords Nativity, is the day on which the ancient report runs he was born 
Dies, qua traditur natus. Hieron. Tom. 9. pag. 82. G. .  
VALENTINIAN, Emperour of the West; THEODOSIUS the Great, and his son ARCADIUS, Emperours of the East by imperial decrees authorised the Feast of the Nativity 
Zaga Zabo, quoted by Willet in his Synops. 9. gen. controvers. q. 8. p. 406. .   

In the fift age. From the year 400. unto 500.  
CHRYSOSTOME hath one Homily or Sermon on the day of Christs Birth 
Vide Chrysost. opera, post exposit. cap. 1. Lucae. . MAXIMUS Bishop of Tours in France hath six 
Vide Homil. Hyem●les Maximi Episc. Turonens. . lo the Great hath ten 
lo. Mag. in solemnit. Nativ. Dom. . CHRYSOLOGUS one 
Chrysol. sect. 175. . FULGENTIUS one 
Fulgent. Hom. l. 1. . Hitherto are the daies of the Pure and apostolic Church 
Ecclesiae Apostolicae nomine intelligo, usque tempora Gelasii Episc. Rom. Zanch. in 4. precept. Thes. 2. de dieb festis. .  
Now that the Birth day of Christ was duly solemnized from the first 500 yeares downward 
Justin 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. , even to the times of Reformation, is as clear as the sun at noon day 
See the Magdeburg Centuriatours in every Century, c. 6. : And therefore we shall omit the proof thereof,( esteeming it no less ridiculous then unprofitable, to insist on that which no man denies) and come directly unto the Reformed Churches, whose judgement and practise in this particular, we shall faithfully deliver; that the mouths of all such may be stopped, who under a false and vain pretence of seeking an Uniformity in Discipline with other Reformed Churches 
Perth Assembly refuted, pag. 85, 86. , do defame and endeavour to suppress the most ancient and commendable observation● of this and all other Feast daies whatsoever.  
The Churches of HELVETIA, or Switzer-land. If( say they) the Churches do religiously celebrate the memory of the Lords Nativity according to Christian liberty, we do very well allow of it 
The latter confession of Helvetia, chap. 24. .  
The Churches of BOHEMIA. Many of the ancient Ceremonies( say they) and such as were brought in by custom, so near as may be, are retained among us even at this day: of this sort be certain daies appointed for feast-days and holidays; as the Lords day, the Nativity of Christ, &c. 
confess. of Bohemia, chap. 15.   
The Church of BREMEN keeps the festival day of Christs Birth 
See 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 laws 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 holidays, the Lords-day, the Nativity, &c. 
Conf. of Auspurg, Art. 4.   
The Churches of SAVOY, POLAND, HUNGARY, SCOTLAND, FRANCE and THE LOW-COUNTRIES, do 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, do solemnly observe the Feast of the Nativity of Christ, and on that day use proper hymns of thanksgiving, made by Martin Luther himself 
See the psalms, hymns, and spiritual songs of Dr. Martin Luther, commonly used in their Churches .  
The Church of GENEVA, does celebrate the day of the Nativity 
Perth Assembly refuted, pag. 85. .  
In FRANCE their most notable Preachers give the Communion on that day; as did also the ancient Primitive Churches throughout the world 
Ambros. 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 
See the life of Will: Cowp●r Bishop of Gallo●ay. p. 12. .  
ZUINGLIUS, rector of the Church of Zu●ich, accounts the Birth day of our Lord amongst those holidays, which he would have observed 
Zuingl. Tom. 1. Art. 25. .  
ZANCHY, professor of Divinity in the University of Heydelberg, and an eminent Father of the Protestant Church, expressly affi●meth, Though the Church of Christ be at liberty to choose unto herself 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 sanctify those which the Ancient, the Apostol●que, and the purer Church hath also accustomend to sanctify. Of which number he accounts the day of Christs birth to be one 
Quanquam Ecclesiae Christi liberum est, quos velit, dies sibi sanctificandos eligere; honestius tameu est, landabilius, atque utilius, cos sanctificare, quos etiam vetus atque Apostolica puriorque Ecclesia sanctificare solita est. Zanch. in 4. precept. de diebus Festis, quaest. 2. Thes. 2.& sequent. .  
POLANUS, professor 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 public; That is, For to maintain the consent of faith amongst themselves by the preaching of Gods Word, and the use of the Sacrament●, and with one accord to yield due worship unto God, in the sacrifice of thanksgiving, prayers and alms 
Tempora 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, professor 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 Nativity 
Ex 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 judgement and practise of the Christian Church in all Ages.    

SECT. VI. That our Saviour was born 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, 
Bucholz. Ind. Chronol. pag. 114. 1●5.  observing the falseness of the account 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 year contained 366. dayes, and was called. Annus Bissextilis, the Bissextile or Leapyear, because the sixth of the Calends of March was twice written 
Nam. 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 account for many yeares seemed to have no sensible error; 
Sol abs●indit circulum signorum in 365 diebus,& quarta unius diei praeterrem modicam, quae nullius est sensibilitatis. Sphaer. Johan. a Sacrobosco. c. 4.  yet in progress of time it was discovered to be not so exactly agreeable with the natural motion of the Sun. For the Julian year exceeding the true Solar year 10. minutes and 48. seconds, caused the Equinoxes and Solstices yearly 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 mathematicians, in the year of Christ 1582. did correct the calendar; making the year to consist of 365. dayes, 5. houres, 49. minutes, 12. seconds: 
Eustach. Phyl. parte 2. Tract. 1. de Mundo& Coelo. quaest. 6.  And that the vernal 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 council, 
An. 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 accounted for the 14. day 
Jussit Papa in mensae Octobri à 4. usque 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 pass, that the new account is always 10. dayes before the old.  
But as to the precise day of Christs Nativity, both accounts are ●erroneous: For if we sum up the excess of the Julian year( which is, as we said, 10. minutes and 48. seconds) from the time of Augustus Caesar, when our Saviour was born, until the year 1643. we shall find that the Winter Solstice is gone back from the 25. day of December, 
Tempore 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 born.  12. dayes 7. houres, 44. minutes, 24. seconds: And therefore the Gregorian account( being grounded on the Nicene council, when as it should have been reduced to the time of Christs Nativity) erreth almost 2. days; but the Julian account more then 12 dayes; and which is so much worse, is going every year farther and farther from the truth 
Nisi 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. . nevertheless we grant that the Julian account, though it remain un-reformed, may yet for some hundred of yeares be used without any gross and palpable disordering of the times.  
Having now laid open, wherein and why these accounts 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 accounts agree, 
Vide 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 born 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 modern.  
AMBROSE his expression is divine and elegant, 
Occupaverat totam diem noctium longitude, 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, queen gemino fulgoris splendore vestitur. Ambros. Ser. 13.  Length of nights had possessed the whole day, had not the coming of Christ shined gloriously in the very shortness of dayes: who, as by his Birth he dispelled the darkness of mens sins, so also in the day of his Nativity he cut off the darkness of night; and by one and the same rising brought light as well to men as days. Whence it is no marvel if the day increaseth, which is clothed with a double spendour of brightness.  
AUGUSTINE saith 
Joannes 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.  John was born as the Church by tradition teaches, on the 24. day of June, even when the dayes begin to shorten; 
According to the true account; 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 
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 
{αβγδ}. 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 fulfil nine months according to the course of human 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 born in the world 
Christ●● 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 year do first begin 
Natus 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 
Hieme natus est, nocte natus est Christus. Bern. in Nat. Dom. Serm. 3. .  
NICEPHORUS saith, 
Vigesimus& 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.  It was then the 25. day of Dec. when, O thou WORD OF GOD, the unspeakable mystery of thy goodness and love towards mankind, and the exceeding great mystery of thy marvelous 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 accounts and calendars, that the Egyptian and Greek Churches did celebrate the Birth-day of Christ as we do, on the 25. day of December 
Genebr. 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 〈…〉. them▪ Harm. Evangel. c. 8.  impious, and tradition needless) yet so far are they from being 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 
Luk. 3. 21. 23. , Had he onely said he was about thirty yeares, we might have conceived him to have been as well somewhat more as less: 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 entering into his ministry at the time of his baptism( which all men grant he did 
Beroald 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 proof that he wanted very little and no considerable time of being Thirty yeares old 
Numb. 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.   

After this baptism immediately the spirit driveth him into the wilderness 
Mark 1. 12. . And though beyond Jordan 
John 1. 28.  there were many Wildernesses at hand: yet let us admit for his journey 5 dayes.  
He was there in the wilderness 
Mat. 4. 1. 2. Mark 1. 13. Luke 4. 2.  40 dayes.  
When those dayes were ended the Devil taketh him up into the holy City, and setteth him on a pinnacle of the Temple: Afterwards, taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them in a moment of time 
Mat. 4. 5, 8. Luke 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 devil having left him, Christ returneth unto Bethabara beyond Jordan, where John was Baptizing 
John 1. 28. . For which let us admit, as we did for his progress 5 da.  
He was with John 
The first day is expressed, Joh. 1. ver. 26. The second, ver. 29. The third, ver. 35.  3 da.  
The day following, he began his journey towards Cana of Galilee 
Compare Joh. 1. 43. with chap. 2. 1. ; a town distant from Bethabara 66 English miles 
According 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.  
There was a marriage in the said Cana 
John 2. 1. , after his coming thither 3 da.  
And because we red of a marriage-feast that lasted seven dayes 
Judges 14. 10, 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 down to Capernaum 
John 2. 12. ; a Town distant from Cana of Galilee near 30 English miles. For which journey let us admit 3 da.  
He continued not there many dayes 
John 2. 12. : let us grant 6 da.  
Then the Jews passeover was at hand, and Jesus went up to Jerusalem 
John 2. 13. ; distant from Capernaum, 72 English miles. For which journey let us allow 8 da.  
He was at Jerusalem some certain dayes before the Feast of the Passeover 
Compare John 2. ver. 14. with ver. 23. : 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 do not very much fail) our Saviour at the first Passeover after his baptism was 30 yeares old, and about 3 monthes: At the second Passeover 
John 5. 1.  was 31 yeares old, and about 3 moneths: At the third Passeover 
John 6. 4.  was 32 years old and about 3 months: At the fourth Passeover 
John 13. 1.  was 33 yeares old, and about 3 moneths 
See the Scriptures Harmony, p. 46, 47. : on the eve whereof he was crucified, which the Jews call the Preparation day 
Mat. 27. 62. Mar. 15. 42. Joh. 19. 31. 42. ; and was the 25 day of March 
Octavo 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 account, is on the 13. day of our March here in England; because the Julian which we follow, doth err 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 account. . Now accounting 92 dayes backward from the 25 day of March, the Birth-day of our Saviour will fall near the 25 day of December according to the testimonies of the Fathers and Writers before alleged, and the tradition of the Churches of God.  
Howbeit of late there are risen up a sort of wild-braind zealots; who carried on with an earnest desire of introducing all manner of novelties( whereby the ancient and apostolical Church of England 
Usserius Archiep: Armach. de britain. Eccles. primordiis. c. 1.  might be rendered contemptible) have buzzed into the heads of some ignorant people, that Christ was born in the month of September, when the Sun entering into Libra makes the second equinoctial. An opinion not dreamed of, until Beroaldus published his Chronology 
Anno Dom. 1577. : and it is worth our pains to observe, how well the Master and scholars do 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 
{αβγδ}. Luk. 3. 23. , he understands he was almost 29 yeares old: As if when the Scriptures express about 5000 
{αβγδ}. John 6. 10. . their meaning was, almost 4000. But his prime scholar noting the absurdity of this exposition, grants Christ to be 30 years old at his baptism; yet by coining one Passeover, he outruns the truth, and makes him to have lived 34 yeares and an half 
Scalig. de emendat. temporum, l. 6 . Others affirm, that he was about 33 yeares old when he suffered 
Wolph. Chron. l. 1. H. Broughtons Consent of Scripture. : which expression does best please these doctors; for whether he were 32 and an half, or 33 and a quarter, or 33 and an half; 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 week, he shall cause the sacrifice and the oblation to cease 
Dan. 9. 27. . The Prophet speaketh here of the last week, which if you divide into two equal parts, you shall find the middle of it to be in the seventh month of the fourth year, because the week ends in the month MARCH, wherein our Lord suffered 
In dimidio hebdomadae cessare faciet sacrificium& oblationem. Loquitur hic Propheta de ultima hebdomeda, quam quia disinit in mensae Nisan, quo passus est Dominus, si dividas in duas partes aquales, medietatem suam in anni quarii mensae Tisri habere d●prehendes. Beroald. chron. l. 4. c. 2. . Therefore our Saviour was baptized, and consequently born in September.  
THE Answer. Christ may be said to cause the sacrifice and the oblation to cease, two manner of ways: either by way of consummation, or, by way of preparation. 1. By way of consummation; and this was not in the midst, but in the end of the last week by the sacrifice of himself 
Heb. 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. : implied in those words, Consummatum est, It is finished 
John 19. 30. ; and also by the vail of the Temple rent in twaire 
Mat. 27. 51. Mark 15. 38. John 4. 23. Velum Templi fissum est in du●s par e à summo usque 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. . 2. By way of Preparation; and this was either immediately, by himself, when he was bap●ized and entred into his ministry; being near the midst 
The Scriptures Harmony, pag. 48. , but not precisely in the midst of the last week. For by the fore-going particular examination of the daies, we have sufficiently shewed, that the time betwixt the baptism of Christ, and the next Passeover, cannot with any probability be extended beyond the space of 3 months. Or mediately by his fore-runner, herald, and messenger, John the Baptist, who preaching the baptism of repentance 
Mark 1. 2, 3, 4. , did so prepare the way of the Lord, that all sacrifices, oblations, legal rites and ceremonies, were afterwards without scruple forsaken and abandoned. Hence our Saviour saith, The Law and the Prophets were until John 
Matth. 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. : and thus in the midst of the last week, Christ preparatively by John caused the sacrifice and the oblation to cease; For John the Baptist began to preach in the month September, soon after the Feast of Trumpets 
Levit. 23. 24. Numb. 29. 1. Func. Comment. in Chronolog. lib. 2. .  
THE SECOND Objection. John was conceived presently after Zacharias had executed the Priests office before GOD in the order of his course 
Luke ●. 8. 23, 24. ; who was of the course of Abia 
Luke 1. 5. , the eighth course of the Priests 
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 four months; which four months( accounting from the beginning of Abib, now called March, the first month of the year 
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 
Luke 1. 36. ) must be in December.  
THE Answer. We grant the mayor; but the Minor is notoriously false: For First, The Priests course was weekly, and continued from Sabbath to Sabbath 
1 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. .  
Secondly, It supposeth that the Priests courses and the year began together; which is against common sense; for there being but 24 courses 
1 Chr. 24. 18. ● , it must needs be that at the end of the 24th. course, the first began, and so could have no relation to the month or time of the year.  
Thirdly, It supposeth that the month Abib, was wholly the same with our March, which is contrary to all Writers; who do at the most admit that Abib took part of March, and part of April 
See the Vulgar Notes on Exod. 12. 2. Godwins Moses and Aaron, l. 3. c. 1. ; And sometimes( saith Willet) it may be all without March; as, when the Hebrewes every third year put in a month to make the year agree with the course of the sun 
Willets six-fold come. on Exod. c. 12. q. 5. .  
Wherefore the said Argument being built upon so many falsities and uncertainties, can conclude nothing.  
And, herein out Opposite Beroaldus speaks very ingenuously, both himself and his faction; We( saith he) do neither understand when the course of Zacharias was, nor how long it lasted. 
Zacharias ad Abiae familiam pertinebat, cvi sort octavo loco ministerium obeundum erat in Sacrario: said 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 year 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 
Eos qui curiosius annum nati Domini& diem requisierunt, partim retulisse ad vigesimum quintum diem mensis {αβγδ} Aegyptiorum, partim r●tulisse ad vigesimum quintum diem {αβγδ}, s●ribit. Clem. alexander. storm. lib. 1. . Therefore in his time 
About the year of the Lord, 195.  the day of Christs Birth was not certainly known 
Beroald. 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 known; because there is no point which is not through ignorance, wilfulness, 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 legal year, we would have concluded with them, that Christ was born either in May, by reckoning from August exclusively; or in April, by accounting from August inclusively: but there can be nothing more certain then that they are mistaken. For the angel Gabriel does directly say, this is the sixth month( not from the beginning of the year, but) with her, who was called barren 
Luke 1. 36. ; that is, from the conception of John the Baptist. Nor does Clemens Alexandrinus afford these scar●●ers any more credit then the bare mentioning of their groundless fancies; which truly is more then they deserved.  
THE FOURTH Objection. Bede affirms, that the Iudictions began on the 24. day of September 
Incipiunt Indict●ones ab VIII. Calendas Octobris, ibidemque terminantur. Beda libro de ratione Temporum, c. 46. ; and that our Lord was born( Indictione quarta ineunte) when the fourth Indiction began: Therefore Christ was born on the 24. day of September 
Beroald. Chron. lib. 3. c. 8. .  
THE Answer. Bede does not say, that our Lord was born when the fourth Indiction began, but in the fourth Indiction, according to Dionysius 
Quarta indictione secundum Dionysium natus est Dominus. Beda lib. dd. c. 47. ; which words are too general for us to conclude thence the year of Christs Birth, much less the month, least of all the day. And yet considering that an Indiction is the space of 15. yeares 
Indictio est spacium quindecim ann●rum. Bulchoz. Chronol. pag. 131. , he might very well have said so; though Christ were not born till the end of 3. months after the first day of the Indiction: As we say frequently, that such a thing was or happened in the beginning of our Kings reign, though it were 3. 6. or 10. months after the first day of His reign.  
THE FIFTH Objection. Taxes and Collections of Tribute began on the 24. day of September; as appears by the Indictions, which were instituted to bear account of the payment of tribute 
Hoptons Concordancy of yeares, c. 32. : Therefore Augustus Casars Decree at our Saviours Birth, that all the world should be taxed, went out 
Luk. 2. 1.  on the 24. of Sept. and so Christ was born on that day 
Beroald. 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 
Aera 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 body sequi●tur. Alsted. 2. Chronol. Epocharum. sect. 6. ) began on the 24. day of September; therefore that extraordinary and most remarkable tax 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 selfsame 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 
Luk. 2. 4, 5. , and expecting every hour to be delivered, must forthwith post 95. English miles unto Bethlehem, all in one day. But who knows not that error begets error?  
THE SIXTH Objection. A Jew 
No marvel if these Septembrians oppose the tradition of Christs Church, when the Jews belief is the rule of their doctrine.  would not soon believe that a wise Emperour as Augustus was, would command poor men to come in Winter to their own towns. Neither was it the fit time for the Shepherds to be in the field. And as baptism was according to his Birth-month, it was not wholesome for men to go up to the head in water in mid-winter. Therefore Christ was not born in December 
Beroald. 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 
Quasi terra Palestin●rum, the land of the Philistines. Vide Vatabl. translat. Bibl. ) is found to extend itself 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 
According to the observation of Mr. John More, and Mr. John Speed. : so that it is included fully and wholly within the third Climate 
Eustach. in Append. Tract. 1. part. 2. de phies. : the same Climate in which Fez and Mor●cco 
Note, that Africa took its name from {αβγδ}& {αβγδ}, that is, without could.  are situate; where the winter-season( as every Geographer and master will tell us) is hotter then our May here in England: and yet Palestine in heat exceed● Fez and Morocco, because it lieth above 40. degrees nearer the East then they do 
Carpenters Geography. lib. 2. c. 3. theorem. ● 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 
Levit. 23. 5, 6, 10. compared with Deut. 16. 1, 9, 10. , which was the 16. day of the Jews month Abib, alias Nisun 
Secunda ●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. volume. 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 
After the Ge 〈…〉 and vulgar acco●prs. ,( which 27. according to the true account, falls on the 15. of our March) It must necessary follow, that the temperature of the month December in the land of Canaan, is answerable to our May, if not June: Though therefore a disobedient and gain-saying 
Rom. 10. 21.  Jew 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 shepherds 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 account, which account is yet generally embraced by the Protestants, and not to be despised 
Ea est a●ni forma Julians, cvi omnes assuevimus: haec sola est certissimum temporis v●hiculum, 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. . nevertheless it is not the day, but the benefit we remember, which no good Christian will deny should be done 
See the life and death of William Cooper, Bishop of gallovvay. pag. 8. .  
THE EIGHT, and last O●jection. Christ was born in the night 
Luke 2. 8. : Therefore he was not born on the 25. day of December.  
THE Answer. The day is of two sorts; natural or Civill; The natural 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 sun is by the first orb carried round about the world: It contains as well the night as the true day; and is therefore termed by the Greeks 
Quanquam 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.  {αβγδ}, and may in latin 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 
{αβγδ}. 2 Cor. 11. 25. . And of the latter we ought here to be understood when we speak of the 25. day of December; For our Saviour was born present●y after 12. a clock in the night 
Gen. 1. 5. , at which 
( x) Luke 2. 8.  time the Civill day began according to the custom of the Romans 
Morc Romano dies a media nocte incipit,& sequentis noctis media parte finitur: Itaque quicquid in his viginti quatuor horis( id est quabus,& luke media) actum est, perinde est quasi quavis bora lucis actum esset. Paulus I Ctus Digest. jur. Civil. l. 2. Tit. 12. .  
The vanity and weakness 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 
Opus diei in die suo. .  
This work, whether at home or in public consists of three parts or duties. The first is, a reverend explanation;  
1. OF THE PERSON INCARNATED: which was Christ the Lord 
Luke 2. 11. . The Word, the eternal son of God, the second person of the most glorious Trinity, was made flesh 
{αβγδ}. John 1. 14. ; not by the conversion of the Godhead into flesh 
Vide Symbolum Athanasii. , but by assuming unto the Godhead the nature( not the person 
Wolleb. Christ. Theolog. lib. 1. c. 16. ) of man, and all the natural infirmities thereof, sin excepted 
Heb. 2. 17.& 4. 15. {αβγδ}. Damascen. Orthodoxa fide●. lib. 3. c. 20. : which nature the Father formed in the son by the Holy Ghost, of the substance of the blessed Virgin Mary, who was of the Tribe of Judah, of the royal Family of David 
Luk. 1. 32. . Wherefore Christ was perfect God, and so equal to the Father 
Joh. 10. 30. Phil. 2. 6. ; perfect man, and so inferior to the Father 
Joh 14. 28. .  
2. HOW CHRIST WAS BORN OF THE VIRGIN MARY: and that was by opening of the womb 
Luk. 2. 7. 23.  after the ordinary way; not utero Clauso, the womb being, shut, as the Papists imagine 
Catechism. Rom. parte. 1. cap. 4. Respons. ad quaest. 4. .  
3. WHERE HE WAS BORN: to wit, In the land of Judah, in Bethel●hem 
Mat. 2. 6.  which signifies, the house of bread 
Pas. Lexicon. ; teaching us, that Christ was the true bread of life which came down from heaven 
Joh. 6. 33. 35.  In a stable; and was laid in a manger; because there was no room for them in the inn; 
Luke 2. 7.  teaching us by his example to bear corporal poverty with patience.  
4. WHEN HE WAS born: and that was 1. when a Decree went out from Augustus Caesar that all the world should be taxed. 2. When Cyrenius was governor of Syria 
Luke 2. 1. 2. . The Evangelist says not of Judea, because Judea was at that time joined unto the province of Syria 
Jes●phus calleth him Quirinius; and in placing this tax 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 sceptre was then departed not onely from the tribe of Judah 
Gen. 49. 10.  but even from the Jews. 3. In the night 
Luke 2. 8. ; signifying that the day spring from an high visited us, to give light to them that sate in darkness and in the shadow of death 
Luke 1. 78, 79. .  
5. OF GODS GRACIOUS AND MIRACULOUS DISCOVERY OF HIS BIRTH. 1. To the poor shepherds, near Bethlehem, by an Angel 
Luke 2. 8, 9, 10, 11. . 2. To the rich Wisemen in the East by a Star 
Mat. 2. 1, 2, 11. : teaching us, that poor and rich, simplo and wise, Jew and gentle, near and far 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 GOD 
Luke 2: 13, 14.   
The second part is a pious meditation on the END and NECESSITY of Christ Birth; and that was threefold. 1. That Gods promises 
Gen. 3. 15.& 12. 3.& 18. 18.& 22. 8. , and the predictions of his servants the Prophets 
Psal. 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. , might be accomplished. 2. That God might thereby manifest his love towards mankind 
John 3. 16, 17. 1 John 4. 9, 10. . 3. That redemption might be to them that were under the Law 
Gal. 4. 4, 5. : otherwise eternal death had passed upon all men, for that all have sinned 
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 
John 4. 42. : outwardly expressing our thankfulness. 1. In psalms and Hy●nes, and spiritual songs 
1 Chron. 16. 7. Ephes. 5. 19. . 2. In a larger and more liberal use of Gods Creatures then at ordinary times 
Gen. 21. 8. 1 Chron. 12. 39, 40.& 16. 3. . 3. In our charity unto the needy members of Christs 
Luke 14. 13. .  
Whosoever therefore regardeth this day aright, must regard it unto the Lord, giving God thanks 
Rom. 14. 6. : and not spend it in rioting and drunkenness, nor in chambering and wantonness 
Rom. 13. 13. The daies which are chosen out to serve as public memorials of Gods mercies, ought to be clothed with those outward robes of bolinesse, whereby their difference from other daies may be made sensible. Hook. Eccles. Policy. lib. 5. sect. 70.  as too too many have done, to the high dishonour of Almighty God, the reproach of our Church; and the fearful hazard of their own souls.   

SECT. VIII. A pathetical exhortation unto the true sons of the Church of England.  
ARe these things so? May Christian Magistrates constitute feast-days, and require obedience unto such Constitutions 
Sect. 2. ? Has the Church of England ordained that the Birth-day of Christ should be yearly kept festival 
See the Act for Uniformity: Proper Lessons, and the Collects for that day. ? Is this Ordination grounded upon the Scriptures 
Sect. 4. ? Is it confirmed by the practise of the Christian Church from the time of the Apostles unto this day 
Sect. 5. ? Is the 25. day of December the Birth-day of our Saviour 
Sect. 6. ? Does the work of the day tend to the glory of GOD, the honour of Christ, and comfort of his Church 
Sect. 7. ? What wretched Herodians are they then, who revile and envy the solemnization of Christs Birth, calling it judaism 
Nequc damnari potest Ecclesia quasi Judaizarit quia diem Dominicum jara ind ab Apostolorum temporibus sanctificavit,& certos alios dies festos paulo post Apostolorwn tempora sibi delegerit ad sanctificandum. Zanch. in 4. precept. de Diebus Festis, q. 1. , and most blasphemously persuading the people, 
These 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.  That a Feast celebrated unto the honour of CHRIST, is no better then that Feast which the Israelites made unto the melted calf 
Exod. 32. 4, 5, 6. ?  
But let us, Brethren, who have not so learned Christ 
Ephes. 4. 20. , be subject to Principalities and Powers: let us obey Magistrates, and be ready to every good work 
Titus 3. 1. : let us beware of those who are presumptuous▪ self-will●d▪ not afraid to speak evil 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 darkness is reserved for ever. 
2 Pet. 2. 10. 13. 17, 19. judas 8. 12, 13.  Let us stand fast, and h●ld the traditions which we have been taught 
2 Thes. 2. 15. : let us make them known to our children, that the generations to come may know them, even the children which shall be born; who shall aris● and declare them to their children, that they may not forget the works of GOD 
Psal. 78. 5, 6. 7. ; And principally, may keep the memorial of CHRISTS Nativity 
See Willets Synopsis. 9. general controversy. quaest. 8. pag. 505. ; continuing the celebration of this Feast, unto the second coming of SHILOH.   
Hallelu-jah.   

AN ANSWER To sixteen QUAERES, Touching the Rise and Observation of CHRISTMAS, Propounded by Mr JOSEPH HEMING of Uttoxeter.  
THough, if we consider the time since the foregoing Treatise was published, it being five years complete last April 1649, we might rather insist upon an Answer from our Opponents, then take notice of their Quaeres, which to multiply into scores or hundreds, is nothing difficult, even to the meanest Sophister: Yet least our Christian Solemnity should suffer by our silence, and for the satisfaction of this Quaerist and all others whom the Spirit of contradiction and by-ends have not made uncapable of the truth, we shall briefly and clearly return our Resolution to each particular; With reference, as occasion shall be and that often is, to what hath been above delivered; it being altogether improper and needless to make repetition.  

QUAERE I. Whether such Religious customs as are binding to all the Churches of Jesus Christ, ought not to have sure footing upon the Word of GOD, or Apostolical practise?  
ANSWER.  
WE must here distinguish of Religious customs: Some are Religious Absolutely, some Respectively. customs absolutely religious, have sure footing upon the Word of GOD, either in express terms or by evident consequence; as, The peoples assembling to GOD'S Service, the Celebration of the Sacraments, and the like: These are absolutely and ever binding to all the Churches of Jesus Christ. customs respectively religious, are such as in respect of their Matter, Manner, End are Religious, but have their Institution from the practise and Authority of GOD'S Church; Of which number is this Observation of the Nativity; The Matter whereof is our Saviours Birth; The Manner is with preaching, prayers, thanksgiving, alms, and a liberal yet sober use of GOD'S Creatures; The End is the Honour of Christ and our own Edification: These customs though in themselves things indifferent, yet in respect of the Churches Authority become binding; and the wilful contempt of them is a contempt of Authority, a scandal and offence to the Church, which by the joint consent of all Protestant-Divines is a fin against the Moral Law. 
See our second Section. Also harmony. Confess. fidei. Sect. 16. Acts and Mon. Vol. 1. page. 5. Col. 8. Mr Edwards Treatise against Toleration. p.  Your Quaere then contains a double error:  
First, it implies a misunderstanding of the Nature of our Festival; for we esteem it not( as you propound) amongst customs absolutely religious.  
Secondly, by the Disjunctive Or you insinuate, that such customs as have sure footing upon Apostolical practise, are absolutely religious and binding to all Christian Churches; Which is false; For it is the Apostolical Precept, not Apostolical practise, that makes a custom absolutely religious and universally binding. The practise of our Saviour himself, and of his Apostles with him, and of the Church to boot, 
As Mr Scudder would have in his Christians daily walk c. 6. p. 158.  did not change the Nature of things indifferent; but as they used them freely, so they left them free: We red, that the holy Communion was celebrated at the time of Supper, by our Saviour and his Disciples, 
mat. 26 20. 26.  by the Disciples and the Church at Tr●as, 
Acts 20 6. 7.  by the Church at Co 〈…〉 th: 
1. Cor. 11. 21.  and yet who will say; that the Celebration of the Communion at that time is a custom absolutely religious, hath Authority of Divine Precept, and bindeth all the Churches of Christ?   

QUAERE II. Whether you can substantially prove that Christ was born on the 25 of December? and what your proofs are?  
ANSWER.  
If the full consent of clear and undoubted Records, if the Testimony of the ancient Greek& Latin Churches, if the general Acknowledgement of those that profess Christianity, be substantial proofs;( which no man of common sense will deny) then have we substantially proved that Christ was born on the 25 of December. 
See our sixth Section.  And truly, upon the like reasons as our Opponents make scruple at this, may they question what ever is chronicled: Admit, we should affirm, that William the conqueror was crwoned at Westminster on the 25 of December, and for the Authority thereof quote Roger de Hoveden, Matthew Paris, and others; Might not one ask, as they do of Christs Birth-day, how could this be? King Herold was high and puissant in October before; and a soldier cannot soon believe that a wise Prince as Duke William was, would in winter with his southern people, wage war in a northern country. Neither was it the fit time for Armies to be in the field; And it is not probable, that this Kingdom was conquered in the space of two winter-moneths. 
Compare this with Beroaldus Chron. l. 3. cap. 8. & Broughtons Advertisement of Corruptions, p. 43. 44.  But, what sense is in such kind of arguing, we leave to the Judgement of any rational man; and for perfect solution of this Quaere refer you to our sixth Section.   

QUAERE III. and IV. Whether the Celebration of that day can be clearly warranted by you from Scripture? and what your Scriptures are? Or, Whether you can clear it by sound consequence from the New Testament, though not set down there in totidem verbis?  
ANSWER.  
Both these Quaeres arise from a mistaken Principle; For the Observation of this Feast( as we said before) is not a custom absolutely religious, whose warrant indeed is from Scripture, either expressly, or by sound Consequence. Howbeit we must note; Though this Anniversary Festival hath no particular and Special Scripture-warrant, whereby this very day is set apart to this very end; yet it may have and hath a General Scripture-warrant, under which it is authorized: For the Observation of such Anniversary Feasts is just and warranted from the Equity and sense of the Ceremonial Law, which the Apostle( 1 Cor. 9. 10.) sheweth to be still in force; and therefore the Legal Anniversary Feasts do in Equity require and even now teach, that there ought to be Gospel-Anniversary Feasts, assigned for extraordinary Thanksgivings and rehearsals of GOD'S extraordinary benefits to his people. 
Ames. Medul. Theol. l. 2. c 15. n. 16.  As then from the grounds and reasons of GOD'S commanding the weekly Feast of the Sabbath,( though the Sabbath be now abolished, 
Gal. 4. 4. 5. 9. 10. Coloss. 2. 14, 15, 16, 17.  our Church hath good Authority and warrant to ordain one day in seven to be kept holy; and guided by the example of the Primitive Churches, and constant practise of Christians in all ages, observeth and to that purpose ordaineth the first day of the week, under the title of the Lords Day: So, from the grounds and reasons of GOD'S commanding the Legal Anniversary Feasts,( though those Feasts be now abolished,) our Church hath good Authority and warrant to ordain solemn dayes of thanksgiving for GOD'S extraordinary benefits; and guided by the example of the Primitive Churches and constant practise of Christians in all ages, observeth and to that purpose ordaineth( amongst other Feasts) the 25 day of December, under the title of the day of Christs Nativity.   

QUAERE V. Whether you can clear the Celebration of that day by Universal tradition?  
ANSWER.  
This Word Universal must here be taken in a safe sense: For, as of Doctrine, so say Divines of Tradition; to make it Universal, it is not requisite, that all Christians should profess it throughout every age; for then, no Doctrine can be styled catholic or Universal, because there is no Doctrine which hath not at some time or other, through weakness of Judgement, pride of wit, or self-ends, been drawn into question, if not opposed; 
Procopius lib. 3. Goth.  there must be Heresies, 
1 Cor. 11 19.  and false Prophets ever were and will be. 
1 John 4. 1.  But that Tradition is truly termed Universal, unto which the Fathers, Martyrs and godly men of the Christian Church have in all ages to this present time born witness, 
Vincen. Ler. contra haeres. cap. 3.  both by exhortations and examples: And such is the Tradition of Solemnizing our Saviours Birth-day; as we have abundantly proved in our fifth Section, whereto we refer.   

QUAERE VI. Whether( in case it can be evidenced by none of these, viz. plain Text, solid Inference, universal Tradition) it be not a mere human invention, and so Will-worship? And how you will one day acquit yourselves before GOD, for placing and crying up mens Inventions, instead of the Institutions of Jesus Christ? And whether it were not faithful dealing with poor simplo people to tell them that you have neither of these to warrant it?  
ANSWER.  
False it is and slanderous, that we cry up the Celebration of this day as an Institution of Jesus Christ: And yet, we do and must deny it to be a mere human invention and Will-worship; because the Observing thereof is not onely approved by Universal Tradition, but( as we shewed before) hath Sacred Authority and Scripture-warrant in the General, though not in Special; 
See our Answer to the third and fourth Quaere.  Of which kind are, Set-Fasts, weekly or monthly Lectures, daily Prayer with our Families, the singing of Davids psalms in metre by a whole Congregation, and divers other Christian practices: 
Ursin. Explicat. Catechet. quast. 91. Sectio 1.& quaest. 96.  Whereas that worship which the Apostle calleth Will-worship and condemneth, is wholly destitute of Scripture-warrant as well General as Special, and hath no other ground and original but the vain opinion, will and fancy of men; as, The worshipping of Angels, and placing an absolute holinesse and necessity in things indifferent. 
Colos. 2. 18, 21, 22.  We desire therefore our Quaerist and his followers to consider well and lay to heart, how they will one day acquit themselves before GOD, for slandering their Brethren, for calling good evil, 
Isa. 5. 20  and crying down that for a mere human Invention and Will-worship, which hath Scripture-Authority and the consent of the Christian Church in all ages. And were it not faithful dealing in these men and their apparent duty, to tell poor simplo people that they have unawares slipped into error and misled them, and will hereafter( like Saint Paul) labour the more abundantly 
1 Cor. 15. 10.  in asserting and divulging the Truth.   

QUAERE VII. Since dayes and times commanded by GOD himself to be observed under the Law, were and are unlawful under the Gospel; Whether dayes and times commanded by men, and not by GOD, under the Gospel, are not less lawful?  
ANSWER.  
This scruple is easily removed, if we consider the different natures of those dayes under the Law and these under the Gospel: They were absolutely necessary, these in themselves are things indifferent; They were parts of GOD'S public Worship, these are attendants and subservient to GOD'S Worship; 
Ursin. Explicat. Catechet. quaest. 92. Sect. 2.& quaest. 103. de Ceremon. Sect. 2.  They were instituted by GOD himself, these are established by Christian Magistrates, GOD'S Minister▪ s; 
Rom. 13. 4. 6.  They as a grievous and unsupportable Yoke 
Matth. 23. 4. Acts 25. 10.  were abolished at Christs death, 
Mark. 15. 38. John 19. 30. Heb. 9. 10.  these as things tending to Decency and Order in the Church are retained by Christs warrant. 
1 Cor. 14. 40.  Now, what ground or Reason there is, to infer the unlawfulness of the latter, from the unlawfulness of the former; To conclude Gospel-dayes of thanksgiving, allowed by Christ and set apart by Christian Magistrates, to be unlawful; because Legal Feasts, abolished by Christ and which to thanked is to make Christ of no effect, 
Gal. 5. 1. 2, 3, 4.  are unlawful; Let men of sobriety determine. And here necessary it is to take notice; though after the Ascension of Christ we find the Apostles at some of the Jewish Feasts, as The Sabbath and Pentecost; 
Acts 2. 1.& 13, 14. 42.& 17. 2.& 18. 4. 21& 20. 16.  Yet did not they observe them as Legal Ordinances, but as things indifferent: All dayes were to the Apostles alike; 
Rom. 14 3. 5. 6. 17. Col. 2. 16.  They made no valuation or difference of first or last, but every day of the week they came together, every day they prayed, preached, administered the Sacrament of the Lords Supper. 
Acts 2. 46.& 5. 46.  Indeed Saint Paul in a time of famine, 
Cornel. Tacit. lib. 12.  did exhort the Corinthians( according as he had given Order to the Churches of Galatia) that upon the first day of the week, every one should put aside by himself, and lay up as GOD had prospered him, for the relief of their distressed brethren at Jerusalem: 
1 Cor. 16. 1, 2, 3.  But this exhortation gives no pre-eminence to the first day of the week, nor implies a command, that all Christians should weekly meet on that day to GOD'S public Service: The Text speaks onely of giving alms, every one apart by himself; not a syllable of meeting, or an universal command, or of GOD'S public Services, Prayers, Preaching and Sacraments. For by the very words and scope of the Apostle, it is evident; that his Order and Exhortation was particular and temporary, to particular Churches, upon a particular and temporary occasion, 
As was that in the 20th verse of the same chap. Greet ye one another with an holy kiss. See Mayers▪ Commentary upon, Roman. 16. 16.  and therefore such regard of the day did onely concern those particular Churches, and that for a time. Who will say, when the famine was over, that the Galatians and Corinthians were still bound to sand alms to their brethren at Jerusalem? And might not the Church at Antioch on the second day of the week, the Saints at Philippi on the third, and the Brethren in Cilicia on the fourth, give alms to relieve the wants of their Brethren at Jerusalem, notwithstanding this Order and exhortation of Saint Paul to the Churches of Galatia and Corinth? May not we on other daies, as well as the first day of the week; yea, on other daies and not on the first; yea, but once a fortnight or month( as occasion shall be) contribute to the relief of our distressed Brethren? Assuredly wee may. 
Modicam unusquisque stipem menstrua die, vel quando velit,& li modo posset, apponit. Nam nemo compellitur, said sponte confert. Haec quasi deposita pietatis sunt. Nam ind non aliis quam egenis alendis dispensatur. Tertul. advers. Gentes. cap. 39.    

QUAERE VIII. Whether the true and genuine Interpretation of Christmas be Christ-man? And whether to persuade people 'tis so, be not to abuse and delude them? And whether we may not as well interpret Candlemas Candle-man, Michaelmas Michaelman, as Christmas Christman?  
ANSWER.  
That mass and man are words of the same root and meaning, is( we grant) an absurd, vain and groundless conceit; nor do we suppose the allegation of so persuading people, to be any other then a slanderous figment of our Quaerist. For( as we have shewed above) 
See our third Section.  our English-Saxon 
Most words of one syllable in English are Saxon originally.  word mass, is borrowed from the latin word Missa, and signifies public service, The Lords Supper, An Offering; whereby there appears an excellent and remarkable significancy in this Title CHRISTMAS DAY, implying THE day of Christ's public service, THE day of celebrating Christ's holy Communion, THE day of offering up ourselves, and thankfulness unto Christ; for that Christ, the son of GOD, the brightness of his Fathers glory, and express image of his Person, 
Heb. 1. 2. 3.  in whom dwelleth all the fullness of the God-head bodily, 
Col. 2. 9  did vouchsafe for our sakes, so low a condescension as to take upon him the form of a servant, 
Philip. 2. 7.  and this day to be born of a pure Virgin. And as for the use of this word mass, we have( by the Confession even of those that wave it) the example of Christians in the very time of the Apostles, 
Vide Observat. in Harm. Confess. Sect. 14. Ad August. Act. 1.  the ancient custom and approbation of GOD'S Church, 
Ursin. Expl. Catachet. quaest. 80.  the Authorities of Tertullian, 
Lib. 4. adversus Marcionem.  Cyprian, 
Lib. 3. Epist. 14.  Ambrose, 
Lib. 5. Epist. 33.  Augustin, 
De Tempor. Sermon. 237.  and other eminent Fathers who flourished long before the dayes of Popery: 
Perkins. vol. 2. Demonstrat. of the Problem. Juel. Apolog. pag. 42.  Yea, in a Sermon on Easter-day translated out of Latin into the Saxon tongue Anno 996, and in divers Saxon Epistles, 
Acts and Mon. vol. 2. fol. 448. 30. and fol. 451. 60. and fol. 452. 20. 60.  before ever the Popish Doctrine of Transubstantiation was heard of in this iceland, we find the word mass, sometimes expressing public Service, sometimes The Lords Supper; and holidays were by the Saxons called Masse-dayes, because on those dayes GOD'S public Service and usually the holy Communion was celebrated. 
Testimon. Antiqu. p. 79.  Wherefore this word mass is neither Popish nor invented by Papists; And is used not onely in the Church of England, but hath the testimony of those glorious and renowned Churches of Germany, whose zeal in Protesting for the Faith first acquired to themselves the name of Protestants; 
Sleidan. Comment. lib. 6. fol. 101. 102. 109.  Our Churches( say they) are falsely accused that they abolish the mass; For the mass( meaning the Lords Supper) is retained with us, and celebrated with highest reverence. 
Vide Harm. Conf. Sect. 14. August. Confess. Artic. 1.  And if words must be therefore cast out and abominated, because they are profaned by Papists; then must these words Scripture, Church, baptism, Lords Supper, Prayer, Preaching, Sacrament, alms, Penitence, and many more be cast out, which are by them no less abused unto superstition, profaneness, idolatry, then the mass.   

QUAERE IX. Whether the Saints are bound to rejoice in the Birth of Christ on that day men superstitiously call Christmas, more then at other times? And whether the Lords day be not THE day appointed for them to rejoice on?  
ANSWER.  
It is false, that men superstitiously call this day Christmas; for though they cannot without solid conviction of the unlawfulness, reject the use thereof, yet do they not place any Religion in, or esteem of that Title more then of Christs Birth-day the Nativity of Christ, the day of the Nativity, or the like; which they ever did and do use as names indifferent. But for our special joy in that day; if it be the duty of Christians to hear the Church,( 
Matth. 18. 17. ) if in things just the Magistrates commands be obligations, and men must needs be subject thereunto, not onely for wrath, but also for conscience sake 
Rom. 13. 5.  which no Saints or Children of GOD will deny; Then are Saints bound to express their rejoicing in the Birth of Christ, more especially on this day set a part for this end, then at other times: do not we on every fifth of November,[ as the Jews did on the daies of Purim] 
Esther 9. 18. 19. 28.  more especially then at other times, declare our joy in GODS temporal deliverance of our State? And if a corporal and temporary mercy unto a Nation may be yearly recorded with public joy and thanksgivings unto GOD; much more may wee with rejoicings, prayer and praises record GOD'S spiritual, everlasting and unspeakable mercy in Christ's Birth, the good tidings of great joy unto all People. 
Luke 2. 10.   
Indeed, the Lords day is appointed for us to rejoice on; yet is it not THE day, so as to extinguish or lessen our duty on other daies appointed also to GODS Service. For by whom and when was the Lords day appointed? Throughout the Old Testament we have no intimation of it. Cyprians saying, that Circumcision was a type or figure of Christs Resurrection, and our solemnity on the eight day, 
Lib. 3. Ep. 10. ad Fidum. Circumcision was on the eighth day, because the child was unclean till the eighth day. Levit. 12. 2. 3.& 15. 19. 24.  is rather his conceit then judgement; for in that Sacrament neither sign nor actions, bear the least analogy or similitude with Christs Rising from the dead. And to speak truly, how can the day of Christs Resurrection be termed the eight day? In reference to the week it was the first day, 
Mark. 16. 9.  in reference to his death and burial the third day, 
mat. 12. 40 John 2. 19.  in reference to the month the seven and twentieth day; 
August. de Trin. l. 4. c. 5. Chrysost. exposit. in cap. 1. Lucae.  and it can no otherwise be termed the eight, then because it next follows the seventh; just as one is thirteen a clock, because it is the next hour after twelve. Besides, should we admit this typical fancy, then must the day of Christs Resurrection be no solemn or holiday, but a common ordinary day, as was the day of Circumcision; else the type and thing typified will not correspond.  
As for the day of the fourth Commandment; that things may be clearly understood, we must note that the moral Law and the Law of Nature are one and the same; 
Polan. Syntag. Theol. l. 6. cap. 10. fol. 2267. Bucan. Loc. come. 19. Sect. 11. Junius Thes. Theol. loc. 23. sir W. Ral. Hist. l. 2. c. 4. Sect. 9.  and it is called the moral Law, that is to say the Law of manners, because it is an everlasting rule for the manners and duties of men, both towards GOD and towards their Neighbour.  
Next, we must know, that a sabbath, is a set time appointed by just Authority to GOD'S public service:( 
Ursin. Expl. Cat. quaest. 103 ) The Sabbath is a sabbath under the Law by GOD'S command to be weekly observed on the seventh day: The Lords day is a Sabbath under the Gospel by the Churches Authority 
See our proofs at the end of our answer to this Quaere.  to be weekly observed on the first day; so that the Sabbath and the Lords day differ specifically, that is, are of distinct natures and kinds. Hence it is, that the fourth Commandment is partly moral, partly ceremonial. 
Pol. Synt. Th. lib. 6. c 10 Ursin. Expl. Catech. quaest. 103.  M●rall and natural, in that it commandeth a sabbath or set time to be appointed for GOD'S public service: unto which by the secret instinct of nature all people and Nations, though never so heathenish, barbarous and ignorant of the true GOD, did and do by their customs and practise here witness. 
Rom. 2. 14. 15. Aristot. l. 7. Polit. c. 9.& ●. 1. Topic. c. 11. Fenest. cap. de Sacerdotiis. Rosin. Antiqu. Rom. l. 3& 4. Grimstons Estates, fol. 254. 255. 758. 759. 771. 778.  ceremonial, in that it commandeth The Sabbath or seventh and last day of the week, on which GOD restend from his work of Creation, to be kept holy: 
Compare Luke 23. 56. with Exod. 20 11.  And that this was Ceremonial appeareth. First, Because the Lord himself numbering the ceremonial Feasts, placeth the Sabbath in the very front and head of them. 
Levit. 23.  Secondly, Because the Sabbath was a particular remembrance to the Israelites of their deliverance from Egyptian bondage. 
Deut. 5. 15.  Thirdly, Because the Sabbath was to distinguish and divide the Jews from the Gentiles; 
Exod. 31. 17.  which middle wall of partition Christ, our peace, hath broken down. 
Ephes. 2. 14  Fourthly, Because the Sabbath was a type or sign of sanctification and spiritual rest by the promised Messiah, 
Exod. 31. 13. Hebr. 4. 4. 5. 9. 10. 11.  the substance and accomplishment of what was shadowed. 
Col. 2 16. 17.  Lastly, The Apostles prohibition of the necessary observance and Divine esteem of the Sabbath-daies, 
Col. 2. 14. 16. 17.  without excepting the Seventh day, is a clear proof against the old Sabbatarians; And as well that prohibition as the lawful change of the Sabbath or Seventh day of the week, which was our saturday, into the Lords day or first day of the week which is our Sunday, are manifest proofs against the New Sabbatarians, that the Sabbath day was ceremonial: For we must not, we cannot suppose that the Apostle should persuade Christians to a light esteem of any part of the moral Law; nor could that which is moral be changed. 
Polan. Synt. Theol. lib. 6. c. 10. sol. 22. 63 D.   
groundless then and erroneous is the Opinion, as well of the Old Sabbatarians, who teach that THE seventh day is moral, as of the New Sabbatarians who would have a seventh day moral; 
See the practise of Piety. Dr Twisse, Walker, lay, shepherd, Nicolas& Rich. Byfield, Martindale, Abbot in their Treatises of the Sabbath. Scudder in his Christians daily walk. &c.  For by the dictates and discourse of mere natural reason, neither the seventh nor a seventh has more evidence to be kept holy then the or a fifth, sixth, eight, tenth, twentieth day: And we challenge all Sabbatarians, Old or New, to deliver freely their Judgement and Conscience, whether if they had never seen or heard of the Scriptures, they could by the Book of Nature have found out, that GOD in six dayes finished the Creation, restend on the seventh, and therefore ordained the or a seventh day to be weekly kept holy; If they say, they could, let them show it, and the learned will for ever do them homage. If they say, they could not, as most certainly they cannot, then is neither the nor a seventh dayes Observation moral: Much less moral is the first day of the week or Lords day, of which there is not the least title or glimpse in the fourth Commandment. 'tis true, in this age and land of Novelty, some Reasons and far fetch't circumstances have been dispersed among the people, to persuade the Morality of the or a seventh, and thence to insinuate the Morality of the Lords day; but the shallowness and ill composure of their Arguments is so obvious, even to men of indifferent capacity, that we shall onely touch upon the chief, whereby the rest may be judged.  
REASON I. If the Observation of the nor a seventh day be moral; then are there but nine Commandments in the moral Law.  
ANSW. The inference is false; For( we have proved) the Morality of the fourth Commandment consists not in observing the or a seventh day, but in keeping holy a sabbath day or time set apart to GOD'S public Service, which is our bound and perpetual duty.  
REAS. II. The Sabbath was instituted in Paradise, whilst Adam retained his innocency and perfection; Therefore the Sabbath is not Ceremonial.  
ANSW. This is often urged by our New Sabbatarians; though duly considered, it m●kes nothing at all to their purpose; For should we grant, the Sabbath or seventh day of the week to be moral and unchangeable, then what would become of their New Sabbath? But indeed, the Antecedent is false; For GOD did not institute the Sabbath till he restend, and that was on the seventh day: 
Gen. 2. 2. 3.  whereas Adam fell on the day of his Creation, which was the sixth day, 
Compare Gen. 2. 7. 21. 22. &c. 3. 1. with chap. 1. 27. 28.  and at evening was cast out of Paradise. 
Chap. 3. 8. 24. See the practise of Piety, printed by R. Y. p. 274 Willet his sixfold Comment. on Gen. c. 3. q. 32. The Annot. of the Assemb. of Divines on Gen. 3. 24.   
REAS. III. The Sabbath was appointed before Moses his time; Therefore the Sabbath was not Ceremonial.  
ANSW. We deny the consequence; For Sacrifices and Circumcision were appointed long before Moses, 
Gen. 4 3. 4.& 8. 20.& 17 9. 10.  yet were they Ceremonial and abolished in Christ. 
Acts 15. 24 28. 29. Galat. 5. 2. Hebr. 9. 9. 10.   
REAS. IV. Heathens observed the seventh day as an holy day; Therefore the seventh dayes observation is moral and Natural.  
ANSW. This Argument is likewise false; for such heathens had not the seventh dayes observation by instinct of Nature, but by imitation from the Jews, as some amongst them had and still have Circumcision and Sacrifices: 
Joseph. contra Ap. l. 1 Brerewoods inquiries chap▪ 12.  And that is not Natural which some people, but what all observe; 
Jus naturale est quod apud omnes homines eandem habet potentiam. Aristot. l. 5. Ethic.  which never was nor will be proved of the seventh day.  
REAS. V. The word sabbath signifies rest; The Lords day is a rest; Therefore the Lords day may be called THE Sabbath.  
ANSW. This is a syllogism of the fourth Figure, absurd and ridiculous; For in the same way, John might be called Adam, because the word adam signifies man, 
in the Hebrew tongue, as sabbath signifies rest: Whence as the latins from the Greek, so the English from the latins, have a sabbatisine, to sabbatize, which signify a resting, to rest. And did Printers distinguish the noun Appellative sabbath from the proper Name The Sabbath, by a great letter, as in all languages they ought to do: Our New Sabbatarians might find the Lords day, called sabbathum, a sabbath or rest; seldom or never, Sabbathum, The Sabbath.  and John is a man: So might St. Du●stans, be called The Temple, because the word temple signifies church▪ and St. Dunstans is a Church. But we ●ist not to spend time in breaking straws, and therefore we shall not pursue this p●int, nor take any strict survey of the manifold contradictions, falsities and notorious riff-raff, wherewith most of our New Sabbatarian Treatises abound: only, we desire these profound Sophisters to study well the first leaf of their Accidence, and they will find a difference betwixt Proper Names and Common. Now from the foregoing premises this conclusion is evident; That since the moral part of the fourth Commandment enjoins onely a sabbath, not any particular and precise day to GOD'S public Service; And the Ceremonial part enjoined only The Sabbath or seventh day on which GOD restend from his work of Creation: Therefore the Lords day or first day of the week on which Christ rose from the grave, is not by the fourth Commandment appointed to be kept holy.  
Nor do the Gospels make any mention of the observing the Lords day. Those prophetical words of our Saviour, Pray ye that you● flight be not in the winter, neither on the Sabbath day 
Matth. 24. 20.  though we could prove them undeniably to be Figurative, 
August. de consens. Evangel. lib. 2. c. 77.  and are so understood by some of the new Sabbatarians: 
Rich. Byfield. Doctrine of the Sabbath, p. 212.  yet taken literally, import no more but that the Sabbath or seventh day, was kept at the time of Jerusalems destruction, 
Compare Matth. 24. v. 3. with v. 20.  about thirty nine years after the death of Christ; 
Joseph. de Bel. Jud●ico, l. 7. Jun. comment. in Chronol. l. 5.  Which is most true; As also to this very day the Jews observe it with other mosaical Rites and Ceremonies. But what is their superstitious and unwarranted keeping The Sabbath or seventh day of the week, to the Christians Celebration of the Lords day or first day of the week? Indeed, the Evangelist Saint John specifies two several times wherein Christ after his Resurrection appeared to his Disciples, when they were assembled. One was, at evening the same day he rose from the dead, being the first day of the week: 
John 20. 9. 19.  But this Text affords no foundation at all for their conceit, who would have the Disciples then assembled to celebrate the day of Christs Resurrection; For,  
1. The day was spent, or very little of it remaining, before they assembled. 
Compare Luke 24. 29. 33. with John 20. 19.   
2. The Scriptures expressly tell us, why they met, they were assembled for fear of the Jews; 
John 20. 19  and what they did being met, they supped together, and their meat was broiled fish and an honeycomb: 
Luke 24. 33 41. 42.  Here's not a word of Praying, Preaching, and other solemn duties requisite to a solemn day.  
3. The coming of Mary Magdalene and others to the Sepulchre, and bringing spices, with intent to anoint our Saviours body; 
Mark. 16. 1  And the traveling of the two Disciples from Jerusalem to Emmaus upon their private occasions, 
Luke 24. 13  are clear testimonies that that day was in their repute a common ordinary day.  
4. And lastly, The Disciples at their first assembling, did not believe the Resurrection of Christ; 
Luke 24. 11  and therefore when Christ appeared unto them as they sat at meat, he upbraided them herein with their unbelief and hardness of heart. 
Mark. 16. 14  How then could it be, that the cause of their assembling was to celebrate the day of Christs Resurrection? The other time wherein Christ did appear to his Disciples assembled, was( saith the foresaid Evangelist) after eight daies; 
John 20. 26 Note, that Christ saith, Matth. 16. 21. the third day I will rise again; Not, after 3 dayes, as Matth. 27. 63. Which shows how hard a thing it is for the wicked& natural man, to understand GOD'S Word aright.  which word after shows that the eight daies were fully complete and ended, and so this meeting of the Disciples fals on the ninth day; Now account Nine, either including the day of Christs Resurrection, and their meeting was on the second day of the second week; Or nine from the time of his former appearance to his Disciples, excluding the day of his Resurrection[ which is more probably the sense of the Gospel] then was their meeting on the third day of the second week; and it can no way be assigned to the first day of the week, unless we say as our new Sabbatarians, that after eight daies must be interpnted, before eight daies, to wit, on the seventh, which is most ridiculous.  
Come we to the Acts, and we red not there, that the Apostles did practise or appoint the Observation of the first day of the week above the rest: It seems good[ say they unanimously in that famous Synod at Jerusalem] to the Holy Ghost and to us, to lay NO FURTHER burden upon you THEN THESE NECESSARY THINGS, that ye abstain from things offered to Idols, and from blood, and from things strangled, and from fornication. 
Acts 15. 28. 29.  As for that meeting of Paul and the Disciples of Troas; 
Acts 20. 6. 7.  whether we respect the time or the end of their meeting, it makes nothing at all to the celebration of the Lords day. The time is expressed to be upon the first day of the week when the Disciples came together to break bread, which all Divines grant to be at evening 
Matth. 26. 20. Mark. 14. 17.  on Sunday night; and, saith the text, they cantinued together ti● break of day. 
Acts 20. 7. 11.  Now what is this to the Lords day? Did the first Christians or must we keep our weekly Feasts from the evening on Sunday-night till break of day on monday? certainly, none will say it: Besides, it is a sacred principle with some of the New Sabbata●ians, 
shepherds Doctr. of the Sab. part. 3. Thes. 76. 77. 90.  that the time of celebrating the Lords day, does continue no longer then till the evening, according to the old levitical rule, from even unto even shall ye celebrate your Sabbath: 
Levit. 23. 32.  How then can it be said without a contradiction to themselves, that this meeting of the Disciples at or in the evening, when the time of celebration was past, was to celebrate the Lords day? And for the end of their meeting, prayer, preaching, receiving the Lords Supper, heavenly conference; these were to the Disciples( not ●eekly, but) daily-ordinary exercises; 
Acts 2. 42. 46.& 5. 42.  and if from thence should follow a necessity of keeping the day holy, then must every day be kept holy, which is repugnant to GOD'S commandment, 
Exod. 20. 9.  the Doctrine of the Apostles, 
Ephes. 4. 28. 2 Thes. 3. 10, 11, 12.  common reason.  
In all those Sacred Epistles of P●ul, 
That place in the 1 Cor. 16. 1, 2, 3. is cleared in our Answ. to the 17th Qu●re.  James, Peter, John, judas, we have not one syllable of the Lords day. That of the Apostle Hebr. 4. 9. is not spoken of a weekly temporary rest, but of another; 
vers. 8. 9.  a rest which he exhorteth us to strive to enter into by faith; 
vers. 11.  a rest in the heavens into which Christ Jesus our high Priest is passed before us. 
verse 14.  This rest( say Interpreters) is a Spiritual rest, 
Bez. annot. in locum. Bucan. loc. come. ●9. Sect. 16.  begun in this life by ceasing from sin and doing righteousness; but perfectly and everlastingly continued in life eternal: 
Ursin. Explicat. Cat. q. 103. Sect. 1.  Which is so clearly the true sense of the Apostle, that it is confessed by some of our New Sabbatarians. 
R. By fields Doctrine of the Sabbath. pag. 210.   
'tis true, St. John, who wrote his Book called The Revelation about the year of Christ 96, 
Irenaeus contra Haeret. lib. 5.  which was long after the decease of the rest of the Apostles, saith, that he was in the spirit, or,( as some translations have it) he was ravished in the spirit on the Lords day: 
Revel. 1. 10 fui spiritu correptus. So Beza.  Which shows indeed that the Lords day was of note at that time in the Christian Church; but for the celebration thereof, he neither commands it nor commends it to us; As he found it, so he leaves it, a thing indifferent.  
Wherefore we conclude, that the Observation of the Lords day hath no precept, no practise, throughout the Scriptures; and consequently is no day appointed by GOD, Christ, or his Apostles to be kept holy.  
Here some may ask; When then began the Lords day to be observed? Who appointed it? and upon what grounds was it appointed? We answer to the first; though the exact time be not recorded, when Christians began to keep holy the Lords day; 
Quo tempore Christiani diem Dominicum feriari coeperint, non est memoriae proditum. Magdeburg. Cent. 1. l. 2. cap. 6.  yet from that of John 
Revel. 1. 10  we may gather, the observing thereof is very ancient,& was sometime before John wrote that Book: 
lay. Sunday a Sabbath chap. 4.  And it hath been undeniably observed by GODS Church in all succeeding ages to this day. To the second we answer; The Observation of the Lords day is appointed by the Christian Church. The Church( saith U●sin) out of her own will and pleasure choose the first day of the week for certain reasons. 
Ex arbitrio elegit. Ursin. Expl. Cat. q. 103. Sect. 1.  The Church( saith Napier) transported the exercises of saturday to the Sunday. 
See Napiers Notes on the Revel. chap. 1.  The Church( saith Willet) changed the holy day of rest from the seventh day to the first, which is the Lords day. 
Willets six-fold come. upon Exod. c. 20 quaest. 14.  But, we shall not insist upon the testimonies of particular men, since we have herein the concurrent Judgement of all Protestant Churches, as may be seen at large in The Harmony of Confessions: 
Sect. 16.& 17.  Take thereout one ●nstance; It is apparent( saith Auspurg) that the Church appointed the Lords day to the end, that people should know when to meet together; and whosoever do think that by the C●urches Authority, the Observation of the Lords day was ordained in stead of the Sabbath, as necessary, do very much err. 
See the Auspurg Confess. in the Appendix to the Harm. of Confess.  To the third Demand we answer; That the Church upon just Grounds hath appointed the Lords day to be kept holy; Which Grounds are these. First, The Morality of the fourth Commandment requireth, set dayes and times to GODS public Service; and therefore the Christian Church for the performance of this Commandment and according to the liberty wherewith Christ hath made her free, 
Gal. 5. 1.  did amongst other dayes, set apart the Lords day to GODS Service: 
Func. come. in Chron. lib. 3. Anno 32●.  And in respect of this General Warrant it is, that Divines do frequently say, the Observation of the Lords day hath Authority from GODS Commandment. Secondly, The Equity of the seventh dayes Observation under the Law, obliged the Church to set apart the seventh day under the Gospel: For it were disproportionable and an utter shane, that Christians in their duties and thanks-givings to GOD, should come short of those that were under the Law, when their benefits are much greater. 
Bernard in his Treatise of the Christian Sabbath, chap. 9.  Thirdly, The Church, not placing any holinesse in d●yes, nor from an opinion of the necessity of keeping one day rather then another, did out of her own judgement, freely and voluntarily choose the first day of the week for our seventh dayes Solemnity: and this free choice of the Church is in part acknowledged by some New Sabbatarians; I profess( saith one of them) 
lay. Sunday a Sabbath, pag. 12.  that I do not conceive there is any moral necessity, that that day of the week on which Christ rose from the grave, should be kept holy in the Christian Church, rather then the day wherein he was born, or the day wherein he suffered on the cross, or the day wherein he ascended into heaven. Howbeit, though no injunction or necessity be laid on the Church, yet she wanted not certain persuasive reasons and inducements, for refusing the last day of the week and making choice of the first. Two reasons she had for refusing the last day of the week; One was, that by not-observing the Sabbath-day Christians might understand, they are now freed from the Yoke of the Ceremonial Law: t The Other was, that hereby a difference and distinction might be put betwixt us and Jews. 
Polan. Synt. Theol. l. 9. c. 35.  Likewise, the Church had two reasons for making choice of the first day of the week; One, In memory of the Worlds Creation, which work GOD began on that day: 
Gen. 1. 1. 5.  The Other, In memory of Christs Resurrection, who on the first day of the week rose from death: 
Luk. 24. 5. 6 Conventus hos die Solis facimus, quod hac die Deus mundum creavit,& eadem die Christus resurrexit a mortuis. Just●nus. Apol. 2. pro Christianis.  And in regard that Christ by his rising again, did mightily declare himself to be the Lord; 
Rom. 1. 4.  Therefore the Church called the day of Christs Resurrection the Lords day. 
ind a resurre●tione Christi Ecclesia vocavit Dominicum. Junius de Eccles. l. 1. c. 4.  But here three things are to be noted; First, That the saying, that Christ by his rising again did mightily declare himself to be the Lord, and the calling of Christs Resurrection-day the Lords day, are spoken by way of affirmation; not by way of appropriati●n, as if Christ did at no other time save at his Rising declare himself to be the Lord, and no day save that of his Resurrection were the Lords day; for this is false. Christ( we know) by his birth of a pure Virgin, 
Matth. 1. 18. 23.  did mightily declare himself to be the Lord, and therefore the day of Christs Nativity is also the Lords day; yea, ●ur Lord himself expressly calleth it His day, John 8. 56. 
See the Annot. of the Assembly of Div. on this place.  Again, Christ by his sustaining the wrath of GOD for the sins of the whole world, 
John 1. 29.& 12. 47.& 19. 17. 18.  did mightily declare himself to be Lord, and therefore the day of Christs Passion is also the Lords day; Yea, many of the Primitive Churches for the space of 290 years after Christ, observed this day as their weekly Solemnity, until Constantine by Imperial Decree limited the Christians( for unity sake) to the observation of the first day of the week onely. 
Anno Dom. 324. Vide Func. come. in Chron. l. 6.  Again, Christ by his ascending into heaven, in the presence and sight of his Apostles, 
Mark 16. 19. Acts 1. 9. 10.  did mightily declare himself to be the Lord, and therefore the day of Christs Ascension is also the Lords day: So that had the phrase and speech of the Christian Church so determined, the day of Christs Nativity, Passion, Ascension, or the like, might have been called the Lords day as well as Christs Resurrection-day is thus called. Our next Observation is, that Christ by his Resurrection caused or occasioned the first day of the week to be kept holy, and hence it is, that some ancient Writers have said, that Christ changed the Salbath into the Lords day, 
Athanas. in Homil. de semente.  Christ set the Lords day apart; 
A Domino sacratus. Aug. de verb. Apost. serm. 1●.  Not that Christ was the author of the said change and institutor of the Lords day, but that Christ by his Resurrection was the cause or occasion wherefore it was changed and set apart: 
August. Epist. 119. ad Jan.  As we usually say of the fifth of November, The Papists made this an holiday; not that Papists ordained it to be kept holy, but that the Papists by their Powder-plot were the cause or occasion, wherefore the Church and State of England so ordained it. The third thing to be noted is, that Christs Rising again is a part of that work, not the whole work, which he performed for mans Redemption; and is in itself no greater nor more beneficial unto us then his Incarnation, Birth, Passion, and the like: For, had Christ onely Risen again, and not suffered for our sins, what would his or our Resurrection have availed? Nay, had Christ both suffered and Risen again, and not been Incarnate by the Holy Ghost of a Virgin and made man, what had his Suffering and Rising again been to us? Nay, grant all these, yet if Christ had not Ascended, we could never have attained the end of our hope which is heaven; for where the head is, there also must be the members; and if Christ our head were not in heaven, neither should nor could we expect it.  
The result then and sum of all is, that seeing the Feast of Christs Nativity hath like warrant and allowance from Scripture as the Lords day●, hath the same authority for its Institution, is celebrated in memory of as great and wonderful a work of Christ and as beneficial unto us, as His Resurrection; Therefore the Lords day is no more nor otherwise THE day appointed for us to rejoice on, then the day of Christs Nativity.   

QUAERE X. Whether Christmas day ought in any respect to be esteemed above another of the weekdays? And whether people may not without offence to GOD follow their lawful vocations on that day?  
ANSWER.  
From what we have already proved, the solution of this Quaere is easy and obvious; For, in respect that Christmas day, being the day of our Lords Nativity, is the Lords day; and by his Spouse, 
Cant. 4. 9.  the Church, set apart to GODS public worship and our souls edification, it ought clearly to be esteemed above any of the common weekdays: And for people on this day wilfully and contemptuously to follow their ordinary( though at other times lawful) vocations or callings, is, in the first place, a breach of the fourth Commandment; for the day of Christs Nativity is a sabbath or rest unto the Lord, 
See the definition of a sabbath in our Answ. to the last foregoing Quaere.  and GOD will have us to keep holy the sabbath or rest-day. Next, it is a despising and dishonouring of their Mother the Church, which whosoever are guilty of, not onely sin against the fifth Commandment; 
Perkins Cases of Conscil. l. 1. c. 5. Sect. 5.  but by our Saviour himself we are enjoined to account all such as revolters from the Christian Faith, heathen men and publicans. 
Matth. 18. 17.  Lastly, it is a ground and in let to the violation of all orders and decency in GODS service, which is expre 〈…〉 〈…〉 demned in Holy Scripture. 
1 Cor. 14. 40.  And if to break GODS 〈…〉 mandments, to contemn his Churches authority, to 〈…〉 me heathens and publicans, and to overthrow all order and decency in GODS services, be offences to GOD; Then mu●● we conclude, that to work or follow our vocations on Christmas-day, is a great and high offence unto GOD.   

QUAERE XI. Whether you think the Parliament and Assembly have erred and played the fools in condemning and rasing out holidays not warranted in the Word? And whether to observe them be not highly to dislike, and flatly to contradict( in point of practise at least) their proceedings in order to a Reformation?  
ANSWER.  
Thoughts are free, and every mans mind is to himself; yet for satisfaction hereunto, no●ing by the way the incivility of the term fools, we answer, that the Parliament is not truly alleged in this point; For, First, our Quaerist grounds his allegation upon an Order of the House, whereas the Day of Christs Nativity and the like are appointed Hol●-dayes by Act of Parliament; 
5.& 6. Ed. 6. c. 3. 1 Eliz. c. 2.  and an Order cannot rase out an Act; for it is a maxim( as well in our English laws, as in the Civil) that what ever it be, the same way it is made, the same way it is dissolved. 
Nihil est rationi magis consen●aneum quam eodem modo unumquodque dissolvere quo conslatum est. Judge Doderidge his English Lawyer, pag. 123.  Secondly, by our Quaerists own confession the Order alleged condemns holidays, not warranted in the Word; which does nothing at all concern the Day of Christs Nativity; the Observation of this day being warranted by the holy Scripture, 
See our Answ. to Quaere 3& ●  instituted by the apostolic Churches, and practised throughout the Reformed: 
See our 5. Section.  And therefore to observe this day and the like is not to contradict but to further the Parliaments proceedings in order to Reformation; they having often testified, and still do testify to the world, that their guide in the work of Reformation shall be the Word of GOD and the best Reformed Churches. 
The Pa●l. D●cl. Sept. 27. 1649. pag. 10.  Thirdly, The Procurers of the said Order have been since detected, secluded the House, and by full consent of Parliament decl●red, to be no other then a party and faction, acted by the power of darkness, Apostates from their first principles, bearing onely the name of Patriots and Lovers of Religion, and such Reformers of Popery and prophan●nesse as stood themselves in need of Reformatien: 
〈◇〉 the aforesaid Decl. pag. 5. 7. 10.  Now, of what price or esteem these mens Votes and condemnings ought to be, let either conscience or reason determine. As for the Assembly of Divines, it is well kown, how they were chosen, and that their number does not much exceed 80 persons; 
Edwards his Antapol●gia, pag. 256.  Unto which we shall say no more but what one of their Abe●tans and Favourites has long ago been forced to aclowledge; There is( saith he) no resolution from any Apostolical primitive pattern of the Churches erected by the Apostles, of an Assembly SO CHOSEN BY MAGISTRATES, 
For the Parl. did nom●nate the Divines o● the Assembly.  to draw up a Government and Direction in worship for so many Churches, 
There are above 10000. Parish-Churches in thi● Commonwealth.  many of which Churches have not so much as one of their members there. 
Edwards his Antapologia, pag. 83.    

QUAERE XII. Whether( since most men and women in England do blindly and superstitiously believe, Christ was born on that day) preaching on it doth not nourish and strengthen them in that belief?  
ANSWER.  
'tis true; most men and women in England, and indeed all Christian Churches throughout the world do believe that Christ was born on the 25 day of December; but this they do neither blindly nor superstitiously. Not blindly; For they have plenty of ancient Records and the clear Testimonies both of the Greek and latin Fathers, and other Ecclesiastical Writers, which bear witness thereunto: 
See our 6th Section.  Nor superstitiously; For they hold it no point of Religion or Article of faith; and therefore our Quaerist need not fear that preaching on this day will nourish any matter of dangerous consequence. But, Good GOD! how quick-sighted are our Oppon●nts in other mens ways, and how pur-blind in their own? What talk they of superstition? Was there ever red or heard of a more superstitious generation then themselves? Do not most of them teach, that it is unlawful to administer the Sacraments on any other day then the Lords day, and in any other place then the Church? Do not most of them teach, that it is unlawful to receive the Communion, without being confessed and approved by the Priest and his Consistory? 
alias the Minister and his Eldership.  Do not most of them teach, that it is unlawful to ring the bells in peal upon the Lords day; To eat Mince-pies, Plumb-porrage, or Brawn in December; To trim the Church or private house with Holly and Ivy about Christmas, or to strew it with Rushes about Midsummer; To stick a roasting piece of Beef with Rosemary; or to stick a sprig of Rosemary in a Collar of Brawn when it is brought to the table; To play at Cards or bowls; To hawk or hunt; To give money to a servants or apprentices Box, or to sand a couple of Capons or any other present to a friend in the Twelve-dayes; To use a ring in the Solemnization of marriage; To cover a hearse with a white sheet; and a thousand such like foppishsuperstitious conceits, which to reckon up would be long and needless.   

QUAERE XIII. Whether this Feast had not its rise and groweth from Christians conformity to the mad Feasts Saturnalia,( kept in December to Saturne the Father of Gods) in which there was a Sheaf offered to Ceres Goddesse of corn; a hymn in her praise called {αβγδ}? And whether those Christians by name, to cloak it, did not afterwards call it Yule, and Christmas, as though it were for Christs honour? And whether it be not yet by some( more ancient then truly or knowingly religious) called Yule, and the m●d plays or sports( wherewith 'tis celebrated, like those Saturnalia) Yulegames? And whether from the offering of that Sheaf to Ceres; from that song in her praise; from those gifts the Heathens gave their friends in the Calends of January, ominis gratia, did not arise or spring our Blazes, Christmas Kariles, and New-years gifts?  
ANSWER.  
This Quaere containeth a pack of gross errors and vain imaginations, taken out of a new fantastical almanac; 
The almanac is entitled, A Scripture almanac.  The truth whereof our Quaerist should have done well to have examined, before he had swallowed it. As for our Feast of the Nativity; it had its rise from the practise of the pure, ancient, and apostolic Church; and its growth from Christians conformity to the said practise; which we have fully and at large proved in our fifth Section. Those Feasts to Saturne, which began on the 17th of December,& lasted three dayes, 
Vid. Giraldi Calenda●ium ad finem lib. Fast.  concern not us; unless our Opponents will say, that Christians may not set a day apart to GODS Service in that month that Heathens had Feasts; and if so, we must bid adieu to all public Services of GOD. The story of offering a Sheaf to Ceres and of a hymn in her praise at the Feast of Saturne, is down-right false; for that offering and hymn to Ceres was at her own Feast, which was in April: 
Ante tamen, quam summa dies spectacula sistat; Ensiser Orion aequ●re mersus erit. Proxima victricem cum Romam inspexerit Eons— Circus erit pompa celeber— hinc Cereris ludi. Ovid. Fasto●um l. 4.  And by consequence those derivations of Yule from {αβγδ}, and Kariles from Ceres are ridiculous; and savour of as much wit, as that of Tarleton to the schoolboys of Westminster, when he  told them, that Nap●in came from Neptune, and Trencher from his Trident. 
The Treasure of Wit. pag. 35.  But no marvel, these men should be so ignorant from whence the words come, when they know not how to spell them; for in true spelling it is not Yule, but Ule; not Kariles, but Catolles: And that our Opponents may have the just Original of these words, they must understand, that the French call Christmas, Nouël, from the latin word word Novu● which signifies New, because the New-year begins at Christmas. 
vid. David. Chytraei Disposit. Epist. sub initio.  From Nouël the people of Normandy, who speak a corrupt kind of French, have their word Nuel; And from Nuel together with the Norman conquest, the English had Nule or Ule; both which words are indeed used at this day in some of the northern parts of this Land. The other word carol, comes from cantate which signifies to sing, and Rola an Interjection expressing joy; for heretofore in the Burden of delightful songs and when men were jocund, they were wont to sing Rola, Rola; as, sometimes we do Heyda, Heyda, or Derry, Derry. Now, where lies the impiety of those words? Where lies their heathenism? But we find, this is no new trick; we have examples enough( and too many some will say, when they must give an account) of slandering GODS▪ people and Services in this kind: Plutarch tells us, that the ancient Jews( with whom no doubt was GODS true Religion) did sacrifice to Ceres& Bacchus; and that from Sabafios, one of the names of Bacchus, they called their Feasts Sabbaths. 
Plu●arch. in symposiacis.  Josephus tells us of a sigment no less monstrous; That when the Jews came out of Egypt, at the end of every six dayes journey, they were troubled with ulcers and sores in their groines, and for that cause restend the seventh day; and being settled and sound in the land of Judea, they called that day, the Sabbath, from the Egyptian word Sabba●osis, which signified a disease in the groin: 
Joseph. contra Ap. lib. 2.  And certainly, one egg is not more like another, then these are to the conceits of our Opponents. As to their four superstitious scruples propounded in the close of this Quaere; We answer to the First, concerning Ule-games or Christmas-sports, that the body is GODS; as well as the spirit; 
1 Cor. 6. 20.  and therefore why should not GOD be glorified by showing forth the strength, quickness, and agility of our body, as well as by declaring the endowments of our spirit? Provided always, the said exercises be according to Christian modesty and in due seasons. To the Second, concerning Blazes, we answer, That a great fire, little fire, no fire, are equally material to the Celebration of Christmas; and yet, why may not Blazes be then allowed in our chymneys▪ as well as bonfires in our streets on the fifth of November? To the Third, concerning Christmas-Carolles, we answer, That it was an ancient custom amongst the Christians in their Feasts, to bring every one into the midst and incite him to sing unto GOD as well as he could, either out of the holy Scriptures, or of his own wit and invention: 
U● quisque de scriptures sanctis, vel de proprio ingenio potest, provocatur in medium DEO canere. Tertul. lib. adver●us gentes, cap. 39.  And why was this course of singing more lawful in those dayes then now? To the Fourth, concerning New-years gifts, we answer, That we have Scripture-example for sending gifts or portions one to another on dayes of Feasting: 
Esther 9. 19. 22.  And this use then was( say the Assembly of learned Divines) for the maintenance of mutual friendship. 
See their Annotat▪ on Esther 9. 22.  How come such gifts to be since unlawful.   

QUAERE XIV. Whether conformity to, and retention of Heathenish customs be commendable in Christians, suitable or agreeable with Gospel-principles, though under pretext of Christs Honour and Worship?  
ANSWER.  
It is a most wicked slander, that we solemnize the day of Christs Nativity under a pretext onely and show of Christs honour and worship; For with all sincerity and singleness of heart we dedicate both the day and ourselves on that day to the public worshipping of GOD, the honouring of Christ, and to a thankful contemplation of those infinite and unestimable benefits, which accrue unto us by Christs marvelous Birth of a Virgin: Nor is this from any Heathenish customs, but from the evident examples of GODS Church throughout all ages, ever since Christianity hath been professed. 
See our fifth Section.  And here we shall give our Opponents a Lesson which would be well learned and remembered, that it does not straightway follow, because Heathens do it, the thing done is Heathenish, and not suitable with Gospelprinciples: For, the principles of the Gospel do confirm, not destroy the principles of nature; and therefore Heathens by the light of natural reason have done and do many excellent things and commendable in Christians. 
Rom. 2. 14. 15.  We find upon Record, the Temperance, Chastity, Prudence, and other Virtues of Heathens; and yet no man can say, that Temperance, Chastity, Prudence, are Heathenish, and not suitable to Gospel-principles. We red that Heathens do mary, Bury, Build Churches; and yet no man can say, that Marriage, Burial of our dead, Building of church, are Heathenish and not suitable to Gospelprinciples. Yea, manifest it is, and some of the New Sabbatarians confess, 
Rich. Byfields Doct●. of the Sab. pag. 81. 82.  that the Heathens observed the seventh day for a holiday and Festival; 
Joseph. contra Ap. l. 1.& Philo Judaeus l. 2. de vita Mosis.  and yet they will not say, that the observation of the seventh day is Heathenish and not suitable to Gospel-principles.   

QUAERE XV. Whether you are not bound to prove your practise for the conviction and satisfaction of your Brethren, whose duty it is to walk with you in things agreeable to the mind of Christ? And in case you cannot; Whether you ought not to aclowledge your error, lay down your practise( as others have done theirs) no longer befooling and misleading the People?  
ANSWER.  
Indeed, putting the case as our Quaerist doth, that we cannot prove the lawfulness of our practise; 'tis granted, we ought to aclowledge our error, and lay down our practise: But in Ca●e we can prove, as it is manifest we have proved, that our practise hath the approbation of GODS Word, the example of Christians in the Primitive and purest times, the witness of the ancient Fathers, the consent of all Reformed Churches;( with which if any thing there be that ever can or will convince and satisfy, men ought to rest satisfied,) then, out of our Quaerists own mouth do we infer, that it is the duty of him and all other our Opponents to walk with us in these things so clearly agreeable to the mind of Christ. And if yet, the good which we have set before them will not prevail; let our Opponents take into their saddest and most serious thoughts the manifold evil which by their non-conformity to our practise ariseth both to themselves and the Churches of GOD. First, It abets and gives countenance to Blasphemers; and those so horrid and execrable, that the bare rehearsal of their frequent reproaches against our Christian Solemnities would be unto modest ears offensive: You have a taste hereof in our last Section. Secondly, It is a dangerous fore-runner of mens apostasy from Christ; For, the said non-conformity is a great and manifest schism in the catholic Church, and schism( as we know by heavy experience) produceth heresy, 
Haeretici plerumque siunt Schismatici,& vicissim Schismatici plurimum siunt Haeretici. Polan Syntag. Theol. lib. 7. c. 22.  and heresy( without GODS extraordinary preventing Grace) endeth in apostasy. Thirdly, It condemns and casteth dirt on the face of the pure, ancient, apostolic Churches. Fourthly, It is directly against the solemn League and Covenant, which obligeth every one in his place and calling to act according to the Word of GOD and the example of the best Reformed Churches. 
Article 1.  Fifthly, It is an argument of superstition; For, to account dayes holy or unholy in themselves, is equally superstitious. Sixthly, It teaches disobedience unto, at least a neglect of, the Magistrates power in matters Ecclesiastical. Seventhly, It is a contempt of Universal Tradition; which hath ever been held a sure mark of truth, 
Vincent. Lerine●s. contra H●res. cap. 3.  and one of the best testimonies that the Scriptures be the Word of GOD. 
Bucan. loc. come. 4. q. 13. Hooker. Eccl. Pol. lib. 4.  Yea, we desire our Opponents to consider, that upon no other ground then this of Universal Tradition, do Christians believe that Matthew, Luke and John, wrote those Gospels, in which is declared the Birth of Christ: 
Matth. 1. 18. Luke 2. 7. John 1. 14.  And, if the Universal Tradition of GODS Church be a necessary and certain foundation, whereon to build ou● belief of the said Gospels from which we have the relation of Christs Birth; It must likewise be yielded, that Universal Tradition is as certain a foundation, whereon to build our belief, that Christ was born on the 25th day of December, and that that day is to be yearly celebrated by all Christians in memory thereof; For both these are no less assured unto us by Universal Tradition, 
See our 5th and 6th Sect.  then the former. Lastly, It is an inlet to all confusion and disorder in the Churches of Christ; For if nothing must be admitted, but what hath Special Scripture-warrant, either in express terms or by sound consequence; 
See Quaere 3.& 4.  Then it follows undeniably, that the Lords day and all set dayes of GODS worship, set Fast-dayes, set Lectures, daily prayers with our Families, singing one Psalm all together, 
Bucan. loc. come. 43. ●. 10.  erecting Churches, Parochial Congregations, public catechizing of youth, asking Banes and the Ministers solemnizing of Matrimony, Exhortations at burials, must not be admitted; for no●e of these nor many things more, now in practise amongst us, have any Special Scripture-warrant at all.   

QUAERE XVI. Whether in case you return no answer to these Quaeres, I have not ground sufficient to conclude you utterly unable to give any rational account of your practise, now put upon it?  
ANSWER.  
Sir, You have an account of our practise; and how rational it is, we appeal to your own conscience and the judgement of the Christian World. Now for conclusion, take here the words of a most eminent Divine whose learning and piety hath placed him beyond exception; There is( saith he) 
B. Andrewes in his serm. upon John 8. v. 56.  no day so properly Christs as his Birth-day; which may appear, if we set it in comparison with other dayes of most memorable note, as the day of his Passion, Resurrection, and Ascension: for the day of his Passion, that was not so properly his, because two thieves suffered with him at the same time, in the same place, after the same manner: 
Luke 23. 32. 33.  Nor the day of his Resurrection; for as he rose from the dead, so did others the same day, and went into the holy city: 
Matth: 27. 52. 53.  Nor the day of his Ascension; for Enoch and Elias had their Ascension too, and that long before his: 
Gen. 5. 24. 2 Kings 2. 11.  But his Birth-day was HIS without a fellow; none ever SO born, none ever born SUCH a one; and therefore( as no Festivity is besides it) it is attended, as Christ himself, with an Apostolical retinue of holidays.   
Halelu-Jah.