FOr the dissolving of this doubt, Saturnus Aegy­ptius was wick­ed Cham, saith Laurentius Co­domannus in Anno M. 1905, Saturnus Baby­lonicus was cruell Nimrod, ibid. and setling all religious, and peaceable mens minds and consciences concerning the observation of Christs Nativity, we must know

1 That Saturn, who (as Heathens them­selves inform us Phornutus, Also Cicero de natura Deorum Macrobius Sa­turnalium, l. 1. c. 7. Boccaçe ge­nealogie of the gods,) was son to Coelum, or Coelus and Vesta, Father of the Heathen gods, took to wife his own sister Ops, by whom he had many children; Jupiter, Juno, Neptune, Pluto, and others, Patri Coelo viri­lia exsecuit, he cut off his father Coelums genitalia, and threw them into the Sea, a most unson-like, and an a­bominable fact, he was famous in his generation, because he Macrob. Sa­turnal. l. 1. c. 7. Polyd. Virgil. de invent [...]ribus r [...]rum, l. 3. c. 3. first found out the art of grafting fruit trees and hus­bandry in Latium, a part of Italy, and taught it first in Europe, he was generally honoured by the Heathens, as a god, and to that end, sacred rites were done unto him, and the 25 of December, with the rest of the days follow­ing, seven days together, were appointed and generally observed by the idolatrous Heathen, to that end, sacrifices, sports, and other solemnities, were magnificently, and with great preparation and rejoycing performed, Polydor. Vir­gil. de invent. rerum, l. 2. c. 14 23. & l. 5. c, 2. S [...]neca Epist. 18 Prin Histrom. p. 751. &c. which the Apostle tels us is foul idolatry, a sacrificing unto Devils, 1 Cor. 10. 20. At which time also, there was a sheaf of Corn, offered to Ceres, their Goddesse of Corn, and an hymn sung in her praise, called [...] and [...]. Also Feasting, [Page 2] Pol. Virg. de invent. l. 5. c. 2. Horatius Ca [...]m. l. 1. Ode 37. & Sermo l. 2. Satyr. 7. Also Vir­gil. Ovid, & a­lii. Drinking, Stage-plays, Enterludes, Masks Mummeries, Dancing, and all licentious dissolutenesse by their Lords of mis-rule, (especially in England, saith Polydore Virgil) who, for that time commanded all in the house, the Gover­nours, as well as others. He was made propitious by sacrifi­ces of men unto him, as they thought. Plut. Moral. p 379. His better part as they believed) being translated unto heaven, shineth forth in the greatest and highest of the seven Planets, called Sa­turn, a malevolent star, Stella nocens Saturnus. Lu­can. Him, and also Belus, Jupiter, Mars, Mercurius, Venus, Pluto, Neptune, Apollo, Bacchus, Flora, and many other souls of great men departed, the Pagans worshipped for their gods, because while on earth, they deserved well of mortall men, did many good things, saith Lactantius Firminianus, Lactantius in­stitut. divin. l. 1. who as Augustine Aug. de Civit. Dei, l. 3. c. 3. & 17. saith, were known to have been adulterers, and notorious malefa­ctors, though in some other things famous. Sir W. Raleighs History of the World p. 73. 75.

That festivall time in December, called Saturnalia, (Sa­turns feasts, because in honour of Saturn their idol god) was called also [...], and [...], Yule, Athen. l. 14. Veteres Theolo­gi begin their year as [...] à Domini praesentiâ, which some re­fer to his birth, some to his ba­ptisme, & some to the appear­ing of the Star to the Wise­men, Beroald. Chron. l. 4. c. 1. because of the sheaf then offer'd to Ceres, and hymn sung in honour of her, for the words were generally used both for a sheaf and that hymn, which time they spent in idolatrous sacrificing, feasting, revelling, and the like, as above-said.

At this time was consecrated to the honour of Saturn, Ceres, and their goddesse Vesta, by the ancient Heathens especially.

So the first day of January, commonly called New-years-day, of which I have not yet observed any good reason in Antiquity, save only this, because the Christians retained the Julian Account and year, as the truest which begins the year on the Kalends, or first day of January, as Hospin. de o­rig [...]ne Fest. Ch [...]istian. f. 31. Ho­spinian observeth, without having respect to the true ac­connt of the beginning of time, but conceive rather that the year should begin on March 25, when our Politicall and Civil year begins, and the first day of the worlds crea­tion, as some learned men think: Or rather now about the tenth of March, when the Sun first enters into the first degree of Aries, and begins our Spring, or about the 3 ^d. of [Page 3] Aprill, about which time Christ suffer'd, it being usuall with Antiquity, to record the day of the death of eminent persons in honour of them, for their birth day, because they then begin to live the life of Eternity. The Ancient Heathens, i Martis erat primus mensis, Venerisque se­cundus, Ovid. Fast. lib. 1. as the Romans, did begin their year with March, as appears by the names of the Moneths still in use among us, namely, September, October, November, December, that is the seventh, the eighth, ninth, and tenth moneth, till Numa Pompilius the great forger and advancer of Hea­the Romane Idolatry and Superstition, who began to reign about the third year of the sixteenth Olympiade, saith Plutarch. Plut. in vita Numae Pompilii p. 48 Pol. Virg. de invent rerum l. 2. c. 4. The Arabians and the Aegyptians began their year with the Vernall Equinoctiall or Spring, and the Jews, their Ecclesiasticall year for holy feasts and Church-affairs with Abib about the latter end of our March. Or else, we should begin in September, as the Asians, the later and Christian Greeks: for the Ancient Greeks began their year with the Summers Solstice, that is in June, as they did also their Olympiades, Sc [...]arpi Sym­phon. p. 141. Laurent. Codo­mannus Anna­les. Beroaldus Chron. l. 4 c. 1. p. 236. saith Beroaldus, The Ecclesiasticall Astrologers begin their year and account with September, do also the Jews: the Jews for legall, politicall, and civill affairs, because they generally believed the World was then created, the fruits being then all ripe, and not any in March at the Passeoeer, for then corn was green, and green ears were offered to God, as appears by Exod. 9. 31. 32. Avenarius in Lexico Hebr. the word Abib, [...] signifies Spica cum culmo, spica virens maturescens, a green ear, earing, earing time Pagnin and Avenarius, see Exod. 9. 31, 32. Levit. 2. 14. The Septu­agint usually renders it by [...] new fruits: And the text says expresly that the plague of hail, Exod. 9. which we may suppose hapned about the beginning of Abib, March Moon, or a few days before (as Mr. Mead well conjectu­reth) had smitten the flax and the barly, Mead Diatriba 3. part. p. 627. because the barly was eared, and the flax bolled, but the wheat and the rye were not eared, after which earing, it must have some time to ripen, with us they have about two moneths and sometimes more, and so with them, (as I conceive) harvest began [Page 4] (their two loaves of first fruits, and harvest feast of them, because of the ripe corn) at Pentecost, Exod. 23. 16. the beginning of harvest and not the end, as some affirm, for their seed time both for wheat and barly in Egypt (and therefore also about that in Palestine) was in November, and their barly was ripe in the sixt moneth, but their wheat not till the seventh, about a moneth after, as Pliny informs us, which must be in May and June, the usuall time of Pentecost which fell out most commonly in May, therefore this moneth was called Aethanim, which signifieth strengths, because all things were created in the strength, and much about the time, our Blessed Saviour was born, that moneth beginneth towards the end of our September Moneth, but I return, having thought good to add a word or two concerning the beginning of the year.

The first of January, commonly called New-years-day, a part of our Christmas was dedicated to the honour of their two faced Polyd. Virgil. de invent. re­rum, l. 2. c. 4. Idoll Janus so called, and pictured, bcause he was a wise Prince, that did look back, and well observe times and things past, and thence did wisely gather and foresee what might be hereafter, and accordingly did re­gulate his affairs, which day the Heathens did in like manner solemnize, and also by sending of New-years-gifts one to another, wherefore the whole Catholike Church (as Mr. Prin Histriom. p. 756. Concil. Al­tisiod. A. C. 614. Can. 1. Synodus Turonica 2 Can. 23. Concil. Constant. 6. A. C. 680 Can. 62. informs us out of Alcuvinus) and four famous Councils appointed a solemn fast to be kept on that day, to bewaile all heathenish sports, plays, and lewd idolatrous practises and prophane courses, Polyd. Virgil de Invent. rerum l. 5. c. 2. prohibiting all Christians under pain of Excommunication from obser­ving the first of January as holy, or sending New years gifts. Durand. Ratio­nale divin. offic. l. 6. c. 15. It was condemned also by many ancient and learned Writers, as Ambrose, Augustine, Chrysostome, and many o­thers, yea, and by two Popes as bad as they were, name­ly, Pope Zachary, and Pope Martin.

February the second was dedicated to the honour of their goddesse Februa, Rhenanus in Tertul de Coro­na militum. (the mother of Mars, Tertul. de I­dolat. another of their Deities) to whom the Pagans offered burnt torches, [Page 5] tapers, and wax-candles to pacifie the evill Spirits, as they did also on the altars of Saturn, on his festivall days, and the moneth is called February from Februus, which is Pluto, the god of hell, as the heathens imagined.

May-day, the first day of May, was consecrated and kept in honour of their devill goddesse Flora, Polyd. Virgil. de Invent. re­rum, l. 5. c. 2. a notable rich whore, at what time they used to bring laurell, green boughs and branches of trees and flowers, with singing and rejoycing, and adorn their doors and houses with them, a heathenish idolatrous practise, condemned by the Councill of Toledo, Concil. Tole­tanum A. C. 617 Can. 73. where were present 77 Bishops, and by Pope Martin, and by many other good writers, yet frequently practised in many places of England to this day.

The first of November, was solemnly kept by the Pagans, in honour of all their devils Deities, 1 Cor. 10. 20 and a Temple built in Rome, and consecrated in honour of them, both that feast and Temple were therefore called Polyd. Virgil. de Invent. re­rum, l. 6. c. 8. Pantheon.

Thus you have a brief account of some of the Pagan idolatrous festivals, and how observed by them in honour of their idoll devill gods, and consequently how little rea­son we Christians have to observe them. Now

2 To come neerer to the point in hand, we must know also that the heathen idolatrous holy dayes were turned into Christian, as Christ's Nativity Polyd Virgil. de Invent. re­rum, l. 5. c. 1, 2. Durandus Rati­on. divin. offic. l. 7. c. 34. in festo omnium Sancto­rum, Franc. de Croy his first conformity c. 19. 20. was appointed to be kept, and hath long been generally observed on the very time and day, when Saturns idolatrous, riotous feast was solemnized, and in the room and imitation thereof, and therefore that time was anciently called Yule [...], and [...], as the heathens called it, and the mad, ryotous, pro­phane playes, and sports in Christmas time, Yule-games and Christmas Karols, sung in praise of Christ, as the heathens did the hymn [...], in honour of the idoll Keres, that is Ceres, Doctor Ʋsh [...]r. de anno Maced. & p. 40. out of Beda, de ratione temporum. goddesse of corn.

Innocents day Decemb. 28. The pretended day in which the Innocent children of Bethlem were murthered by He­rods command, Matt. 2. 16.) is dedicated to the memory, [Page 6] and kept in honour of them, as it was consecrated and kept festivall in honour of the Pagans idoll god Quirinus the sirname of Romulus, the founder of Rome, whose idoll feast is called Quirinalia.

The Circumcision of Christ, was solemnized on Jaunary the first, in the roome of their two-faced Jani hisrontis imago Virg. l. 7. Plutarch. in Numa Pompil. p. 48. Latinae versionis Xy­landri. Jodo [...]us in Hora [...]. f. 57. idoll Janus heathenish idolatrious-festivall, and from thence Yule an hymne and sheafe, (a burnt offering) to Ceres, our Bla­zes Christmas Karols and sending of New-yeares-gifts came.

The Purification of Mary, is celebrated on February the second, and called Candlemas-day, because of the many wax candles and tapers offer'd and burnt in honour of the Virgin Mary, Polyd Virgil. de Invent. l. 5. c. 2. and christened by the Papist Candlemas­day, as the Pagan Idolaters did on that day to their she­god Februa, more abundantly then to Saturn on his day, but accendant quotidiè lucernas, quibus lux nulla est, let them light candles to them that have no light in themselves, said Ter­tullian and Lactantius of the Tertul. in A­polog adversus Gentes, [...]actant. Institut l. 6. c. 2. heathens.

May-day, also hath been by us observed (by the com­mand of Superiours as others holy days were) even with the heathens customes of bringing green boughs, branches of trees, flowers, and adorning of houses, windows, with them, just as the Heathens did, also May-poles, dancing, drinking, and the like, Ethnicorum more, after the man­ner of the idolatrous Pagans.

Likewise, The first of November, was dedicated and ob­served festivall in honour of the Virgin Mary, and all the Saints, by the Church of Rome, Polyd. Virgil. l. 6. c. 8. Durand. Rationale di­vin o [...]ic. Ro­delphus H [...]spi­nian. de orig. se­storum Chri­stian. f. 159 and called All-Saints-day, (as the Pagans observed it in honour of all the idol gods calling it Pantheon) and that by the decrees of Pope Boniface the Fourth, and Pope Gregory the Fourth.

3 This change of Pagan idolatrous feasts into Christian, in honour of Christ, and the Saints, was made by some of the Ancients, when Christianity was spread among the Heathens, and many of them converted to the true faith, in hope, that by complying with them, in observing their [Page 7] festivall days but to Christian ends, they should the rather draw the Pagan Idolaters from Paganism to Christianity. Pope Telesphonus Rabanas M [...]urus I [...]st [...]t. Clericorum l 2. c. 31. ut r [...]f [...]rt Guil Prin Hi­str [...]om. p. 774. Missas in nocte Nativitacis Christi t [...]r cele­brari statuit Telesphorus. Summa Conci­liorum & Pon­tificum per Bar­tholom. Carran­zam, p. 17, 18. Doctor Fu [...]k in an [...]wer to the Rhemish Test. Matth. 2. 5, 4. who began about the year of Christ 140 in the time of Antoninus, the Emperours reign, was the first Authour we read of among the Romans, of the celebration of Christs Nativity, and on that day Saturns devil-feast was began, viz. December the 25, but in other Churches (excepting Constantinople) I find as yet no obser­vation of it, the Church of Rome, where Antichrist was to reign, being the first beginner and authour as of most other superstitious observations, so of this also. Before Constantine the Great, there were not many festivals obser­ved, and the feast of the Nativity of Christ, Easter and Pentecost, which two last certainly (were observed before the Nativity) were not universally observed till many years after, saith Dr. Fulke, no not till many hundred years after Christ, see Magdeburgensis Century 2. 4. 5. 6. Gregor. Magnus in Evang. hom. 8. Chemnit. harmony p. 92.

The other feasts mentioned before, were changed by Pope Boniface, Bedae Eccles. histor. l. 2 c. 14. and Pope Gregory the First; Greg. Magn. Ep. l. 9 Ep. 71. Pope Boniface began A. C. 419. Pope Gregorius began A. C. 590. as Alstedius and Bellarmine Alsted. Chron. p. 279. Bellar. de Script. Ec­cl [...]s. inform me, contrary to the judgment and will of renowned Ambrose, Augustiue, and the whole Councill of Affrick, Guil. Prin histr [...]om. p. 760. Can. 27. 28. and others. And to speak truth at the first, Christs Nativity and other feasts was religiously observed by the Christians. Hear Tertullian of this matter, Tertull. in Apolog. adver­sus Gentes c. 39, 40 f. 187. Ex­cellently also to this purpose Greg. Nazian­zene in orat. in Natalem Dom. A good exam­ple. for Christi­ans now to fol­low, on the Lords dayes, & days of thanks­giv [...]ng. saith he, (speaking of himself, and the Christians of his time.) Coimus in coetum, & con­gregationem, ut Deum quasi manu facta precationibus ambia­mus orantes. Wee assemble together into one company, that so we might, as it were, assault and besiege God with our joynt prayers. Again, we feed our faith, with holy words erect our hope, settle our confidence, establish our discipliue with the often in­culcations of divine precepts: also there are exhortations, corre­ctions, divine censures. After which, they kept the Supper, or Love-feast (Agape) in which nihil vilitatis, nihil immo­destiae admittur, non prius discumbitur quam oratio ad Deum [Page 8] praegustatur, in which, no vilenesse, no immodesty is admitted, they sate not down (to eat) before they had first sent up a prayer to God. Editur quantum esurientes capiant, bibitur quantum pudicii est utile, and then falling to their meat, they eat no more then would well satisfie their hunger, drink no more than was fit for modest persons, satiating themselves, so as they re­membred they were to worship God in the night after. Ita confa­bulantur ut qui sciunt Deum audire, discoursing as they who well knew God heard them. Post aquam manualem, and after water to wash their hands, and lights were brought in, every one as he was able, was provoked to sing a Psalm to God. And as prayer began, so it likewise concluded the feast, after which they departed non in catervas coesionum, neque in classes discursati­onum, nec in eruptiones lascivorum, not into the rude routs of swashing blades, not into the companies of rambling fellows, not into the lashings out of lascivious persons, but to the same care of modesty and chastity, like those, qui non tam coenam coenave­rint quam disciplinam, who had not so fed their bellies, as their minds and hearts with wholesome discipline. Thus he shews how religiously they observed their feasts; the supposed day of Christ's Nativity, and other festivall days at first, after their change from Pagan to Christian festivals, which strict and religious observation of those days, were it now injoyned by authority, and practised, I believe it would be as much disliked by our Christmas men, as the non-observation of the time is now displeasing.

4 But then withall, it must be remembred, that within a little time after, the observation of these Pagan festivall days (though the name and end was changed) brought in all the heathenish customes, and Pagan rites and ceremo­nies that the idolatrous Heathens used, as riotous Drink­ing, Health-drinking, Gluttony, Luxury, Wantonnesse, Dancing, Dicing, Stage-plays, Enterludes, Masks, Mum­meries, with all other Pagan sports, and prophane practi­ses, into the Church of God, which was never defiled with these prophane abominations, till those Pagan holy days [Page 9] were changed into Christian, which by reason of mens naturall processe to carnall pleasures, and heathenish rites and ceremonies, &c. did soon transform all Christian fe­stivals into heathen again, as many learned and good Wri­ters assure us, Vide Prins Histricm. p. 760 till at last, all Christendome was over-run with them, and in a manner all life and power of Christi­anity eaten out with those Pagan Christmas pastimes and heathenish delights. Hunc diem plurimi Christianorum diurnis nocturnis (que) compotationibus, commessationibus (que) pa­gunt, ita ut non Christi Natalia, sed Bacchanalia potius & Lupernalia agere viderentur, so that they seemed not to keep the feast of Christ's Nativity: Hospinian de o­rig. fest. Christ. f. 45. & 159. (the like may be said of other ho­ly days) but rather the drunken and riotous feast of Idoll Bac­chus and Pan, as Hospinian truly saith. It is true also that Beroaldus observeth, Bercald. Chroni­corum, l. 4. c. 1. that the pretence of celebrating the memory and vertues of some eminent godly Christians, brought in holy dayes, Primum ad o­tium, d [...]inde ad nequitiam & ad caetera quae otium alit ma­la, inducit. and holy days idlenesse, and idle­nesse, prophanenesse and all licentiousnesse, but we may say of the observation of holy days, as our Saviour in a­nother case, from the beginning it was not so. The truth is, that holy days, Monkery, Nunnery, solitary life, Images, praying for the dead, prayer to Saints departed and An­gels as Mediatours, were brought in by the factors for Antichrist, yet with such specious pretences, and seeming devotion and holinesse, that even many good men were strangely deceived by them, till it was too late to with­stand them. But by those Christmas sports, carnall plea­sures and delights, God hath in those few holy days been more dishonoured, the devill better served, evill men more hardned in their wickednesse, and good men more grieved, and more souls sent head-long to hell, than on any other day, yea, than on all the rest of the year beside.

Wherefore, those godly Fathers, Augustine, Augustine the father flourish­ed A. C. 4: o died 433. B [...]llar de Script Eccles. Alst [...]d. Chronolog. and others, observing those growing evils that followed thereupon, wished Pagan festivals had never been turned into Chri­stian feasts, but quite abolished, the better to avoid all heathenish customes, dissolute and prophane practises.

[Page 10] And although the disorders and abuses of those days were afterward condemned by Councils and Synods, as by the Councill of Rhemes, A. C. 1583, by the Synod of Toures in France, the same year, and by others before and since, yet all in vain, no rooting of them out, but by taking away the observation of them wholly, as experience sheweth.

Thus we see who first appointed those holy days we formerly kept as holy festivities, viz. the Heathen Pagan Idolaters, in honour of their idol devill gods, the souls of some dead Heroes, which all Christians ought to abomi­nate, and that long after such idolatrous use of them, some seducing and seduced Christians turned the same days into Christian festivals in honour of Christ and the Saints, in complyance with the Heathen Idolaters, out of hope to draw them to a Christian Religion, but though the corruption of mans nature, especially they having no divine warrant from Iesus Christ so to do, it turned to the hard­ning of the Heathens in their Idolatry, and the uni­versall and abominable corruption of the Church of Christ.

5 Now let it be considered, whether Christ was born as on that day, which commonly goes under his name, or about that time, and surely upon inquiry, wee shall finde that hee was not born then, but rather about the end of September, in October, Hospinian. de orig. fest. Chri­stia. Matthaei Beroaldi Chron. l. 4 c 12. Hen. Wolphius in Ch [...]ō. The Jews Ch [...]istian aera or a [...]coun [...], [...] birth of Christ beginni [...]g in September, Jo­sephus S [...]aliger de Emend. tem­porum, Hugh Broughten in his Consent of Scripture, in A. M. 3953. Jo ban. Cansabon. [...]xe [...]c [...]t. p. 91. Scaliger a so in Canonibus Isa­gogi [...]is, p. 297. Mr. M [...]ad. [...]ia­triba 3. part. p. 617. &c A [...]sted. Praecog. T [...]ol. p. 532 & 572. Alsted. Chronol p. 19. 22 74. & 120. Encyclop. p 2998. Who addeth further, ut docent e [...]uditi Chronol [...]gi. It is the opinion of the most learned Chronologers, saith Mr. Mead, Di [...]triba 3 ^d. port p. 6. 8. Doctor Drakes sacred Chronog. p. 72, 73. Scharpius Symphon. Veteres animad vert [...]sse Dominum nostrum Jesum Christum, natum fuisse aquinoctio Autum­nali, quae cansa est ut annos inde sic exorsiprioris aetatis Christiani, quos à Domini nativi­tate solita est inc [...]oare Vetus Ecclesia. B [...]roaldi Chron. l. 4. p. 236. which I thus clear, beside the learned Authors judgment mentioned in the margine.

First, from the time of his conception, which was to­wards the end of December, or in Ianuary at the farthest, and therefore his birth being full 9 moneths or 40 weeks after, must fall about the end of September, or in October [Page 11] which I think evident, by laying down these Propositions, which I believe are manifest truths.

1 That the Jews Ecclesiasticall year began in Nisan, alias Abib, Exod 12. 2. This moneth shall be to you the begin­ning of moneths, the moneth in which Israel came out of Egypt, Exod. 13. 4. which contains the latter part of our March, and the former part of our Aprill.

2 That the Jewish year consisted of twelve moneths.

3 That in those 12 monethes were 24 courses for the Priests to serve in the Temple, each Priest fourteen days, 1 Chron 24. v. 1, and 6. to 20.

4 That in Abiatus course, Alsted. Chron. p. 19, 20, 74. which was the eighth course or fortnight from the beginning of Abib, which be­gan on the latter part of our March, with our March­moon then.

That mistake that Zechary was high Priest, and offici­ated in September, in the feast of Tabernacles may easily be confuted from the text, Luke 1. v. 1, 8, 9. the primitive practise of the Church of Alexandria, which was very ex­act in their accounts, they celebrated the birth of Iohn the Baptist, Aprill 2 [...]. 13 the 28 mensis Pharmutii, saith Cyrill, in an Homily on that occasion. Also by the perpetuall observation of the Jews, and is fully done by S [...]harpius, Scaliger, Causabon, Ber [...]ldus, Mead, Scharpi Sym­phon. p. 471. Causahon out Scaliger. Exer­cit. p. 91. Berc­ald. Chron. l. 4. c. 2. Meads Dia [...] triba 3 pa t. p. 620. and others.

5 That after Zecharies course of ministring in the Tem­ple was ended, and Zechary returned home, his wife Eli­zabeth conceived him, who was after called John, Luke 1. 5, 6, 13, 19, 23, 24, After these days, (that is, the end of his course and ministery) his wife Elizabeth conceived, &c. which was in the latter end of our July, and John was born in the end of our Aprill Scharp. Sym. phon. p. 473. Alsted. Chron p. 20. 74. 121. Brough [...]ons Consent in A. M. 3953. Cau­sabon out of Scaliger. de E­mendatione temporum, & in Canonibus Isa­gogi [...]is. p. 29 [...]. Causa [...] Ex­ercitati, p 91. or thereabout.

6 That our blessed Saviour was conceived in the wombe of the Virgin Mary by the Holy Ghost, six moneths after the conception of John the Baptist, Luke 1. 7, 26, 27, to 36. which must fall out about the end of December, or in January six moneths after the end of July, the time of Johns conception.

[Page 12] These things being granted (w ^ch I think cannot be denied) it must of necessity follow that Christs birth, which was nine moneths or forty weeks after, must fall out about the end of September, or in October, especially he being her first-born.

Secondly, I clear this assertion concerning the time of Christ's birth, from the time of his suffering, thus:

1 It is (I think) generally granted by Divines, Matthaeus Be­roald. Chron l. 4. c. 2. & l. 3. c. 8. that Christ lived on earth 32 years and an half, or 33 and an half, Christ's birth and baptisme were both on the 14 day of the seventh moneth, to which our September answe­reth: he was three year and an half in his ministry, lived in all 32 years and an half (saith Beroaldus) but many o­thers reckon 33 years and an half; g Piscator in Luk. 3. 13 Beza, Broughtons Consent a­gainst A. M. 3941. Lauren­tii C [...]doman. Annales. Ainsw. Annot. in Numb 4. 3. with Gen. 5. 32. [...]eroal [...]i Chron. l. 4. c. 2. all (I think) acknow­ledge an odde half year, for he was baptized and entred into his publique ministery, when he began to be, or entred upon the thirtieth year of his age. Luke 3. 22, 23. at which age the Leviticall Priests (as some affirm) enter'd upon their service. Numb. 4. 3, 35, 39, 43, 47. or as some others when the thirtieth year of his age was compleat, and he began to enter upon his one and thirtieth year, the words are [...], which word for word is: he was begin­ning, &c. Beroaldus renders it thus: Ipse annum ingreditur tricessimum: see the Authors in the Margine.

2 That hee lived three years and an half in his pub­lique ministery, from his baptisme to his passion, is gene­rally granted by Divines, yet some, Alsted. Chron. p. 22. Scharpius in Sympho. p. 474. I have read, say four years and an half, i Laurentius Codoman. An­nales, H. B. & R. B. Iti [...]erari­um sacrae Script p. 477. August. contra Judaeos, Paganos, Arria­nos, l. 3. c. 5. which disagreement doth nothing wea­ken our assertion, but confirm it.

3 T [...]a [...] he suffered the 15 day of the moneth Abib or Nilan, which was then about our Aprill the third, but Austine says on the 8 ^th. Kalends of April (that is March 25.

Now cast away all the whole years (be they more or fewer, it matters not) and there remains half a year or six moneths, which all learned men (w ^ch I have read or heard of acknowledg) which six moneths reckon (either forward or backward, all comes to one account) from the time of [Page 13] his suffering and his birth falleth precisely about the end of September or beginning of October, and so we have the time evidenced to fall out this way also pat with the other. This also Beroaldus proveth from the 9 of Math. B [...]rcal­di Chron [...]corum l. 4. c. 2. Daniel.

Thirdly, Neer upon the same time falleth the observa­tion of Mr. Mead, Meads Dia­triba 3. part p. 615. & 617. Hen. Wolphius in Chron. and some others from John 1. 14. The word was made flesh, and dwelt among us: [...]; and tabernacled, pitched his tent, or dwelt in tents, for so the word [...] signifieth, answerable to the type of the Israelites, dwelling in tabernacles, tents or bushes in the feast of the seventh moneth, Levit. 23. 34. Deut. 16. 13. Nehem. 8. 14, a thing usuall among the Jews, at the feasts of Tabernacles, which began on the 15 day of the September-moon, and ended the 22, at which time they affirm Christ to be born, and so happily answered the type, which another custome used at that feast, seems to con­firm, for while they were carrying the boughs, they used this short prayer, Hosanna, Hosanna, a save now, or save I beseech thee.

Fourthly, Adde here unto the testimony of the Rabbines in Midrash Rabba, that the Messiah must be born in the moneth Aethanim, alias Tisri, and September the moneth of strengths, full of feasts, to teach of the Messiah, And so wee finde that the three chief aniversary feasts of the Jews did foretell and type out Christs times.

As 1 Their Passeover was a memoriall of Israels pre­servation in Egypt, and deliverance out of it in the first moneth Abib, fitly prefiguring Christs death, and our spi­rituall redemption wrought by Christ at the same time.

2 Their feast of Weeks, or harvest 50 days after the Pas­over, the time of giving the fiery law by Moses to Israel with our Pentecost, when the Spirit was given in fiery cloven tongues. Act. 2. 1, 2, 3, 4. So

3 Their feast of Tabernacles, or dwelling in tents or bushes on 15 of the seventh moneth, and September, 8 days together, prefigured Christs Nativity, pitching his tent, or dwelling in the Tabernacle of his flesh among men, four times eight years.

[Page 14] Fiftly, At that time Christ was born, all the world went to be taxed, every man to his own city, Luke 2. 2, 3. but it is not at all probable, that the journeying of all the world, men and women with child, should be comman­ded by Empericall Edict in the depth of winter, when the ways were worst, and the days shortest, and therefore unfittest for travail, especially for women with child, there are days enough in the year beside to gather and pay mo­ney: neither was Augustus Caesar, so bare of money and hard put to it: neither doth Princes use to gather such ex­traordinary taxes of their subjects in the middle of win­ter, and when the fruits of the year are half spent, but pre­sently after harvest, Hen. Wolph. Chron. l. 1. as Wolphius observeth.

Sixtly, At that Christ was born, the Shepheards were watching their flocks in the open fields all night, Luke 2. 8. but tis very unprobable, that they did so in winter, especially in December moneth, sheep being frigoris impa­tientissimae, most impatient of cold, as H. Wolphius H Wolp [...]. l. 1. Chron. out of Heside l. 2. operum, but in houses or stables, as Columella saith. l. 7. c. 3. & Virgil. l. 3. Georg. consider our Saviours words. Matth. 24. 20. Pray that your flight be not in the winter.

Seventhly, Neither is it likely, that the Wisemen that came to visite Christ, were so unwise, as to take so long a journey to, and from Christ, in the Doct Drakes sacred Chron. p. 72. depth of winter.

Eighthly, Christ was born on the day of the Autumme Equinoctiall, in which the world was made by God, de­formed and undone by Adam, but renewed by Natus mun­dus & renatus eodem mense sc­ptimo, [...]er [...]ald. Chron. l. 4. p. 248. See Hen. Wolphius Chr [...]n. l. 1. Christ.

Ninthly, Beroaldus proves Christ birth to be in Septem­ber, by another argument from Daniel c. 9. in his 4 ^th. Book, and 3 ^d chapt to whom I referre the learned.

Lastly, The true, perticular and exact time of Christs birth cannot be determined by men, and if Christs birth were unknown to Clem. Alex. Strom. l. 1. who lived An. Chri­sti, 195. Epi­phanius, Beroal­dus, Mead, Dr. Fulk on the Rhem. Test. Matth 2. 5, 1. Clemens Alexandrinus, and them that lived the next age to Christ, why, I pray you (saith Ho­spinian) do you believe Epiphanius, Epiph. to [...]. 1. l 2. who lived almost 400 years after, who held January 5, or Middelburgensis, [Page 15] who Middelburg c. 4. l. 19. was for the 8 Kalends of Aprill, is March 25, or they that say he was born on December 25. as did Orosius? Some of the Ancients held that Christ was born January 6, and they call'd [...], also [...], some on April 29: some on May 19, or 20: some in September, some on De­cember 25, saith Hospinian, and I. Causabon, Hospin. de ori­gine fest. Christ. Causabon. Ex­ercit. 1. p 91. some on March 25, then the day of the Vernall Equinoctiall, saith Middel­burgensis. Middelburg. l. 19. c. 4. And accordingly, the birth of Christ was ce­lebrated by the Roman, or Latine and French Churches on December 25, saith Theophilus Caesariensis, Palestinae Episcopus. The Aegyptians, Graecians and Armenians, a people in Asia, celebrated his Nativity and Baptisme, both together on our Epiphany, January 6, saith Cassianus and Hugo, Hugo in Matth. c. 1. others on the 15 day of mensis [...]yb. and a­bout January 9, some others on the 14 or 15 mensis Phar­muthi, that is Aprill the 9 or 10, as Cyrill informs us in an Homily on that Cyril in hom. ejus argumenti. occasion.

The first institution of it cannot be known, saith Hospi­nian, and the first mention of its observation that he could finde (though a diligent searcher into Antiquities of this kind) was by Theophilus, In Pasch. Epist. Saint Theophilus Bishop of Anti­och. A long time after the Lords Ascension, there was no day or certain time appointed for the observation of the birth of Christ, saith Beroaldus, Beroa [...]d, Chro. l. 4 p. 238. longo post Ascentio­nem Domini tempore nullum fuisse festum, aut cer [...]o tem­pore distinctam diei natalis ob­servationem. yea, there was no certainty a­greed upon in Epiphanius time, as himself witnesseth, who lived almost 400 years after Christ; and it was after the time of Constantine the Great (who died about 337) that the 25 of December, was chosen, and first in the Latine or Roman Church, but not in the Greek Church till the days of Chrysostome, Mast [...]r Mead Diatriba. 3. part. p. 619. who made an oration, yet extant, at the first observation of that day, which he says they re­ceived from the Roman Church, he flourished A. C. 400. But Beroaldus saith, Beroald Chron. l. 4. c. 1. p. 236. & 238. Hospin. de orig sest. Christ. f. 66 there was nothing certain instituted til A. C. 532, and that, as it seems, the first Councill that determin'd that day, was the Council of Aurelia, or Orleans in France A. C. 558, and after that the 10 Councils of Tole­do in Spain, A C. 621, but it was observed long before that, [Page 16] and surely God hath purposely concealed that day of Christs birth, that none might superstitiously observe it, as he did Moses sepulcher.

Q. But if Christ's birth was about the end of Septem­ber or in October, why then did the Ancients set that time apart in memory of Christ's birth, and not some other neerest to it?

A. The Ancients, who changed that Pagan festivall to Christs Nativity, did not therefore pitch on that day, be­cause they thought he was then both, saith Hospinian, Pau­lus Jovius, and others, especially J. Causabon, Hospin de o­rig. fest. Christ. f. 160. Paulus Jovius bist. l. 38 Hugo in Matth. c. 2. Causobon. Exercit. 1. p. 91. Videntur Pii Patres, &c. Religionem fa­cilius admissum iri sperabant si eadem opera im­pias Gentium solemni ates de­berent & novas inst [...]tuerent, quae ad verum Dei cultum p [...]r­tinent. but because they hoped that the turning the Heathens feasts on these days w ^ch were observed to christian, as they did also some other Pagan holy-days, observing the same days still, but to a better end and use, would be a means to draw the Ethnicks from Paganism, to Christianity, but it turned to a quite contrary effect, to wit, the hardning of the Hea­thens in their idolatry and ways of sin, and the great cor­ruption of the Church of God with heathenish customes, prophane and superstitious practises, through the prone­nesse of people generally to carnall pleasures, superstiti­ous, and prophane customes and practises, and especially through the idlenesse, luxury, pompe, power, wealth and dissolutenesse of the Popes clergy, the superstitious Priests and Monks of Rome Christian, (now long since tur­ned Antichristian) following step by step Rome Heathen, who brought in and countenanced Spurcitias Gentilium, the filthinesse, dishonesty and uncleannesse of the idola­trous Gentiles, as many good Authors and Salvion. de Gubern. Dei, l. 3 Greg. Magnus hom. 17. in E­vangel. & Mo­ral. l. 6. c. 17. Aug. de Civit. D [...]i l. 2. c. 20. Franc. de Croy, his first confor­mity. Synodus Tironensis sub C [...]arl. Magno, A. C. 742. Can. 5 Jeffery Chaucer his Plowmans tale. See many others mentio­ned in Master Prins Histriom. p. 760. &c. which I have not read. Councils inform us.

Wherefore I conclude this section, that conformity un­to, and retention of the Heathenish customes in the ob­servation of days, and perticularly of those days first con­secrated to Heathens spurious idoll Deities, is not com­mendable in Christians, sutable or agreeable to the Go­spell, though under pretext of honouring Christ, and his worship, but to be renounced and cast off for ever, with de­testation of all Christian pious hearts.

[Page 17] 6 But suppose it were true, and certain that Christ was born in the Winter Solstice, on that day we heretofore ob­served in memory of his birth, viz. December 25, (the contrary whereunto is, I think, clearly and fully proved) yet now by reason that our year consisteth of 365 days and 6 hours is longer then the true naturall and tropicall year, by 11 minutes and 15 seconds, or thereabout, every 25 ^th day of December is so much later then the former, so that the 25 of December this present year 1650 fals out about thirteene days, or more later than the true ac­count of time, and later than it was, then which Julius Caesar instituted the Julian-Yeare (the same yeare that is now in use among us) about 54 years be­fore Christ was born, also later by almost so much, then it was on that year Christ was born, therefore our 25 of December is not the day, but December 11, when the Sun enters into Capricorn, (though the former supposition were granted, which may not be) and therefore not to be observed in memory of Christ, especially by knowing Christians, least by their practise they should teach others also to believe that for truth which is very untrue, that Christ was born on that day, by which also we may see how untruly though ignorantly many did say the Collect appointed for that day. Almighty God which hast given us thine onely begotten son, to take our nature upon him, and this day to be born, &c.

7 The celebration of our December the 25 in memory of Christs Nativity (supposing further that he was then born, M. Cartwrights Annotat. on the Rhem. Test. Gal. 10. §. 5. Matth. 2. Sect. 1 and that that time is the true time of the year, and the same time it was when Christ was born, viz. the day of the Winters Solstice) yet is it not justifiable and warrantable for Christians who pretend to honour Christ to observe it.

1 Because there is no precept, example, or approved ground in sacred Scripture for the observation of that day in houour of Christs birth, if any such be, let him that can shew it, and I will imbrace it, and recant my errour at Pauls-crosse, or the Exchange, but it is an humane inventi­on, and a meer tradition of men, and was devised, and [Page 18] the religious observation of it, and other holy days were imposed and commanded meerly and only by man with­out any ground and warrant from Christ, therefore they that will honour Christ, (as all ought to do) must not ob­serve it or them, being without Christs direction. It is an honour peculiar to Jesus Christ, to prescribe times, days and worships, and an high intrenching on his Sovereign Authority and Kingly office, to prescribe days and times, therefore what Christ our Lord and Master doth not com­mand, or allow warrant to do, we may not do, we may not observe days or times without his appointment and war­rant, but punctually (as neer as we can) keep to his com­mand, Deut. 5. 32, 3 [...]. Jerem. 7. 22 Isaiah 1. 12. Therefore Dr. Dr. Fulk. in an­swer to the Rhem. Test. on Luk. 24. 50. Fulk speaking of the signe of crosse in baptisme saith, It cannot be a memoriall of Christs, because Christ commanded it not, and so may I say of this, and all other the like ho­ly days.

2 Because these days have been and are elsewhere to this day greatly abused to all manner of prophanenesse, dissoluetnesse and superstition, whereby God hath been more dishonoured on the Christmas dayes, and so on all other holy dayes also, and the Devil more served, than at any other time of the year, yea than on all the rest of the year beside, therefore they are to be abolished, as Hezeki­ah did the Brazen Serpent when abused to Idolatry, he brake it into pieces, and called it Nehustan, a contempti­ble piece of brasse, though at first set up by Gods especi­all command for an excellent end, and did much good, 2 Kings 18. 4. Tertullian Tertull. de Corona Milit proves at large in his book of the crown of souldiers, that when lawfull things are abused by Pagans or Idolaters, Christians may not use them, unlesse they have Gods warrant for them. And Augustine shews. Aug. Epist. 86. ad Casub. That the Church of Christ left off to fast on the Lords day, because the Manichees had taken up that day to fast on. Also Bishop Jewell, Jewels De­fence of Apo­logie, p. 441. gives many like examples, yea, and the very Popes law P [...]pes Law distinct. 63. Quia Sancta. resolveth; That if our Predecessours have done things well in their time, and afterward they be turned to er­rour [Page 19] or superstition, they must without any delay be reformed: Indeed things necessary, though formerly grosly abused, as houses, churches, wine, &c. may not therefore be abo­lished or laid aside, but the abuse removed, as the Popish abuses and corruptions in both the Sacraments, &c. but things only lawful, unnecessary, and not commanded of God, ought to be abolished when grosly abused.

Beside, let it be also remembred, that many of our English or rather of Romish holy dayes were dedicated to Saints, as the names of the days do witnesse, as St. Stephen, St. John, St. Peter, St. James, Innocents-day, &c. which a­lone maketh the retention and observation of them sin­full and Idolatrous.

3 Because the observation of this feast, and other holy days (so called) is now against the command of the Su­pream Authority and Magistracy, in this Land, as di­vers of the Ordinances of both Houses of Parliament do witnesse, and is wel known. And doubtlesse, we are in consci­ence bound to obey Authority in all things lawful, and do sin in a wilful disobeying them. Rom. 13. 1, 2, 3, 4, 5. 1 Pet. 2. 13, 14, 15, and do herein plainly contradict at least in practise, their proceedings in order to Reformation.

4 Because our solemn League and Covenant binds us un­der an oath, To endeavour the extirpation of Popery, Prelacy, Superstition, Heresie, Schisme, Prophanesse and whatsoever shall be found to be contrary to sound doctrine and the power of God­linesse, least we pertake in other mens sins, &c. And sure I am the observation of these Heathenish, Popish holy days, comes under some of these heads, and so under our Cove­nant to reform.

5 The Jewish traditions of the Elders, as of washing pots, cups, hands &c. received from their fore-fathers without warrant from Gods Word, for the religious ob­servation of them, though with good intention, was re­proved and condemned by our Saviour, Mark 7. 3, 4, 7, 8, 9. therefore the observation of these also is justly reproveable, Matth. 15. 2, 3, 5, 7, 13. being meer [Page 20] inventions of men, and having been grosly abused and pro­phaned.

6 The Jewish ceremoniall dayes, and observations though commanded of God himself under the law, are now long since abolished, and unlawfull for Jews (much more for Christians under the Gospel) and as a burthen too heavy for their fore-fathers to bear, therefore much more the religious observation of these days, which are onely the commandements of men, as unlawfull for us Christians, Gentiles.

7 Because the observation of them is a conformity to Pagan and Popish customes and practises, which a Chri­stian ought to abhorre and abominate, and flee from them as much as may be, instance in lesser matters than this, the cutting off the hair of the head, beard, and the like, though otherwise lawfull enough, meerly because Idolaters did so. Leuit. 19. 27, 28.

8 Christians are not bound to rejoyce at the birth of Christ, on that 25 day of December, which many super­stitiously call Christ-mas day more than at other times, therefore neither to observe it more than any other day.

9 The very name, with which the Pope and Papists have christened it Christ-mas, is enough to make all true Christians to abhorre the observation of it Christ-mas, be­cause the Papists had on that day a peculiar Masse pre­tendly in honour of Christ, but to his great dishonour, it being a most detestable Masse of Idolatry, in divers perti­culars, as these Protestant Divines writing against the Pa­pists doctrines, do unanimously affirm, and some have set them out See Dr. Barns Du Plessis. Bishop Jewell. & alios quàm plurimos. perticularly.

10 The 4 Commandement enjoyns us to work on the six days, and keep holy the seventh day. Exod. 20. 8, 9, 10. so that if we observe Gods Commandement, there is no room left for holy dayes, dayes of idlenesse, superstition, and pro­phanenesse.

Object. But it may be, some will say, is there not room [Page 21] for Christs-day, and other hoyldayes, as well as for dayes of fasting and thankesgiving?

A. No, because to fast on some speciall occasion [...], we have not onely an old Testament, Joel 1. 14, 15. & 2. 12. to 18. Isa. 58. begin. but also a new Testa­ment. 1 A Gospell approbation. Mat. 6. 16, 17, 18. 2 A Gospel command. Mat. 9. 15. 3 A Gospel example. Acts 13. 2, 3. So for dayes of thanksgiving we have sufficient warrant from Gods Word. Psal. 50. 14, 15. Exod. 15. 2 Chron. 20. 26, 27. Hester 4. 16. and 9. 17, 18, 19, 20. but we have neither Scripture precept, approbation, nor pra­ctise for keeping of this nor the other holy days.

Ob. But some have said, Our fathers and fore-fathers for many hundred years have observed these days, espe­cially Christmas, Easter and Whitsontide, and the observa­tion of them hath been approved by Parliaments, Councils, and Synods, and are now grown wiser than all those that we should now reject them.

A. I much reverence and honour Parliament Coun­cils, and Synods and forefathers, but they were but men, as we are, and did erre fouly, witnesse the establishing of Popery, the Masse, praying for the dead, praying to Saints, Angels, Images, Pictures and the Crosse, yea, and adoring and worshipping of them, and of some Saints, Saints Bones; cloathes and other Reliques. 2 They lived in times of lesse meanes of knowledge and more ignorance, we of more means and knowledge. 3 As godly and lear­ned and wise men have in all ages disallowed and con­demned the observation of these dayes, as any that allow­ed, approved of them. And so hath our late English As­sembly of Divines and Parliament also done, whom (I beleeve) are as pious and learned as ever any in any, for­mer age in this Nation. 4 The matter is not who is most learned, pious, and judicious but which party hath Gods Word on their side and sound reason, and for this let the judicious Reader judge by what I have said, I mag­nifie not my self, but desire to prefer the wisedome and [Page 22] Authority of God before and above all mens whatsoever, and so far only follow me as I have Gods Word for my warrant; homo sum, errare possum, at haereticus esse nolo.

Q. But is it not meet, that a day should be set a part in hand of Christ our Blessed Saviour?

A. Yes, very fit, but it must be only that day which himselfe hath appointed and sanctified to that end, and therefore called it by his own name, to appropriate it to himselfe, viz: The Lords day, Revel. 1. 10. and hath commanded us to remember to keep it holy, Ex [...]d 20. 8, 9, 10. Remember the Sabboth day to keep it holy, (is the day of rest,) the Sabboth of the Lord thy God, we may not set dayes a part of our own head and without his minde, Neither may any impose the observation of any day for this end, least they be found to be Intruders of humane inventions, in stead of Gods Commandements on the consciences of Gods people, whereof Christ only is King.

Ob. But many have religiously observed these dayes in preaching, hearing, praying, singing, holy conference, &c. And have gotten much good thereby,

A. True, but ten to one have got more hurt and done more evil in these dayes, than on any other time, contract­ed more guilt, and done Christ more dishonour than on all other dayes. Besides, the observation of dayes and times, without Gods warrant, and greviously abused to supperstition and prophanesse, is not lawfull for Christians on pretence of some good gotten by duties of Gods wor­ship on those dayes, which may as well be on any other dayes.

Ob. But some say still, I see no hurt in them, they offend not me, I observe them out of love and duty to my Savi­our, and with a good intention and well meaning, I do no hurt to any man, and therefore I hope it is no offence to Christ.

A. Good intentions and wel meanings cannot justifie any unwarrantable practise, as good and well meaning [Page 23] Ʋzzah found by wofull experience, 2 Sam. 6. 6. The action it selfe was good, his ayme and end good, and the man (surely) a good man, yet he died by the immedi­ate hand of God, for touching of the Arke to save it when the Oxen shook it, and it was in danger to be broken into pieces, because he had no warrant to touch it, being not a Le vite.

2 Love to God must be shewed in obeying his com­mands, Joh. 14. 15, 21. 1 Joh. 2. 3, 4. and 5, 3. But the ob­servation of this festivall in honour of Christ (I thinke) hath been clearly proved to be unwarrantable, not of Christ's appointment, of meer humane institution, and therefore no duty to Christ, It hath also been extreamly abused to superstition and prophanesse, and is not on the day Christ was borne, and against the command of the Magistrate, and therefore is sinfull, offensive to God and men, at least to the most godly and judicious knowing Christians, sinfull and dangerous to the soul, and if thou be convinced that what I have here said is true, then thy observation of it is a sin against conscience, a presumptu­ous sin, and so a dangerous sin, which, as David, so all good men should carefully watch and pray against, Psal. 19. 13.

Ob. But the poor complain, saying: This doth put down all good house keeping and hospitality. Many Gentle­men hereby take occasion to lay aside all charity, where­by the poor formerly had much relief at their tables and doors.

A. The more is their sin and shame, who make that the occasion to withdraw more than is meet, and a cloak for their covetousnesse, I here speak not against charity, but against the unwarrantable observation of this festivall and the superstition, great abuses and disorders and pro­phanesse of the time. Rich men may now with much lesse charge and trouble, be much more beneficiall to the poor, [Page 24] if they please, and ought to be free-hearted and free-han­ded to the poor, and to their neighbours. And I earnest­ly intreat them in the fear of God to consider these Scri­ptures which are exceeding full of pressing arguments to encourage them to charity. Pro. 11. 25. The liberall soul shall be made fat. Pro. 21. 13. whoso stoppeth his ears at the cry of the poor, (their knowing cryes, vvants and necessities, though themselves out of shamefac'tnesse do not cry, him­self shall cry and not be heard. 2 Cor. 9. 6. He that soweth spa­ringly, shall reap sharingly, but he that soweth bountifully shall reap bountifully. As full or more full are these follovving, Eccles. 11. 2. Pro. 11. 24, 25. and 21. 15, 26, and 22. 9. and 25. 21. Mat. 10. 42, 43, and 19. 21. Luke 6. 38. Gal. 6. 7, 8, 9, 10. 1 Tim. 6. 17, 18. Jam. 5. 1, 2, 3, 4, 5.

Ob. But then Servants and Touth shall have no time of liberty to refresh themselves; visit their friends, and mend their apparell.

A. 1 The Sabbath or Lords day is a day of rest from ser­vile labour appointed by the Lord himself, yet may not be spent any part of it in carnall delights, but wholly in reli­gious exercises. 2 Other time I read of none in the Scri­pture. 3 I am vvell contented, there should be sometime allowed by the State for that end, and if not, sure I am, Masters and Governours of families ought to allow some convenient time to their servants for such occasions, and do freely do so my self.

Upon the fore-mentioned grounds, and such like, the Parliament and Assembly of England and Scotland have a­bolished and taken away the observation of December 25, and all other holy days forbidden us to observe. And I hope no truly conscientious Christian well weighing the premisses, will any more plead for the observation of that, or any of those Paganish, or Popish holy days, nor ob­serve them, but rather study to honour Jesus Christ by sanctifying his Sabboth, sincere obedience to his Com­mandements, [Page 25] living soberly, righteously and godly in this present world, and labour to abound in all works of cha­rity: Howsoever, I have discharged my duty, and the Lord make his blessing go along vvith his truth.