A Christian Caveat to Old and New Sabbatarians

SECTION I. The Occasion and Method of this Treatise.

EVer since the establishment of an uniformity of Doctrine and Public Service in the Church of England, many zealous and godly Ministers have from time to time greatly bewailed the increase of Sectaries. Queen Elizabeth, finding that no admonitions nor threats could silence their bitter and envenomed tongues, was forced to banish them; King James, after a judicious and patient hearing of their weak and slender objections, enjoined them to conform, and by Ecclesiastical censures restrained the disobedient.

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, Evil men and seducers shall wax worse and worse, deceiving and being deceived.

It makes me (saith a worthy Divine) 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; intermixing and sowing the tears of error and division with the seeds of truth and peace?

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. They deny the Baptism of Infants to be lawful. 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 Character of Antichrist or Antichristianism. They say that a set form of Public Prayer is a main branch of Popery: yet we find that set forms of Prayer have ever been used and approved in God's Church. They say, that the thirty nine Articles of our Church are stuffed with Popery and Arminianism: 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 confound and root out our Religion. For (as Mr. Prynne once well observed) the whole body of our Religion is included in our Common-Prayer Book, our Articles, and our Homilies.

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 the most Orthodox, the most eminent, and chiefest of all the Reformed Churches, the Church of England. No marvel, if THEY revive those old, rotten errors of the PETROBRUSIANS , (affirming, that Christians ought not to keep or observe Feasts ) who have a long time endeavored to bring in all manner of Heresies and Schisms, and consequently Atheism, which in milder speech is called Libertinism . No marvel, if they reject the tradition of our Church touching the day of our Savior's Nativity, who dare willfully and impiously reject that most absolute, most excellent, most Divine Prayer; which, God's Word recordeth , was taught the Disciples even by our Savior 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 ; we shall set down these two Positions.

• 1. That Christian Magistrates may lawfully constitute and ordain Feast-days, or days 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 Savior was borne 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 days 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 God's Word have power to limit things indifferent, may lawfully constitute Feast-days. Because Feast-days are in themselves things indifferent, as S. Paul testifieth, 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 God's Word have power to limit things indifferent. For the power given unto Magistrates by God's Word, is not over such things as are precisely commanded or forbidden by God .

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 thanks for the same, do that which is lawful .

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 thanks for the same .

Therefore Christian Magistrates when they constitute Feast-days, do that which is lawful.

THE THIRD Reason. In times of God's extraordinary Judgments upon a Nation, Christian Magistrates may lawfully constitute extraordinary days of solemn mourning, or Fast-days .

Therefore ( by the rule of Contraries ) in times of God's extraordinary blessing upon a Nation, Christian Magistrates may lawfully constitute extraordinary days 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 Savior kept not only the Legal Feast ; but the Feast of Dedication which Judas Maccabeus instituted . The Apostles also observed Feast-days ; and Saint Paul saith, That he hasted if it were possible for him to be at Jerusalem the day of Pentecost . And in another place, I must by all means keep this Feast that cometh in Jerusalem .

Therefore Feast-days may be lawfully ordained.

Seeing then that Christian Magistrates may justly and lawfully constitute Feast days, 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 . Nay we must needs be subject, not only for wrath, but also for Conscience sake. Men are bound by God in their Consciences (saith Ames) to observe the just laws of men in a just manner . The neglect of obedience is an offense to God .

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 days; and months, and times, and years; I am afraid of you, lest I have bestowed upon you labor in vain . Where the Apostle seems to condemn the observation of all days 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 , and also all good Christians in observing days unto the Lord ; which were impious to imagine, and implies a contradiction: But (as Augustine, Jerome, Theodoret, Brun • , Zanchi, and others, expound the place) he reproveth the Galatians for observing days after that Jewish superstitious manner , giving reverence unto them , 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. .

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 . Ther • fore such power is unlawful.

THE Answer. Necessity is twofold; 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 . 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 offense . And in this, our Christian Liberty does not consist; For in all things indifferent GOD commands us to yield obedience unto the Magistrate .

THE THIRD Objection▪ Feast-days are Holy-days : But no Magistrates can make Holy-days: (because to sanctify days, or make them holy, is the privilege of God's power . Therefore no Magistrate can make Feast-days.

THE Answer. 'It is true; no Magistrates can so sanctify days unto holy uses, as to impose them upon the Church necessarily and perpetually to be observed of all and every Christian▪ under Pain of damnation of soul and body: For this is the privilege of God's power . But Christian Magistrates, in their own Dominions, have authority from God to sanctify or appoint days unto holy uses, so that the snare of absolute necessity be not laid upon men's consciences . Wherefore Feast-days are Holy-days, not in themselves, (by a quality of holiness inherent, and under the Paine of the great curse to be observed, as the Papists fondly imagine ) 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 .

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. 〈 in non-Latin alphabet 〉 , vel 〈 in non-Latin alphabet 〉 God's appearing; because God appeared unto them by the Nativity ; or (to use the Apostles phrase) God was manifested in the flesh .

2. 〈 in non-Latin alphabet 〉 , THE appearing, 〈 in non-Latin alphabet 〉 ; 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 Christ's birth, and also his Baptism, upon one and the same day, called both those Feasts promiscuously, Epiphania . The other is, That the Moderne 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 ; by the leading whereof, God did manifest his only begotten Son to the Gentiles .

3. 〈 in non-Latin alphabet 〉 ; The Birth-day of THE Savior.

4. 〈 in non-Latin alphabet 〉 ; The greatest Feast, and the Mother or chief of all Feasts.

The Latin or Western Church called it, 1. Dies Nativitatis , 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 then came into the world.

3. Dies n • t • bis Domini , 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 Christ's Birth day, The Nativity of Christ, or Christmas day . 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 .

They that derive Missa from the Hebrew, conceive that it comes from 〈 in non-Latin alphabet 〉 Missah, which signifies an oblation or offering ; and is framed by adding the letter 〈 in non-Latin alphabet 〉 unto the end of 〈 in non-Latin alphabet 〉 , a word signifying Personal service or tribute. .

They that account Missa to be a Latin word corrupted, conceive that the Fathers used it instead of Missio, which signifies a sending away: For in ancient times, when the Liturgy or Public service was ended , and the Communicants addressed themselves to be partakers of the Lord's Supper, it was a custom (as it is unto this day) to send away the younger sort, such as were not yet fully instructed and Catechised . 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 Lord's Supper is an Eucharisticall 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 . 3. Because when the Lord's Supper is celebrated, we offer up alms for the relief of the needy members of Christ; which is a kind of spiritual sacrifice .

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 Christ's birth, be properly and fitly called Christmas day; it being a day full of Offerings, full of Sacrifices unto Christ? On this day we Offer up spiritual sacrifices : we offer sacrifices of praise ; we offer sacrifices of thanks-giving ; we offer sacrifices of joy ; we offer sacrifices of righteousness ; and the Scriptures tell us, with such sacrifices God is well pleased .

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 .

The Patriarch Abraham (saith our Savior) rejoiced to see this day .

The Patriarch Jacob foretold this day, saying, The Scepter shall not depart from Judah, nor a Law-giver from between his feet, until SHILOH (that is, CHRIST) come .

The Prophet Isaiah marks out this day as a special and wonderful day; BEHOLD, a Virgin shall conceive and bear a Son, and shall call his name Immanuel . Nay, so ravished is he with the consideration thereof, that he rejoices with the Church, as if the day of Christ's 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 borne, unto us a Son Is given .

In the Prophecy of Zechariah , Thus saith the LORD of Hosts, BEHOLD, I will bring forth my Servant (Christ) the BRANCH . In that day shall ye call every man his neighbor under the vine, and under the fig-tree. For at the Birth of our Savior the Prince of Peace, there was peace throughout the whole world .

This day the Apostle calls the fullness of time ; when this day came, men and Angels were filled with unspeakable joy and admiration. BEHOLD, ( said the Angel of the Lord unto the Shepherds) I bring you good tidings of great joy, which shall be to all people. For unto you is borne THIS DAY, in the City of David, a Savior, 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 .

Having then the Patriarchs, Prophets, the people of GOD, and the very Angels themselves for an example of our rejoicing at the day of Christ's Birth: It is agreeable to the Word of God, and manifestly grounded thereon, that the Feast or day of our Savior's 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 peremptorily affirm, that the Feast of the Nativity was kept by the Apostles; yet will we not with others obstinately deny it: Because the Apostles and other Christians, as they used other things indifferent, so also they freely used Feasts , 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 amongst his fellow laborers in the Gospel, whose names are in the Books of life ) writes thus unto the Christian Church; Brethren, keep d • ligently Feast days, and truly in the FIRST place the day of Christ's Birth .

SECT. VI. That our Savior was borne on the 25. day of December.

FOr the right understanding of this Position, we must know, that Julius Caesar, 44. years before the birth of Christ, observing the falseness of the Account then in use, ordained the year to consist of 365. days and 6. hours, which 6. hours in 4. years made 24. hours, or a day Civil, and were added unto the end of February: By reason whereof every fourth year contained 366. days, and was called. Annus Bissextilis, the Bissextile or Leapyear, because the sixth of the Calends of March was twice written .

This Account for many years seemed to have no sensible error; 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 Mathematitians, in the year of Christ 1582. did correct the Calender; making the year to consist of 365. days, 5. hours, 49. minutes, 12. seconds: And that the Vernall Equinoxe, when then was on the 11. day of March, might be reduced unto the 21. of March, as it was at the time of the first Nicene Council, he commanded 10. days 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 . Hence it comes to pass, that the new Account is always 10. days before the old.

But as to the precise day of Christ's Nativity, both Accompts 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 Savior was borne, until the year 1643. we shall find that the Winter Solstice is gone back from the 25. day of December, 12. days 7. hours, 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 Christ's Nativity) erreth almost 2. days; but the Julian Account more then 12 days; and which is so much worse, is going every year farther and farther from the truth . Nevertheless we grant that the Julian Account, though it remain un-reformed, may yet for some hundred of years be used without any gross and palpable disordering of the times.

Having now laid open, wherein and why these Accompts differ, as also how they may with ease be reduced unto the just and exact day of Christ Nativity; we proceed to the proof of that wherein both Accompts agree, to wit, That Christ was borne on the 25. day of December, which we shall we shall evidence by the clear testimonies of the Fathers and other approved Writers, Ancient and Moderne.

AMBROSE his expression is divine and elegant, Length of nights had possessed the whole day, had not the coming of Christ shined gloriously in the very shortness of days: who, as by his Birth he dispelled the darkness of men's 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 John was borne as the Church by tradition teaches, on the 24. day of June, even when the days begin to shorten; but our LORD was born on the 25▪ day of December even when the days begin to l • ngthen. Hear John himself confessing; He must increase, but I must decrease .

CHRYSOSTOME, that wise Interpreter of the secrets of God, the eye of the Church in Byzantium (now called Constantinople) and of all other Churches , after an inquisite debate of this point, concludeth thus. Christ, who at the Nativity of John had now been conceived three months in the pure and undefiled womb; to the end that he himself also should fulfill nine months according to the course of human birth, there remained for him six months more; which six months are from the 24. of June unto the 25. of December. And when nine months were ended, in the beginning of the tenth, CHRIST was borne in the world .

OROSIUS saith, Christ was born on the 25. day of Decemb. when all increases of the ensuing year do first begin .

BERNARD saith, Christ was born in winter, he was born in the night .

NICEPHORUS saith, 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 Lord's nativity.

GENEBRARD hath shown out of their own Accompts and Kalenders, that the Egyptian and Greek Churches did celebrate the Birth-day of Christ as we do, on the 25. day of December .

And though concerning this matter the Scriptures have given no peremptory determination, (for then dispute were 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 Savior was baptized of John, he began to be about thirty years of age, saith Saint Luke , Had he only said he was about thirty years, 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 ) is a sufficient proof that he wanted very little and no considerable time of being Thirty years old

• After this Baptism immediately the spirit driveth him into the wilderness . And though beyond Jordan there were many Wildernesses at hand: yet let us admit for his journey 5 days.
• He was there in the Wilderness 40 days.
• When those days 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 showeth him all the Kingdoms of the world, and the glory of them in a moment of time . 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 . For which let us admit, as we did for his progress 5 da.
• He was with John 3 da.
• The day following, he began his journey towards Cana of Galilee ; a Town distant from Bethabara 66 English miles . For which let us admit 6 da.
• There was a marriage in the said Cana , after his coming thither 3 da.
• And because we read of a marriage-feast that lasted seven days , 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 ; a Town distant from Cana of Galilee near 30 English miles. For which journey let us admit 3 da.
• He continued not there many days : let us grant 6 da.
• Then the Jews passover was at hand, and Jesus went up to Jerusalem ; distant from Capernaum, 72 English miles. For which journey let us allow 8 da.
• He was at Jerusalem some certain days before the Feast of the Passover : let us admit 4 da.
  • In all 92 days.

These summed up, amount unto 92 days, or 3 months; so that (if conjectures guided by reason do not very much fail) our Savior at the first Passover after his Baptism was 30 years old, and about 3 months: At the second Passover was 31 years old, and about 3 months: At the third Passover was 32 years old and about 3 months: At the fourth Passover was 33 years old, and about 3 months : on the eve whereof he was crucified, which the Jews call the Preparation day ; and was the 25 day of March . Now accounting 92 days backward from the 25 day of March, the Birth-day of our Savior 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 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 : and it is worth our pains to observe, how well the Master and Scholars do agree touching the age of our Savior.

Beroaldus saith, that Christ lived 32 years and an half : And by those words of Saint Luke, Jesus began to be about thirty years of age , he understands he was almost 29 years old: As if when the Scriptures express about 5000 . 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 Passover, he outruns the truth, and makes him to have lived 34 years and an half . Others affirm, that he was about 33 years old when he suffered : 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 poor-stumbling Writer for the countenancing of their paradoxes, they endeavor to subvert the common and Orthodox opinion by cavils, half-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 . 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 . Therefore our Savior was baptized, and consequently borne in September.

THE Answer. Christ may be said to cause the sacrifice and the oblation to cease, two manner of 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 : implied in those words, Consummatum est, It is finished ; and also by the veil of the Temple rent in twaire . 2. By way of Preparation; and this was either Immediatly, by himself, when he was bap • ized and entered into his Ministry; being near the midst , but not precisely in the midst of the last week. For by the fore-going particular examination of the days, we have sufficiently shown, that the time betwixt the Baptism of Christ, and the next Passover, cannot with any probability be extended beyond the space of 3 months. Or MEDIATLY by his fore-runner, herald, and messenger, John the Baptist, who preaching the Baptism of repentance , 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 Savior saith, The Law and the Prophets were until John : 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 .

THE SECOND Objection. John was conceived presently after Zacharias had executed the Priests office before GOD in the order of his course ; who was of the course of Abia , the eighth course of the Priests : 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 ) will end in June: Therefore John was conceived in June; and by consequence, not Christ's Birth, but his Conception (which was six months after Johns ) must be in December.

THE Answer. We grant the Major; but the Minor is notoriously false: For First, The Priests course was weekly, and continued from Sabbath to Sabbath .

Secondly, It supposeth that the Priests courses and the year began together; which is against common sense; for there being but 24 courses , it must needs be that at the end of the 24 ^th . course, the first began, and so could have no relation to the month or time of the 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 ; And sometimes (saith Willet) it may be all without March; as, when the Hebrews every third year put in a month to make the year agree with the course of the Sun .

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.

THE THIRD Objection. Clemens Alexandrinus writeth, that they who very curiously have sought after the year and day of our Lord's Birth, have referred it some unto the 25. day of the month of May, some unto the 25. day of April . Therefore in his time the day of Christ's Birth was not certainly known .

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, willfulness, or an itching affectation of singularity by some contradicted; at least questioned. Howsoever, had these curious searchers shown 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 borne 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 ; that is, from the conception of John the Baptist. Nor does Clemens Alexandrinus afford these scar •• ers anymore 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 ; and that our Lord was borne (Indictione quarta ineunte) when the fourth Indiction began: Therefore Christ was borne on the 24. day of September .

THE Answer. Bede does not say, that our Lord was borne when the fourth Indiction began, but in the fourth Indiction, according to Dionysius ; which words are too general for us to conclude thence the year of Christ's Birth, much less the month, least of all the day. And yet considering that an Indiction is the space of 15. years , he might very well have said so; though Christ were not borne till the end of 3. months after the first day of the Indiction: As we say frequently, that such a thing was or 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 accompt of the payment of tribute : Therefore Augustus Casars Decree at our Savior's Birth, that all the world should be taxed, went out on the 24. of Sept. and so Christ was born on that day .

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. years after Christ ) began on the 24. day of September; therefore that extraordinary and most remarkable tax decreed by Augustus Caesar when our Savior 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 Savior's Birth were on the self-same day, then was the decree sent from Rome to Nazareth, above a 100 miles distant, and from Nazareth Joseph with Mary his espoused Wife great with child , 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 would not soon believe that a wise Emperor 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 borne in December .

THE Answer. The land of Canaan (now called Palestine ) is found to extend it self 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 : so that it is included fully and wholly within the third Climate : the same Climate in which Fez and Mor • cco are scituate; where the winter-season (as every Geographer and Mariner will tell us) is hotter then our May here in England: and yet Palestine in heat exceed • Fez and Morocco, because it lieth above 40. degrees nearer the East then they do .

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 Passover , which was the 16. day of the Jews month Abib, alias Nisun , and is with • s the 27. of March , (which 27. according to the true accompt, falls on the 15. of our March ) It must necessarily follow, that the temperature of the month December in the land of Canaan, is answerable to our May, if not June: Though therefore a disobedient and gain-saying 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 Caesar's decree; nor the Shepherds being in the fields, nor our Savior's going into the River Jordan in December.

THE SEVENTH Objection. The Church of England does not celebrate the true day of Christ's 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 . Nevertheless it is not the day, but the benefit we remember, which no good Christian will deny should be done .

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

THE Answer. The day is of two sorts; Natural or Civil; The Natural day is the time from Sun-rising unto Sun-setting; whose opposite is the night, from Sun-set unto Sun-rising. The Civil day is the space of 24. hours, in which time the Sun is by the first orbe carried round about the world: It contains as well the night as the true day; and is therefore termed by the Greeks 〈 in non-Latin alphabet 〉 , 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 . And of the latter we ought here to be understood when we speak of the 25. day of December; For our Savior was borne present • y after 12. a clock in the night , at which time the Civil day began according to the custom of the Romans .

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 Savior's 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 .

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 . The Word, the eternal Son of God, the second person of the most glorious Trinity, was made flesh ; not by the conversion of the Godhead into flesh , but by assuming unto the Godhead the nature (not the person ) of man, and all the natural infirmities thereof, sin excepted : 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 . Wherefore Christ was perfect God, and so equal to the Father ; perfect man, and so inferior to the Father .

2. HOW CHRIST WAS BORN OF THE VIRGIN MARY: and that was by opening of the womb after the ordinary way; not utero Clauso, the womb being, shut, as the Papists imagine .

3. WHERE HE WAS BORN: to wit, In the land of Judah, in Bethel • hem which signifies, the house of bread ; teaching us, that Christ was the true bread of life which came down from heaven In a stable; and was laid in a manger; because there was no room for them in the Inn; teaching us by his example to bear corporal poverty with patience.

4. WHEN HE WAS BORNE: and that was 1. when a Decree went out from Augustus Caesar that all the world should be taxed. 2. When Cyrenius was Governor of Syria . The Evangelist says not of Judea, because Judea was at that time joined unto the province of Syria : teaching us, that the true Messiah, Christ, was come; For the Scepter was then departed not only from the tribe of Judah but even from the Jews. 3. In the night ; signifying that the day spring from an high visited us, to give light to them that sat in darkness and in the shadow of death .

5. OF GOD'S GRACIOUS AND MIRACULOUS DISCOVERY OF HIS BIRTH. 1. To the poor Shepherds, near Bethlehem, by an Angel . 2. To the rich Wisemen in the East by a Star : teaching us, that poor and rich, simple and wise, Jew and Gentile, near and far off, are all alike accepted by God, in, through, and for Christ.

6. Of the glorious celebration of Christ's nativity by a multitude of the heavenly host praising GOD

The second part is a pious meditation on the END and NECESSITY of Christ Birth; and that was threefold. 1. That God's promises , and the predictions of his servants the Prophets , might be accomplished. 2. That God might thereby manifest his love towards mankind . 3. That redemption might be to them that were under the Law : otherwise eternal death had passed upon all men, for that all have sinned .

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 Savior of the world : outwardly expressing our thankfulness. 1. In Psalms and Hy • nes, and spiritual songs . 2. In a larger and more liberal use of God's Creatures then at ordinary times . 3. In our charity unto the needy members of Christ's .

Whosoever therefore regardeth this day aright, must regard it unto the Lord, giving God thanks : and not spend it in rioting and drunkenness, nor in chambering and wantonness as too too many have done, to the high dishonor 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 ? Has the Church of England ordained that the Birth-day of Christ should be yearly kept festival ? Is this Ordination grounded upon the Scriptures ? Is it confirmed by the practice of the Christian Church from the time of the Apostles unto this day ? Is the 25. day of December the Birth-day of our Savior ? Does the work of the day tend to the glory of GOD, the honor of Christ, and comfort of his Church ? What wretched Herodians are they then, who revile and envy the solemnization of Christ's Birth, calling it Judaism , and most blasphemously persuading the people, That a Feast celebrated unto the honor of CHRIST, is no better then that Feast which the Israelites made unto the molten Calf ?

But let us, Brethren, who have not so learned Christ , be subject to Principalities and Powers: let us obey Magistrates, and be ready to every good work : 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 forever. . Let us stand fast, and h • ld the traditions which we have been taught : let us make them known to our children, that the generations to come may know them, even the children which shall be borne; who shall aris • and declare them to their children, that they may not forget the works of GOD ; And principally, may keep the memorial of CHRIST'S Nativity ; continuing the celebration of this Feast, unto the second coming of SHILOH.

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 Practice?

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 people's 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 Practice and Authority of GOD'S Church; Of which number is this Observation of the Nativity; The Matter whereof is our Savior's Birth; The Manner is with preaching, prayers, thanksgiving, alms, and a liberal yet sober use of GOD'S Creatures; The End is the Honor of Christ and our own Edification: These Customs though in themselves things indifferent, yet in respect of the Churches Authority become binding; and the willful contempt of them is a contempt of Authority, a scandal and offense to the Church, which by the joint consent of all Protestant-Divines is a fin against the Moral Law. 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 Practice, are absolutely religious and binding to all Christian Churches; Which is false; For it is the Apostolical Precept, not Apostolical Practice, that makes a Custom absolutely religious and universally binding. The Practice of our Savior himself, and of his Apostles with him, and of the Church to boot, did not change the Nature of things indifferent; but as they used them freely, so they left them free: We read, that the holy Communion was celebrated at the time of Supper, by our Savior and his Disciples, by the Disciples and the Church at Tr • as, by the Church at Co 〈…〉 th: 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. 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 crowned at Westminster on the 25 of December, and for the Authority thereof quote Roger de Howden, Matthew Paris, and others; Might not one ask, as they do of Christ's 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 Southerne 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-months. But, what sense is in such kind of arguing, we leave to the Judgment 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 authorised: 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.) showeth 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. As then from the grounds and reasons of GOD'S commanding the weekly Feast of the Sabbath, (though the Sabbath be now abolished, 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 practice of Christians in all ages, observeth and to that purpose ordaineth the first day of the week, under the title of the Lord's 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 days of thanksgiving for GOD'S extraordinary benefits; and guided by the example of the Primitive Churches and constant practice 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 Christ's 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 Judgment, pride of wit, or self-ends, been drawn into question, if not opposed; there must be Heresies, and false Prophets ever were and will be. 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, both by exhortations and examples: And such is the Tradition of Solemnizing our Savior's 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 men's Inventions, instead of the Institutions of Jesus Christ? And whether it were not faithful dealing with poor simple 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 only approved by Universal Tradition, but (as we shown before) hath Sacred Authority and Scripture-warrant in the General, though not in Special; Of which kind are, Set-Fasts, weekly or monthly Lectures, daily Prayer with our Families, the singing of David's Psalms in meeter by a whole Congregation, and divers other Christian practices: 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 holiness and necessity in things indifferent. 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, 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 simple people that they have unawares slipped into error and misled them, and will hereafter (like Saint Paul) labor the more abundantly in asserting and divulging the Truth.

QUAERE VII. Since days and times commanded by GOD himself to be observed under the Law, were and are unlawful under the Gospel; Whether days 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 days 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 attendents and subservient to GOD'S Worship; They were instituted by GOD himself, these are established by Christian Magistrates, GOD'S Minister▪s; They as a grievous and unsupportable Yoke were abolished at Christ's death, these as things tending to Decency and Order in the Church are retained by Christ's warrant. Now, what ground or Reason there is, to infer the unlawfulness of the latter, from the unlawfulness of the former; To conclude Gospel-days of thanks-giving, allowed by Christ and set apart by Christian Magistrates, to be unlawful; because Legal Feasts, abolished by Christ and which to re-admit is to make Christ of no effect, 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; Yet did not they observe them as Legal Ordinances, but as things indifferent: All days were to the Apostles alike; 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 Lord's Supper. Indeed Saint Paul in a time of famine, did exhort the Corinthians (according as he had given Order to the Churches of Galatia ) that upon the first day of the week, everyone should put aside by himself, and lay up as GOD had prospered him, for the relief of their distressed brethren at Jerusalem: But this exhortation gives no preeminence 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 only of giving alms, everyone 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, and therefore such regard of the day did only 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 send 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 Silicia 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 days, as well as the first day of the week; yea, on other days 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 we may.

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 shown above) our English-Saxon word Mass, is borrowed from the Latin word Missa, and signifies Public service, The Lord's 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, in whom dwelleth all the fullness of the God-head bodily, did vouchsafe for our sakes, so low a condescension as to take upon him the form of a servant, 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, the ancient custom and approbation of GOD'S Church, the Authorities of Tertullian, Cyprian, Ambrose, Augustine, and other eminent Fathers who flourished long before the days of Popery: Yea, in a Sermon on Easter-day translated out of Latin into the Saxon tongue Anno 996, and in divers Saxon Epistles, before ever the Popish Doctrine of Transubstantiation was heard of in this Island, we find the word Mass, sometimes expressing Public Service, sometimes The Lord's Supper; and Holy-days were by the Saxons called Mass-days, because on those days GOD'S Public Service and usually the holy Communion was celebrated. Wherefore this word Mass is neither Popish nor invented by Papists; And is used not only 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; Our Churches (say they) are falsely accused that they abolish the Mass; For the Mass (meaning the Lord's Supper) is retained with us, and celebrated with highest reverence. And if words must be therefore cast out and abominated, because they are profaned by Papists; then must these words Scripture, Church, Baptism, Lord's 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 Lord's 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 Christ's 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, ( ) if in things just the Magistrates commands be obligations, and men must needs be subject thereunto, not only for wrath, but also for conscience sake 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 days of Purim ] more especially then at other times, declare our joy in GOD'S 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 we 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.

Indeed, the Lord's day is appointed for us to rejoice on; yet is it not THE day, so as to extinguish or lessen our duty on other days appointed also to GOD'S Service. For by whom and when was the Lord's day appointed? Throughout the Old Testament we have no intimation of it. Cyprians saying, that Circumcision was a type or figure of Christ's Resurrection, and our solemnity on the eight day, is rather his conceit then judgment; for in that Sacrament neither sign nor actions, bear the least analogy or similitude with Christ's Rising from the dead. And to speak truly, how can the day of Christ's Resurrection be termed the eight day? In reference to the week it was the first day, in reference to his death and burial the third day, in reference to the month the seven and twentieth day; 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 Typicall fancy, then must the day of Christ's Resurrection be no solemn or Holy-day, 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; 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 Neighbor.

Next, we must know, that a Sabbath, is a set time appointed by just Authority to GOD'S public service: ( ) The Sabbath is a Sabbath under the Law by GOD'S command to be weekly observed on the seventh day: The Lord's day is a Sabbath under the Gospel by the Churches Authority to be weekly observed on the first day; so that the Sabbath and the Lord's day differ specifically, that is, are of distinct natures and kinds. Hence it is, that the fourth Commandment is partly Moral, partly Ceremonial. 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 practice here witness. Ceremonial, in that it commandeth The Sabbath or seventh and last day of the week, on which GOD rested from his work of Creation, to be kept holy: 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. Secondly, Because the Sabbath was a particular remembrance to the Israelites of their deliverance from Egyptian bondage. Thirdly, Because the Sabbath was to distinguish and divide the Jews from the Gentiles; which middle wall of partition Christ, our peace, hath broken down. Fourthly, Because the Sabbath was a type or sign of sanctification and spiritual rest by the promised Messiah, the substance and accomplishment of what was shadowed. Lastly, The Apostles prohibition of the necessary observance and Divine esteem of the Sabbath-days, 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 Lord's 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.

Groundlesse 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; 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 Judgment 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 days finished the Creation, rested 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 forever do them homage. If they say, they could not, as most certainly they cannot, then is neither the nor a seventh days Observation Moral: Much less Moral is the first day of the week or Lord's day, of which there is not the least title or glimpse in the fourth Commandment. 'It is true, in this age and land of Novelty, some Reasons and far fetched circumstances have been dispersed among the people, to persuade the Morality of the or a seventh, and thence to insinuate the Morality of the Lord's day; but the shallowness and ill composure of their Arguments is so obvious, even to men of indifferent capacity, that we shall only 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 bounden and perpetual duty.

REAS. II. The Sabbath was instituted in Paradise, whilst Adam retained his innocence 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 rested, and that was on the seventh day: whereas Adam fell on the day of his Creation, which was the sixth day, and at evening was cast out of Paradise.

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, yet were they Ceremonial and abolished in Christ.

REAS. IV. Heathens observed the seventh day as an holy day; Therefore the seventh days observation is Moral and Natural.

ANSW. This Argument is likewise false; for such heathens had not the seventh days observation by instinct of Nature, but by imitation from the Jews, as some amongst them had and still have Circumcision and Sacrifices: And that is not Natural which some people, but what all observe; which never was nor will be proved of the seventh day.

REAS. V. The word Sabbath signifies rest; The Lord's day is a rest; Therefore the Lord's 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, and John is a man: So might St. Du • stance, be called The Temple, because the word temple signifies Chu • ch▪ and St. Dunstans is a Church. But we • ist not to spend time in breaking staws, 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: On • lie, 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 only 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 rested from his work of Creation: Therefore the Lord's 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 Lord's day. Those prophetical words of our Savior, Pray ye that you • flight be not in the winter, neither on the Sabbath day though we could prove them undeniably to be Figurative, and are so understood by some of the new Sabbatarians: yet taken literally, import no more but that the Sabbath or seventh day, was kept at the time of Jerusalem's destruction, about thirty nine years after the death of Christ; 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 Lord's 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: But this Text affords no foundation at all for their conceit, who would have the Disciples then assembled to celebrate the day of Christ's Resurrection; For,

1. The day was spent, or very little of it remaining, before they assembled.

2. The Scriptures expressly tell us, why they met, they were assembled for fear of the Jews; and what they did being met, they supt together, and their meat was broiled fish and an honey-comb: 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 Sepulcher, and bringing spices, with intent to anoint our Savior's body; And the travelling of the two Disciples from Jerusalem to Emmaus upon their private occasions, 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; and therefore when Christ appeared unto them as they sat at meat, he upbraided them herein with their unbelief and hardness of heart. How then could it be, that the cause of their assembling was to celebrate the day of Christ's Resurrection? The other time wherein Christ did appear to his Disciples assembled, was (saith the foresaid Evangelist) after eight days; which word after shows that the eight days were fully complete and ended, and so this meeting of the Disciples falls on the ninth day; Now accompt Nine, either including the day of Christ's 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 days must be interpreted, before eight days, to wit, on the seventh, which is most ridiculous.

Come we to the Acts, and we read not there, that the Apostles did practice 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 BURTHEN upon you THEN THESE NECESSARY THINGS, that ye abstain from things offered to Idols, and from blood, and from things strangled, and from fornication. As for that meeting of Paul and the Disciples of Troas; whether we respect the time or the end of their meeting, it makes nothing at all to the celebration of the Lord's 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 on Sunday night; and, saith the text, they cantinued together ti • break of day. Now what is this to the Lord's 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, that the time of celebrating the Lord's day, does continue no longer then till the evening, according to the old Levitical rule, from even unto even shall ye celebrate your Sabbath: 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 Lord's day? And for the end of their meeting, prayer, preaching, receiving the Lord's Supper, heavenly conference; these were to the Disciples (not • eekly, but) daily -ordinary exercises; 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, the Doctrine of the Apostles, common reason.

In all those Sacred Epistles of P • ul, James, Peter, John, Jude, we have not one syllable of the Lord's day. That of the Apostle Hebr. 4. 9. is not spoken of a weekly temporary rest, but of another; a rest which he exhorteth us to strive to enter into by faith; a rest in the heavens into which Christ Jesus our high Priest is passed before us. This rest (say Interpreters) is a Spiritual rest, begun in this life by ceasing from sin and doing righteousness; but perfectly and everlastingly continued in life eternal: Which is so clearly the true sense of the Apostle, that it is confessed by some of our New Sabbatarians.

'It is true, St. John, who wrote his Book called The Revelation about the year of Christ 96, 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 Lord's day: Which shows indeed that the Lord's 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 Lord's day hath no precept, no practice, 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 Lord's 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 Lord's day; yet from that of John we may gather, the observing thereof is very ancient, & was sometime before John wrote that Book: And it hath been undeniably observed by GOD'S Church in all succeeding ages to this day. To the second we answer; The Observation of the Lord's day is appointed by the Christian Church. The Church (saith U • sin) out of her own will and pleasure chose the first day of the week for certain reasons. The Church (saith Napier) transported the exercises of Saturday to the Sunday. The Church (saith Willet) changed the holy day of rest from the seventh day to the first, which is the Lord's day. But, we shall not insist upon the testimonies of particular men, since we have herein the concurrent Judgment of all Protestant Churches, as may be seen at large in The Harmony of Confessions: Take thereout one • nstance; It is apparent (saith Auspurg) that the Church appointed the Lord's 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 Lord's day was ordained instead of the Sabbath, as necessary, do very much err. To the third Demand we answer; That the Church upon just Grounds hath appointed the Lord's day to be kept holy; Which Grounds are these. First, The Morality of the fourth Commandment requireth, set days and times to GOD'S public Service; and therefore the Christian Church for the performance of this Commandment and according to the liberty wherewith Christ hath made her free, did amongst other days, set apart the Lord's day to GOD'S Service: And in respect of this General Warrant it is, that Divines do frequently say, the Observation of the Lord's day hath Authority from GOD'S Commandment. Secondly, The Equity of the seventh days Observation under the Law, obliged the Church to set apart the seventh day under the Gospel: For it were disproportionable and an utter shame, 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. Thirdly, The Church, not placing any holiness in d • yes, nor from an opinion of the necessity of keeping one day rather then another, did out of her own judgment, freely and voluntarily choose the first day of the week for our seventh days Solemnity: and this free choice of the Church is in part acknowledged by some New Sabbatarians; I profess (saith one of them) 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. 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: The Other, In memory of Christ's Resurrection, who on the first day of the week rose from death: And in regard that Christ by his rising again, did mightily declare himself to be the Lord; Therefore the Church called the day of Christ's Resurrection the Lord's day. 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 Christ's Resurrection-day the Lord's 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 Lord's day; for this is false. Christ (we know) by his birth of a pure Virgin, did mightily declare himself to be the Lord, and therefore the day of Christ's Nativity is also the Lord's day; yea, • ur Lord himself expressly calleth it His day, John 8. 56. Again, Christ by his sustaining the wrath of GOD for the sins of the whole world, did mightily declare himself to be Lord, and therefore the day of Christ's Passion is also the Lord's 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 only. Again, Christ by his ascending into heaven, in the presence and sight of his Apostles, did mightily declare himself to be the Lord, and therefore the day of Christ's Ascension is also the Lord's day: So that had the phrase and speech of the Christian Church so determined, the day of Christ's Nativity, Passion, Ascension, or the like, might have been called the Lord's day as well as Christ's 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 Lord's day, Christ set the Lord's day apart; Not that Christ was the Author of the said change and institutour of the Lord's day, but that Christ by his Resurrection was the cause or occasion wherefore it was changed and set apart: As we usually say of the fifth of November, The Papists made this an Holy-day; 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 Christ's Rising again is a part of that work, not the whole work, which he performed for man's Redemption; and is in itself no greater nor more beneficial unto us then his Incarnation, Birth, Passion, and the like: For, had Christ only 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 Christ's Nativity hath like warrant and allowance from Scripture as the Lord's 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 Lord's day is no more nor otherwise THE day appointed for us to rejoice on, then the day of Christ's Nativity.

QUAERE X. Whether Christmas day ought in any respect to be esteemed above another of the week-days? And whether people may not without offense 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 Lord's Nativity, is the Lord's day; and by his Spouse, the Church, set apart to GOD'S public worship and our souls edification, it ought clearly to be esteemed above any of the common week-days: And for people on this day willfully 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 Christ's Nativity is a Sabbath or rest unto the Lord, and GOD will have us to keep holy the Sabbath or rest-day. Next, it is a despising and dishonoring of their Mother the Church, which whosoever are guilty of, not only sin against the fifth Commandment; but by our Savior himself we are enjoined to account all such as revolters from the Christian Faith, heathen men and publicans. Lastly, it is a ground and in let to the violation of all orders and decency in GOD'S service, which is expre 〈…〉 〈…〉 demned in Holy Scripture. And if to break GOD'S 〈…〉 mandments, to contemn his Churches authority, to 〈…〉 me heathens and publicans, and to overthrow all order and decency in GOD'S services, be offenses to GOD; Then mu •• we conclude, that to work or follow our vocations on Christmas-day, is a great and high offense unto GOD.

QUAERE XI. Whether you think the Parliament and Assembly have erred and played the fools in condemning and rasing out Holy-days not warranted in the Word? And whether to observe them be not highly to dislike, and flatly to contradict (in point of practice at least) their proceedings in order to a Reformation?

ANSWER.

Thoughts are free, and every man's 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 Christ's Nativity and the like are appointed Hol • -days by Act of Parliament; 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. Secondly, by our Quaerists own confession the Order alleged condemns Holy-days, not warranted in the Word; which does nothing at all concern the Day of Christ's Nativity; the Observation of this day being warranted by the holy Scripture, instituted by the Apostolic Churches, and practiced throughout the Reformed: 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. 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 only the name of Patriots and Lovers of Religion, and such Reformers of Popery and prophan • nesse as stood themselves in need of Reformatien: Now, of what price or esteem these men's 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; Unto which we shall say no more but what one of their Abe • tans and Favorites has long ago been forced to acknowledge; 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, to draw up a Government and Direction in worship for so many Churches, many of which Churches have not so much as one of their members there.

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.

'It is 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: 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 men's ways, and how pur-blind in their own? What talk they of superstition? Was there ever read 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 Lord's 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? Do not most of them teach, that it is unlawful to ring the Bels in peal upon the Lord's 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 Bowles; To hawk or hunt; To give money to a servants or apprentices Box, or to send a couple of Capons or any other present to a friend in the Twelve-days; To use a ring in the Solemnization of marriage; To cover a herse 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 Saturn the Father of God's) in which there was a Sheaf offered to Ceres Goddess of Corn; a hymn in her praise called 〈 in non-Latin alphabet 〉 ? And whether those Christians by name, to cloak it, did not afterwards call it Yule, and Christmas, as though it were for Christ's honor? 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 phantastical 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 practice of the pure, ancient, and Apostolic Church; and its growth from Christians conformity to the said practice; which we have fully and at large proved in our fifth Section. Those Feasts to Saturn, which began on the 17th of December, & lasted three days, concern not us; unless our Opponents will say, that Christians may not set a day apart to GOD'S 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 Saturn, is down-right false; for that offering and hymn to Ceres was at her own Feast, which was in April: And by consequence those derivations of Yule from 〈 in non-Latin alphabet 〉 , and Kariles from Ceres are ridiculous; and savor of as much wit, as that of Tarleton to the School-boys of Westminster, when he told them, that Nap • in came from Neptune, and Trencher from his Trident. 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. 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 Caroll, 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 GOD'S▪ people and Services in this kind: Plutarch tells us, that the ancient Jews (with whom no doubt was GOD'S true Religion) did sacrifice to Ceres & Bacchus; and that from Sabafios, one of the names of Bacchus, they called their Feasts Sabbaths. Josephus tells us of a sigment no less monstrous; That when the Jews came out of Egypt, at the end of every six days journey, they were troubled with ulcers and sores in their groines, and for that cause rested 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 groine: 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 GOD'S; as well as the spirit; 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 Bonefires 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: And why was this course of singing more lawful in those days 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 days of Feasting: And this use then was (say the Assembly of learned Divines) for the maintenance of mutual friendship. 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 Christ's Honor and Worship?

ANSWER.

It is a most wicked slander, that we solemnize the day of Christ's Nativity under a pretext only and show of Christ's honor 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 honoring of Christ, and to a thankful contemplation of those infinite and unestimable benefits, which accrue unto us by Christ's marvelous Birth of a Virgin: Nor is this from any Heathenish Customs, but from the evident examples of GOD'S Church throughout all ages, ever since Christianity hath been professed. 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. 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 read that Heathens do Marry, 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, that the Heathens observed the seventh day for a Holy-day and Festival; 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 practice 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 acknowledge your error, lay down your practice (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 practice; 'tis granted, we ought to acknowledge our error, and lay down our practice: But in Ca • e we can prove, as it is manifest we have proved, that our practice hath the approbation of GOD'S 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 anything 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 practice 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 rehersal 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 men's 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, and Heresy (without GOD'S 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 everyone in his place and calling to act according to the Word of GOD and the example of the best Reformed Churches. Fifthly, It is an argument of superstition; For, to account days 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, and one of the best testimonies that the Scriptures be the Word of GOD. 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: And, if the Universal Tradition of GOD'S Church be a necessary and certain foundation, whereon to build ou • belief of the said Gospels from which we have the relation of Christ's 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, 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; Then it follows undeniably, that the Lord's day and all set days of GOD'S worship, set Fast-days, set Lectures, daily prayers with our Families, singing one Psalm all together, 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 practice 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 practice, now put upon it?

ANSWER.

Sir, You have an account of our practice; and how rational it is, we appeal to your own conscience and the judgment 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) no day so properly Christ's as his Birth-day; which may appear, if we set it in comparison with other days 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: 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: Nor the day of his Ascension; for Enoch and Elias had their Ascension too, and that long before his: But his Birth-day was HIS without a fellow; none ever SO borne, none ever borne SUCH a one; and therefore (as no Festivity is besides it) it is attended, as Christ himself, with an Apostolical retinue of Holy-days.