SECTION I.
The Occasion and Method of this Treatise.

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

But now, it is strange to conceive, what liberty they take unto themselves; What tempests of railing and dis­graces they heap upon those who crosse their ficklenesse with constant vindications, and assertings of the true doctrines of faith and life: whereby they verify that of S. Paul 2 Tim. 3. 13., Evil men and seducers shall wax worse and worse, deceiving and being deceived.

It makes me (saith a worthy Divine Mr. Obadia [...] Sedgwike, in his Treatise, enti [...]uled, Christs counsell to his languishing Church of Sa [...]dis. pag. 229, 230.) to pity this great and famous City, when I behold a Colluvies, a very rabble of all opinions, and such a going and com­ming, touchings at, and saylings off from the land of up­rightnesse: One week this is a truth, and almost an Arti­cle; the next 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 maliciousnesse 1 Pet. 2. 16.; intermixing and sowing the tares of errour and division with the seeds of truth and peace Permiscent recta perversis; ut osten­d [...]nd [...] bona, auditores ad se trahant: & exhibendo mala, la­tent [...] cos p [...]ste cor­rumpant. Greg Mag. Moral. l. 5 c. 11. Error per scipsum non ostenditur, ne de­nudatus deprehenda­tur. Ir [...]naeus advers. Hae [...]t. in Pro [...]mio.?

Take a taste of their new, fi [...]ry-new Divinity. They say, that the Church of England hath not the Sacra­ments duly administred, nor the Word truly preached, and so wants the markes of a true Church Protestation pro­tested. pag. 8.. They deny the Baptisme of Infants to be lawfull See Mr. Spels­be [...]es True subject of Baptisme.. They call the Li­turgie and Publique service of our Church ranke Athe­isme, a proud inveigling strumpet, a cursed Masse of su­perstition, full of serpents, bathed in the blood of bodies, soules, and states; the reliques or leavings of the Popish dregs; not the stump or limb, but the head of the Dragon, no better then the conjuring or jugling of Magicians The Anatomy of the Service-Book. pag. 2, 3, 13, 17. 25, 26.: The Character of Antichrist or Antichristianisme Protestation pro­tested. pag 7.. They say that a set forme of Publique Prayer is a main branch of Popery Protest. ibidem. S [...]ectymnuu [...], §. 2.: yet we find that set formes of Prayer have ever been used and approved in Gods Church Exod. 15. 1. 1 Chron. 16 7. unto verse 37. Psal. 44. & 85. & 92. & 102. as appeareth by the titles of those Psalmes. Joel 2. 17. Luk. 11. 2. Just. Mart. Apol. 2. Tertul. advers. gentes, c. 39. Euseb. de vit. Constant. l. 4. c. 18. p. 106. Calv. ad Protect. Angl. ep. 87. Muscul. in Psal. 95. The book of Hom. Tom. 2. Hom. 9. pag. 138. Dr. Preston in his Sermon styled, The Saints daily exercise.. They say, that the thirty nine Articles of our Church are stuf­fed with Popery and Arminianisme Saltma [...]sh his Examinat. of Mr. Fullers Sermon, pag. 2.: and they have so vilified the book of Homilies, that the very name of them is unto the vulgar become contemptible. Whence it is too too evident (let them make what pretences they please) that their aime is to confound and root out [Page 3] our Religion? For (as Mr. Pry [...]ne once well observed) the whole body of our Religion is included in our Com­mon-Prayer Book, our Articles, and our Homilies A survey of Co­zens Couz. Devot. in the Epistle Ded..

No marvaile then, if they refuse to celebrate the Na­tivity of Christ; who (by their own confessions) have revolted from the Church of Christ; who disgrace, hate, slander, and persecute Gal. 4. 29. the most Orthodoxe, the most eminent, and chiefest of all the Reformed Churches, the Church of England See Mr. Smith [...] Treatise, called, Gods Arrow against Athe­is [...]s, Ch. ult., No marvaile, if they revive those old, rotten errours of the Petrobrustans In vita Bernard. l. 3. c. 5., (affirm­ing that Christians ought not to keep or observe Feasts) who have a long time endeavoured to bring in all man­ner of Heresies and Schismes, and consequently Athe­isme, which in milder speech is called Libertinisme Vi [...]el. de Arcan. Armin. l. 1. c. 1.. No marvaile, if they reject the tradition of our Church touching the day of Our Saviours Nativity, who dare wilfully and impiously reject The Lo [...]ds Prayer pleading for better entertainment, p. 28. that most absolute, most excellent, most Divine Divino plane ar­tificio constans. Pola. Synt. Theol. l. 9. c. 17 Prayer; which, Gods Word re­cordet [...] Luke 11. 2., was taught the Disciples even by our Savi­our himselfe.

Now for the perfect discovery of the perversnesse, grosse mistakes, and ignorance of these men; and also for the full and cleer vindication of our Church from this foule aspersion of maintaining a superstitious No­velty Quia isti disse­runt, & disputant nes [...]i [...] qu [...]s impias no vitates, etiam & nos (Ecclesiae Anglicanae filios) conantur arguere, quod aliquod no vum dicamus. August. de verb. Apost. Serm. 14.; we shall set down these two Positions.

• 1. That Christian Magistrates may law­fully constitute and ordaine Feast-dayes, or dayes of solemne Thanks­giving; and require Obedience unto such Constitutions.
• 2. That the Church of England doth [Page 4] upon just and good grounds cele­brate the NATIVITY OF OUR LORD, on the 25. day of December.

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

• 1. The severall names and titles of this Feast.
• 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 in all probability our Saviour was born on the 25. day of December.
• 5. The work of the day.

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

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

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

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

But Christian Magistrates by Gods Word have power to limit things indifferent. 1 Cor. 14. 40. Res adiaphorae sunt quae a DEO nec praeceptae, nec vetitae sunt. Polan. Syntag. Theol. lib. 6. cap. 38. Becan. loc. com. 33. sect. 13. For the power given unto [Page 5] Magistrates by Gods Word, Mat. 17. [...]7. & Chap. 22. 21. Rom. 13. 1, 2, 3, 4, 5 6, 7. Heb. 13. 17. 1 Pet. 2. 17. is not over such things as are precisely commanded or forbidden by God Praecepta humana sunt determinationes circumsta tiarum ne­cessariae & utiles ad servanda pr [...]caepta moralia primae vel secundae Tabulae. Vrsin. explicat. Catechet. part. 3. quest. 96..

Therefore Christian Magistrates may lawfully con­stitute Feast-dayes.

The second Reason. They that set apart speciall times to meditate on the goodnesse of God in Christ Ie­sus, and render thankes for the same, do that which is lawfull Mr. Perkins Comment on the Galatians. c. 1. v. 24. Festorum veteris Testamenti genus, quod morale & naturale est, ab [...]ogatum in novo non est, ut n [...]mirum homo deputet aliquod temp [...]s vi [...]ae suae ad vacandum Divinis: sed spe­cies tantum, quatenus festa illa expresso mandato Dei ad certas circumstantias temporum determinata & alligata [...]rant, sub peccato mortali & poena damnationis. Hospin. de orig. fest. Christian c. 1..

But Christian Magistrates when they constitute Feast-dayes, set apart speciall times to meditate on the goodnesse of God in Christ Jesus, and to render thanks for the same Polan. Synt [...]g. Theol. l. 9 c. 35. Willets Synops. in the 9. general controver­sie, quaest 7. p. 494, 495. & quaest. 8. p. 506. Fulk annot. A­pocaly p. 1. sect. 6. The Pract. of P [...]ety printed by R. Y. pag. 364..

Therefore Christian Magistrates when they constitute Feast-dayes do that which is lawfull.

The third Reason. In times of Gods extraordinary Judgments upon a Nation, Christian Magistrates may lawfully constitute extraordinary dayes of solemne mourning, or Fast-dayes Judg. 10. 26. 1 Sam. 7. 6. 2 Chron. 20. 3. Ezra. 8 21, 22, 23. Neh. 9. 1, 36, 37. Hest. 4. 3. Joel 2. 12, 15. Mat. 6. 16, 17, 18. 1 Cor. 7. 5..

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

The fourth Reason. That which may be lawfully observed, may be lawfully ordained.

But Feast-daies may be lawfully observed. For our Saviour kept not only the Legall Feast John 2. 13, 23. & 5. 1. & 2. 14.; but the Feast of Dedication John 10. 22, 23., which Iudas Maccabeus instituted 1 Maccab. 4. 59.. The Apostles also observed Feast-dayes Act. 2. 1. 1 Cor. 16. 8.: and Saint [Page 6] Paul saith, that he hasted if it were possible for him to be at Ierusalem the day of Pentecost Acts 20. 16.. And in another place, I must by all meanes keep this Feast that commeth in Ierusalem [...]. Acts 18 21..

Therefore Feast-dayes may be lawfully ordained.

Seeing then that Christian Magistrates may justly and lawfully constitute Feast-dayes, it followes undeniably, that they may require obedience unto such constitutions: for they are the Ministers of God, and bear not the sword in vain Rom. 13 4, 5. Nay we must needs be subject not only for wrath, but also for Conscience sake. Men are bound by God in their Consciences (saith Amesius) to observe the just Lawes of men in a just manner Ad sustas leges humanas susto modo observandas obligan­tur homines in conscientiis suis a Deo. Ames [...]c [...]s cons [...] li. 1. c. 2.: The neglect of obe­dience is an offence to God Harum legum obedi­entia necessaria praestatur, nec sine offensione Dei negligitur propter ipsum mandatum Ma­gistrat [...]um. Ursin. explicat. Catechet. quaest. 96..

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

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

The Greek or Easterne Church called it, 1. [...], vel [...], Gods appearing; because God appeared unto them by the Nativity; [...]. Greg. Naz. Orat. 38. Basil. de humana Christi generat. or (to use the Apostles phrase) God was manifested in th [...] flesh. [...]. 1 Tim. 3. 16.

2. [...], Naz Orat. in S. Lumin. Chrysost. Hom. de Epiph. Do. The appearing, [...]; implying that this appearing excelled all other whatsoever. But here two things are worthy to be noted: The one is, [Page 9] That the Churches in Egypt, because they celebrated Christs birth and also his Baptisme upon one and the same day, called both those Feasts promiscuously Epi­phania In argumento E­pistolae Theophili eti­am Epiphantorum appellationem accom­modatam in Aegypto fuisse ad diem natalis Domini ostenditur: quo nomine & dum Baptismi Christi nun­cuparunt ac utram{que} festivitatem una ea­dem{que} simul die so­lemni celebrarunt. Magdeb. Cent. 4. c. 6 Beroald. chro. l. 4. c. 2. The other is, That the Moderne Churches have through use and custome of speech restrained this word Epiphany unto the Feast commonly called Twelfth-day: which is celebrated in memory of the miraculous appearing of a starre [...], Mat. 2. 7., by the leading where­of, God did manifest his onely begotten son to the Gen­tiles See the Collect, Epistle and Gospel for the Feast of the Epiphany..

3. [...] Naz. Orat. 38., The Birth-day of The Saviour.

4. [...] Chrysost. Orat. de Philogon., The greatest Feast, and the mother or chief of all Feasts.

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

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

3. Dies natalis Domini Hieron. Tom. 9. p. 82., vel Natalitia Domini, The Birth-day of our Lord.

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

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

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

They that account Missa to be a Latine word corrup­ted, conceive that the Fathers used it instead of Missio, which signifies a sending away: For in ancient times, when the Liturgy or Publique service was ended Post [...] publicam. Ursin. Ex­plicat. Catechet. quaest. 75. §. 1., and the Communicants addressed themselves to be parta­kers of the Lords Supper, it was a custome (as it is un­to this day) to send away the yonger sort, such as were not yet fully instructed and Catechized Ambr. epist. l. 5. epist. 33. Fit Missa Catechumenis. Aug. de Temp. Serm. 237.. Hence it came to passe that Missa was taken for and signified the Lords supper; and so a sacrifice, an oblation or offer­ing. 1. Because the Lords Supper is an Eucharisti­call sacrifice; being a solemne remembrance and cele­bration of the Propitiatory sacrifice of Christ. 2. Be­cause in the Lords supper we present our bodies a living sacrifice, holy, acceptable unto God Rom. 12. 1.. 3. Because when the Lords supper is celebrated, we offer up almes for the reliefe of the needy members of Christ; which is a kind of spirituall sacrifice Phil. 4. 18. Heb. 13. 16. Est enim Eleemos [...]na host [...]a quaedam, quam DEO offeri [...], be­nefaciendo egenis Christi membris. Pasor. Lex. pag. 297..

We see then however the derivation of the word Missa may be disputed, yet on both sides it is agreed that the signification thereof is a sacrifice, an oblation, or of­fering. And if so, why may not the day on which we solemnize Christs birth, be properly and fitly cald Christmasse day; it being a day full of Offerings, full of sacrifices Sacrificale opus est aununciare Eu­angelium. Orig. in Epist. ad Rom. li. 10. [...]. Rom. 15. 16. Ipsum mihi sacerdotium est praedicare & euangelizare: hanc offero oblationem. Chrysost. in Epist. ad Rom. Homil. 29. unto Christ? On this day we Offer up spiri­tuall sacrifices 1 Pet. 2. 5.: we offer sacrifices of praise Heb. 13. 15.; we offer sacrifices of thanks-giving Psal. 107. 22. & 116. 17. Amos 4. 5.; we offer sacrifices of joy Psal. 27. 6.; we offer sacrifices of righteousnesse Deut. 33. 19. Psal. 4. 5. & 51. 19., and the Scriptures tell us, with such sacrifices God is well pleased Heb. 13. 16..

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

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

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

The Patriarch Iacob foretold this day, saying: The scepter shall not depart from Iudah, nor a Law-giver from between his feet, untill Shiloh, (that is, Christ) come Gen. 49. 10. See The Scriptures Harmony pag. 44. 45..

The Prophet Isaiah markes out this day as a speciall Quoad dies, ae­quales omnes; quoad res quae in iis pera­guntur una est prae­stantior alia. Hospin. de orig. Fest. Christian. c. 2. and wonderfull day; Behold, a Virgin shall conceive and bear a son, and shall call his name Immauel Isa. 7. 14.. Nay, so ravished is he with the consideration thereof, that he rejoyces with the Church as if the day of Christs birth were then come: The People (saith he) that walked in darknesse, have 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 rejoyce when they divide the spoile. For unto us a Child Is born, unto us a Son Is given Isa 9. 2, 3, 6..

In the Prophecy of Zechariah Zech. 3. 8. 10., Thus saith the Lord of Hosts, Behold, I will bring forth my servant (Christ) the Branch Cujus nomen est Germen: hoc est quod alii prophetae praedixerunt, voca­runtque Germen. ut Esa. 4. 2. Germen Domini; & Jer. 33. 15. Germen David; vel Germen Justitiae. Quibus locis Chal­daeus Paraphr. vertit Messiam. Vatabl. in dict. locum.. In that day shall ye call every man his neighbour under the vine and under the fig-tree. For at the Birth of our Saviour the Prince of Peace, there was peace throughout the whole world Isa. 2. 4, & 9, 6, 7, 8, & 11, 6, 7, 8, 9, 10. Paul. Oros. l 6. c. 21. Isidor. Pelusio. a. lib. 4. Epist. 203. Natalis Domini, Natalis est pacis. Leo. Mag. in Solemnit. Nativ. Ser. 6. c. 5. Vict. Strigel. Schol. Hist. in Chro. Melancth. l. 2. de 3. Monarch. p. 419. Func. Chro. f. 91. Genebr. Chro. pag. 479..

This day the Apostle calls the fullnesse of time [...]. Gal. 4. 4. Unus & idem Spiritus Dei, qui in Prophetis quidem praeconavit, qui & qualis esset adventus Domini, in senioribus autem interpretatus est bene, quae bene prophetata fuerant: ipse & in Apostolis annunciavit plenitudinem temporum adoptionis venisse, & proximasse regnum coelorum, & inhabitare intra homines credentes in eum qui ex Virgine natus est Emmanuel. Iren. advers. Haeres. l. 3. c. 25.; when [Page 12] this day came, men and Angels were filled with un­speakable joy and admiration. Behold (said the An­gell of the Lord unto the shepherds) I bring you good tidings of great joy, which shall be to all people. For unto you is borne This day, in the City of David, a Saviour, which is Christ the Lord. And suddenly there was with the Angel a multitude of the heavenly host praising God, and saying, Glory to God in the highest, and on earth peace, good will towards men Luk. 2. 10, 11, 13, 14..

It is therefore agreeable to the word of God, and manifestly grounded thereon, that the Feast or day of our Saviours Birth, should be celebrated with all pos­sible joy and publique thanksgiving unto God.

SECTION V.
[...]hat this Feast was duly celebrated by the Christians in all ages.

THough we cannot with some Perhivent, Aposto­los, ut omnes illi dies quibus Servator no­ster ad salutem at{que} disciplinam nostram a iqua peregisset my­ste [...]a, sacri essent, at{que} apud posteros majori haberentur [...]enerationi, cos pri­mum religiose colu­isse quamdiu vixis­se [...]l. Cujusmodi sunt dies Dominici, Na­talis. &c. Polyd. Virgil. de invent. re­rum, lib. 6. c. 8. peremptorily af­firme that the Feast of the Nativity was kept by the Apostles; yet will we not with others Perth Assembly refuted, pag. 79, 80. obstinatly deny it: Because the Apostles and other Christians, as they used other things indifferent, so also they freely used Feasts Apostoli & alii Chri­stiani, ut aliis rebus adiaphoris, ita etiam festis libere usi sunt. Magdeb. Centur. l. 1. c. 6., and might in probability use this; it being a Feast observed in the times of the Apostles. For Cle­ment, a glorious Martyr of Christ Iesus, (whom S. Paul recons As Eusebius saith, Eccles. Hist. lib. 3. cap. 4. amongst his fellow labourers in the Gospell, whose names are in the book of life Philip. 4. 3., writes thus unto the Christian Church; Brethren keep diligently Feast-daies, and truly in the First place the day of Christs-Birth Dies Festos agitate fratres, ac primum quidem Diem Natalis. Clement. Const. Apost. lib. 5. cap. 12..

SECTION VI.
That in all probability our Saviour was borne on the 25. day of December.

FOr the right understanding of this Position, we must know, that Iulius Casar, 44. yeares before the birth of Christ, Bucholz. Ind. Chronol. pag. 114, 115. observing the falsenesse of the Accompt then in use, ordained the yeare to consist of 365. dayes, and 6. houres, which 6. houres in 4. yeares made 24. houres, or a day Civill, and were added unto the end of February: By reason whereof every fourth yeare con­tained 366. dayes, and was called Annus Bissextilis, the Bissextile or Leap-yeare, because the sixth of the Calends of March was twice written Nam 24. Februar. divi Matthiae vigi­lia cel [...]bratur, atque it festus dies 25. differtur, nibilo seci­us tam die vigiliae, quam die festo 6. Ca­lend. Martias dici­tur. Vide Compen­dium Pier. Valerian. Bellunnes. in sphae­ram. pag. 223..

This Accompt for many yeeres seemed to have no sensible errour; Sol abscindit cir­culum signorum in 365. diebus, et quar­ta unius dici praeter rem modicam, quae nullius est sensibili­tatis. Sphaer. Johan. a Sacrobosco. c. 4. yet in progresse of time it was disco­vered to be not so exactly agreeable with the naturall motion of the Sun. For the Iulian yeere exceeding the true Solar yeere 10. minutes and 48. seconds, caused the Equinoxes and Solstices yeerely 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 yeare of Christ 1582. did correct the Calen­der; making the yeare to consist of 365. dayes, 5. houres, 49. minutes, 12. seconds: Eustach. Phys. par­te 2. Tract. 1. de Mundo & Coelo. quaest. 6. And that the Vernall Equi­noxe, which then was on the 11. day of March, might be reduced unto the 21. of March, as it was at the time of the first Nicene Councell, An. Dom. 325. ac­cording to Bucholze­rus, but 320. or 322. according to others. he com [...]nded 10. dayes in the month October, viz. from the 4. day to the 14. to be left out; so as the 4. day of the month was accompted for the 14. day Iussit Papa in men­se Octobri a 4. usque ad 14. Octob. praeteriri dies 10. ita ut quartus mensis dies haberetur pro decimo quarto die: ut aquinoctiorum ac Solstitiorum dies reducerentur ad antiquas illas metas, quas in Concilio Niceno determinarunt. S. S. Patres. Bucholz. Ind. Chron. pag. 714.. Hence it comes to passe, that the new [Page 18] Accompt is alwayes 10. dayes before the old.

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

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

Ambrose his expression is most divine and elegant, Occupa­verat t [...]tam diem noctium longitudo, nisi in ipsa dierum brevitate Christi refulsisset ad­ventus: qui sicut ortu suo humani generis peccatorum tenebras discussit, ita & die Nati­vitatis suae caliginum te [...]ebras amputavi [...], & uno eodem{que} ortu lucem pariter intulit & hominibus & diebus. Vnde non est mirum si crescit dies, quae gemino fulgoris splen­dore vestitur Ambros. Ser. 13. Length of nights had possessed the whole day, had not the comming of Christ shined gloriously in the very shortnesse of daies: who, as by his Birth he dispelled the darknesse of mens sins, so also in the day of his Nativity he cut off the [Page 19] darknesse of [...] by one and the same rising brought light as well to men as dayes. Whence it is no marvaile if the day increaseth, which is cloathed with a double splen­dour of brightnesse.

Augustine saith Joannes natus e [...]t, sicut tradit Ecclesia, octavo Calendas Julias, cum jam incipiunt minui dies: Dominus autem na­tus Octavo Calendas Januarias quando jam incipiunt cresce­re. Audi ipsum Jo­annem confiten [...]em: Illum opporet cres­cere, me autem minui. August. in Psal. 132. & de Trin. lib. 3. c. 5. Iohn was borne as the Church by tradition teaches, on the 24. day of Iune, even when the dayes begin to shorten; According to the true accompt; from which the Ju­lian hath varied more then 10 daies, as we shewed before. but our Lord was borne on the 25. day of December, even when the dayes begin to lengthen. Heare Iohn himselfe confessing; He must in­crease, but I must decrease John 3. 30..

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

Orosius saith, Christ was borne on the 25. day of De­cember, when all increases of the ensuing yeer do first begin Na­tus est Christus VIII. Kalend. Januarii, quando primum increment a omnia anni venientis incipiunt. P. Oros. lib. 7. cap. 2..

Bernard saith, Christ was borne in winter, he was borne in the night Hieme natus est, nocte natus est Christus. Bernard in Nat. Dom. Serm. 3..

Nicephorus saith, Vigesimus & quintus tum mensis Decembris erat dies, quam in­effabile pietatis & amo [...]is [...]rga genus humanum tua, Verbum Dei, maximum{que} inenarra­bilis partus perficitur mysterium. Niceph. Hist. Eccles. l. 1. c. 12. It was then the 25 day of Decem­ber; when, O thou Word of God, the unspeakeable my­stery of thy goodnesse and love towards mankind, and the [Page 20] exceeding great mystery of thy n [...]th was ac­complished.

Chemnitius saith, It is the common opinion that the 25. day of December should be hallowed for a remem­brance of the day of our Lords nativity Vulgaris opinio est, 25 diem Decem­bris esse memoriae Natalis Domini sa­crum Chem. Harm. Evangel. cap. 8..

Genebrard hath shewed out of their own Accompts and Kalenders, that the Egyptian and Greek Churches did celebrate the Birth day of Christ as we do, on the 25. day of December Genebr. Chron. lib. 2. pag. 266. 267..

And though concerning this matter the Scriptures have given no peremptory determination, (for then dispute were impious, and tradition needles) yet so farre are they from being repugnant, that upon a ju­dicious examination they will appeare very consonant thereunto.

When our Saviour was baptized of Iohn, he began to be about thirty yeares of age, saith Saint Luke Luk. 3. 21. 23., Had he onely said, he was about thirty yeares, we might have conceived him to have been as well some­what more as lesse: but by adding these words, he began to be, the Evangelist implies, that he was not full thirty yeers, and yet that he wanted but litle, perhaps one day or two; for he was well nigh, he began (saith he) to be about thirty yeares of age. And indeed the en­tring into his Ministery at the time of his Baptisme (which all men grant he did Beroald Chron. lib. 3. c. 1. Chemnit. Harm. Evangel. in Prolegom. c. 3. Po­lan. Syntag. Theol. lib. 6. c. 55. Becan. Loc. commun. 47. §. 37.) is a sufficient proof that he wanted very litle and no considerable time of being thirty yeares old Numb. 4. 23. 30. 47. Si quis triginta aetatis annos non im­pleverit, nullo modo presbyter ordinetur, etiam si valde sit dignus: quia & ipse Dominus tricesimo anno baptizatus est, & coepit doce [...]e. Mart. Brach. lib. can. Graec. cap. 20..

These summed up, amount unto 92 dayes, or 3 moneths; so that (if conjectures guided by reason do not very much faile) our Saviour at the first Passeover after his Baptisme was 30 yeares old, and about 3 moneths: At the second Passeover John 5. 1. was 31 yeares old and about 3 moneths: At the third Passeover John 6. 4. was 32 yeares old and about 3 moneths: At the fourth Passe­over John 13. 1. was 33 yeares old and about 3 moneths See the Scriptures Harmony, p. 46, 47.: on the eve whereof he was crucified, which the Jewes call [Page 22] the Preparation day Mat. 27. 62. Ma [...]. 15. 42. Joh. 19. 31, 42; and was the 25 day of March Octa [...]o ca [...]ena [...]s Ap [...]lis conceptus, quo & passus. Aug. de Trin. l. 4. c. 5. Con­ceptus et passus Chri­st [...]s mense Martio 8. Calend. Aprilis. Chrysost. Expos. c. 1. Lucae.. Now accompting 92 dayes backward from the 25. day of March, the Birth-day of our Saviour will fall neer the 25 day of December according to the testimonies of the Fathers and Writers before alledged, and the tradition of the Churches of God.

Howbeit of late there are risen up a sort of wild­braind Zelots; who, carried on with an earnest desire of introducing all manner of novelties (whereby the ancient and Apostolicall Church of England Usserius Archiep. Armach. de Britan. Eccles. primordiis, c 1. might be rendredTwo things we must note. One is, that the 25. day after the true Accompt, is on the 13. day of our March here in Eng­land; because the Julian which we fol­low, doth erre some­what more then 12: dayes. The other is, that the Hebrew Moneth Abib, alias Nisan, doth begin on the last day of our February: but on the 12. of March, accor­ding to the true Ac­compt. contemptible) have buzzed into the heads of some igno­rante people, that Christ was borne in the moueth of September, when the Sun entring into Libra makes the second Equinoctiall. An opinion not dreamed of, untill Beroaldus published his Chronology Anno Dom 1577: and it is worth our paines to observe, how well the Master and Schollers do agree touching the age of our Saviour.

Beroaldus saith, that Christ lived 32 yeares and an halfe Certe mortuum il­lum suisse pro nobis in cruce oportet anno Tiberii 18. tum quum aetatis annum ager [...]t 33. id est, quum annos comple­visset trigint a duos et dimidium. Beroald. Chro. l. 3. c. 8.: And by those words of Saint Luke, Iesus began to be about thirty yeares of age [...]. Luk. 3. 23., he understands, he was almost 29 yeares old: as if when the Scriptures ex­presse about 5000 [...]. Joh. 6. 10., their meaning was, almost 4000. But his prime Scholler noting the absurdity of this ex­position, grants Christ to be 30 yeares old at his Bap­tisme; yet by coyning one Passeover, he out-runs the truth, and makes him to have lived 34 yeares and an half Scalig. de emen­dat. temporum, l. 6.. Others affirme, that he was about 33 yeares old when he suffered Wolph. Chronl. l. 1. H. Broughtons Consent of Scripture.: which expression does best please these Doctours, for whether he were 32 and an halfe, or 33 and a quarter, or 33 and an half; yet still they are in the right who say, he was about 33.

And because they cannot produce so much as one poore­stumbling writer for the countenancing of their para­doxes, they endeavour to subvert the common and Or­thodox [Page 23] opinion by cavils, half-reasons, and forgeries: whereof we shall hereby way of objection, deliver a just and exact catalogue, faithfully collected.

The first Objection. In the midst of the week, he shall cause the sacrifice and the oblation to cease Dan. 9. 27.. The Pro­phet speaketh here of the last weeke, which if you divide in­to two equall parts, you shall finde the middle of it to be in the seaventh moneth of the fourth yeer, because the weeke ends in the moneth March, wherein our Lord suffered In dimidio hebdo­madae c [...]ssare faciet sacrificium & obla­tionem. Loquitur hi [...] Prophet [...] de ultima hebdomada, quam quia desinit i [...] mense Nisan, quo passus est Dominus, si dividas in duas partes aequ [...] ­les, medietatem suam in anni quarti mense Tisri habere depre­hendes. Beroald. chron. l. 4. c. 2.. Therefore our Saviour was baptized and consequently borne in September.

The Answer. Christ may be said to cause the sacri­fice and the oblation to cease, two manner of wayes: ei­ther by way of consummation, or, by way of preparation. 1. By way of consummation; and this was not in the midst, but in the end of the last week by the sacrifice of himself Heb. 9. 26. & cha. 7. 18, 19. & cha. 8. 13 Coloss 2. 17. Sacrificia externa ac typica omina Chri­stus suo sacrificio implevit et abroga­vit. Polan. Syntag. Theol. l. 9. c. 30. Ursin. explicat. cate­chet. quaest. 92. §. 3.: implied in those words, Consumatum est, It is finished John 19. 30.; and also by the vaile of the Temple rent in twaine Mat. 27. 51. Mark 15. 38. John 4. 23. Vel [...]m Templi fis­sum est in duas par­tes a summous{que} adimum ut indica­retur abrogatam esse typicam ingres­sionem Summi Sacerdot is Levitici in sanctum sanctorum & deinceps inutilem fore, una cum aliis ceremoniis Legalis sacerdotii. Polan. Syntag. Theol. lib. 6. cap. 18.. 2. By way of Preparation; and this was either Immediatly, by himself, when he was baptized & entred into his Ministery; being neer. the midst The Scriptures Harmony. pag. 48., but not precise­in the midst of the last week. For the fore going particular examination of the dayes we have sufficiently shewed, that the time betwixt the Baptisme of Christ, & the next Passeover, cannot with any probability be extended be­yond the space of 3 moneths. Or Mediatly by his fore-run­ner, herald, and messenger Iohn the Baptist; who preach­ing the Baptisme of repentance Mark 1. 2, 3, 4., did so prepare the way of the Lord, that all sacrifices, oblations, Legall rites and ceremonies were afterwards without scruple forsaken and abandouned. Hence our Saviour saith, The Law and the Prophets were untill Iohn Matth. 11. 13. Luke 16. 16. Ioannes Baptista Anno 15. Tiberii Caes. vocatione divina excitatus poenitentiam praedi­care incipit; veteris Testamenti abrogationem instituto baptismo orditur. Bucholz. Ind. Chronol. pag. 145.: and thus in the [Page 24] midst of the last weeke Christ preparatively by Iohn cau­sed the sacrifice and the oblation to cease; For Iohn the Baptist began to preach in the moneth September, soon after the Feast of Trumpets Levit. 23. 24. Numb. 29. 1. Func. Comment. in Chro­nolog. li [...]. 2..

The second objection; Clemens Alexandrinus wri­teth, that they who very curiously have sought after the yeare and day of our Lords birth, have referred it some [...]nto the 25. day of the month of May, some unto the 25. day of Aprill Eos qui curiosius ann [...]m nati Domini & diem requisierunt, partim retulisse ad vigesimum quintum diem mensis [...] Aegyptiorum, par [...]m retulisse ad vigesi­mum quintum diem [...], scribit, Clem. Alexandr. strom. lib. 1.. Therefore in his time About the yeare of the Lord 195. the day of Christs birth was not certainly knowne Beroald. Chron. lib. 3. c. 8. Scalig. de emendat. Temp. lib. 6. Calvis. Isag. Chronolog. c. 46..

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

The third Objection. Bede affirmes, that the Indicti­ons began on the 24. day of September Incipiunt Indicti­ones ab VIII. Ca­lendas Oct [...]b [...]is, [...]bi­demque terminantur. Beda libro de ratio­ne Temporum. c. 46.; and that our Lord was borne (indictione quartâ ineunte) when the fourth Indiction began: Therefore Christ was borne on the 24. day of September Beroald. Chroa. lib. 3. c. 8..

The Answer. Bede does not say, that our Lord was borne when the fourth Indiction began, but in the fourth Indiction according to Dionysius Qua [...]ta indictione secundum Dionysium natu [...] est Dominus. Beda lib. dd. c. 47.; which words are too [Page 25] generall for us to conclude thence the yeare of Christs Birth, much lesse the month, least of all the day. And yet considering that an Indiction is the space of 15. yeares Indictio est spaci­um quindecim anno­rum. Bucholz. Chro­nol. pag. 131., he might very well have said so; though Christ were not borne till the end of 3. months after the first day of the Indiction: as we say frequently, that such a thing was or hapned in the beginning of our Kings reigne, though it were 3. 6. or 10. moneths after the first day of His reigne.

The fourth Objection. Taxes and Collections of Tribute began on the 24. day of September; as appeares by the Indictions, which were instituted to beare accompt of the payment of tribute Hoptons Concor­dancy of yeares. chap. 32.: Therefore Augustus Caesars Decree at our Saviours Birth that all the world should be taxed went out Luke 2. 1. on the 24. of September; and so Christ was borne on that day Beroald. ibid. m..

The Answer. We deny the Argument: For it is a most absurd inference, viz. because the ordinary and yeerely taxes, collections of tribute, and Indictions (which were invented in the time of Constantine the Great, and ordained by Him 312. yeares after Christ Aera indictionum Caesarea, in scrip [...]ori­bus Graecis usitatissi­ma, incipit 24. Sep­tembris, Anno Chri­sti 312. instituta fuit a Constantino Magno. Bucholz. Ind. Chro­nol. pag. 212. Calvis. Isag. Chron. c. 9. Cyclus indictionum institutus est in Con­cilio Nicaeno, qui post quindecim annos in orbem redeat. Roma­ni hanc [...]ramindicti­onum inceperunt a Calendis Ian sequen­tibus: quos, & n [...]s hodie sequimur. Alsted. 2. Chronol. Epocharum §. 6.) began on the 24. day of September; therefore that ex­traordinary and most remarkable taxe decreed by Au­gustus Caesar when our Saviour was borne, began on the same day. Nay, here is a cluster of absurdities: For if the issuing forth of Caesars decree and our Saviours Birth were on the self-same day, then was the decree sent from Rome to Nazareth, above a 1000. miles distant. and from Nazareth Ioseph with Mary his espoused Wife great with child Luk. 2. 4, 5., and expecting every houre to be deli­vered, must forthwith poste 95. English miles unto Bethlehem, all in one day. But who knows not that Errour begets errour?

The fifth Objection. A Iew No marvaile if these Septembrians oppose the tradition of Christs Church, when the Jews beliefe is the rule of their doctrine. would not soone be­leeve [Page 26] that a wise Emperour as Augustus was, would com­mand poore men to come in winter to their owne Townes. Neither was it the fit time for the Shepheards to be in the field. And as Baptisme was according to his Birth-month, it was not wholesome for men to goe up to the head in wa­ter in mid-winter. Therefore Christ was not borne in December Beroald. lib. dd. c. dd. Hospinian. de orig. fest. Christ. mens. Decemb. Cal­vis. Is [...]g. Chron. c. 46. Broughtons Advertisement of Corruptions. pag. 43, 44.

The Answer. The land of Canaan (now called Pa­lestine Quasi terra Pale­stinorum, the land of the Philistines. Vi­de Vatabl. translat. Bibl.) is found to extend it selfe from the degree 30. and 52. scruples, unto the degree 33. and 44. scruples of Latitude or Elevation; And for Longitude, it is pla­ced betwixt the degree 64 32. minutes, and the degree 69. and 10. minutes According to the obs [...]rv [...]tions of Mr. Iohn More and Mr. Iohn Speed.: so that it is included fully and wholly within the third Climate Eustach. in Ap­pend. Tract. 1. part. 2. de Phys.: the same Climate in which Fez and Morocco Note, that Africa tooke its name from [...] & [...], [...]hat is, without cold. are situate; where the winter-season (as every Geographer and Mariner will tell us) is hotter then our May here in England: and yet Palestine in heate exceeds Fez and Morocco, because it lyeth above 40. degrees neerer the East then they doe Carpenters Geo­graphy. lib. 2. c. 3. Theoreme. 10..

This also may be collected out of the Scriptures; For in regard that a sheafe of the first fruits of harvest was yearely offered on the second day after the Passeover L [...]vit 23. 5, 6, 10. compared with Deut. 16. 1, 9, 10., which was the 16. day of the Jews month Abib, aliàs Nisan Secunda azymorum die, quae est mensis hujus decima sexta, frugibus demissis & hactenus intactis incipiunt frui: aequumque rati Deum hujus ubertatis authorem per gratitudinem honorari, hordei primitias offerunt. Joseph. Antiqu. Jud. lib. 3. cap. 10. See Perkins 2. volum. pag. 680. In Palestina Messem hordeaceam inchoatam fu­isse statim post Pascha, & ante Pentecosten absolutam fuisse etiam triticeam messem certum & manifestum est. Chemnit. Harm. Evang. Prolegom. cap. 3., and is with us the 27. of March; (which 27. according to the true accompt fals 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 Iune: Though therefore a disobedient and gainesaying Rom. 10. 21. Jew will not believe, yet an understanding Christian cannot but grant, that the [Page 27] season of the yeare did no way hinder the convenient ex­ecution of Caesars decree; nor the Shepheards being in the fields, nor our Saviours going into the River Iordan in December.

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

The Answer. Wee deny the Antecedent; for though the Church of England does not celebrate the true day exactly and precisely taken, as wee said before: yet shee celebrates the true day accor­ding to the Iulian Accompt, which Accompt is yet ge­nerally embraced by the Protestants and not to be de­spised La est anni so ma Juliana, cui omnes assuevimus: haec sola est certissimum tem­poris veh [...]culum, cum omnibus sit notissima, familiarissima, cogni­tu & observatu fa­cillima, & ad tempo­rum a creatione mun­di huc usque labenti­um seriem deducen­dum accomodatissi­ma. Calvis. Isag. Chron. c. 8.. Neverthelesse it is not the day but the benefit we remember, which no good Christian will deny should bee done See the life and death of William Cooper Bishop of Gal­loway. pag. 8..

The seventh and last Objection. Christ was borne in the night Luke 2. 8.: Therefore He was not borne on the 25. day of December.

The Answer. The day is of two sorts; Naturall, or Civill Quanquam Johan­nes a Sacrobosco & qui eum sequuntur nomina permutant, & quem nos naturalem, illi civilem seu artificialem; quem nos civilem, illi naturalem diem vocant: nos veritatem sequimur. Polan. Syntag. Theol. lib. 1. c. 45. & lib. 5. c. 16. Hanc diei naturalis & artificialis appellationem definitionemque, novam et ba [...]baram semper credidi, quisquis eam primus nobis tradiderit. Vide scholion. Eliae Vineti in sphaeram Joan. a sacrobosco. c. 3.: The naturall day is the time from Sun-rising unto Sun-set; whose opposite is the night, from Sun­set unto Sun-rising. The Civill day is the space of 24. houres, in which time the Sun is by the first orbe carri­ed round about the world: It containes aswell the night as the true day; and is therefore termed by the Greekes [...] [...]. 2 Cor. 11. 25., and may in Latine be aptly tran­slated noctidium. The former is meant when God cal­led the light, day: The latter, when it is said, the eve­ning and the morning made the first day Gen. 1. 5.. And of the latter we ought here to be understood when we speake of the 25. day of December; For our Saviour was born [Page 28] presently after 12. a clock in the night Luke 2. 8., at which time the Civill day began according to the custome of the Romans More Romano dies a media nocte inci­pit, et sequentis no­ctis media parte fini­tu [...]: Itaque quicquid in his viginti quatu­or horis (id est dua­bus dimidiatis nocti­bus, et luce med [...]a) actum est, perinde est quasi quavis hora la­cis actum esset. p [...]u­lus I Cuis Dig [...]st. jur. Civil. l. 2. tit. 12..

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

SECTION VII.
The worke of the day.

O How good, how pleasant, how kinde a thing it is, to remember the worke of the day in its owne day Opus dici in die suo..

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

1. Of the person incarnated: which was Christ the Lord Luk: 2. 11.. The Word, the eternall Son of God, the second Person of the most glorious Trinity, was made flesh [...]. Iohn 1. 14.; not by conversion of the Godhead into flesh Vide Sym [...]olum Athanasii., but by assu­ming unto the Godhead the nature (not the person Wolleb. Christ. Theolog. lib. 1. c. 16.) of man, and all the naturall infirmities thereof, sin except­ed Heb. 2. 17. & 4. 15. [...]. Damascen. Or­thodoxa fidei. lib. 3. c. 20.: which nature the Father formed in the Sonne by the holy Ghost, of the substance of the blessed Virgin Mary, who was of the Tribe of Iudah, of the Royall fa­mily of David Luke 1. 32.. Wherfore Christ was perfect God, and so equall to the Father Iohn 10. 30. Philip. 2. 6.; perfect man, and so inferiour to the Father John 14. 28..

2. His Christ was borne of the Virgin Mary: and that was by opening of the womb Luke 2. 7. after the ordi­nary way; not utero clauso, the womb being shut, as the Papists imagine Catechism. Rom. parte. 1. cap. 4. Respons. ad quaest. 4..

3. Where He was borne: to wit, In the land of Iudah, in Bethlehem Mat. 2. 6.) which signifies, the house of [Page 29] bread n; teaching us, that Christ was the true bread of life which came downe from heaven John 6. 33. 35.. In a stable; and xicon. was laid in a manger, because there was no roome for them in the Inne Luke 2. 7.; teaching us by his example to beare cor­porall poverty with patience.

4. When He was borne: and that was 1. when a Decree went out from Augustus Caesar that all the world should be taxed. 2. When Cyrenius was Governour of Syria Luke 2. 1, 2.. The Evangelist sayes not of Iudea, because Ju­dea was at that time joyned unto the province of Sy­ria Iosephus calleth him Quinius; and in placing this Taxe after the degrading of Archelaus, erreth 4. yeeres. See Ioseph. Antiqu. Iud. lib. 17. c. ult. & lib. 18. c. 1.: teaching us, that the true Messiah, Christ, was come; For the Scepter was then departed not onely from the tribe of Iudah Gen 49. 10, but even from the Jews. 3. In the night Luke 2. 8.; signifying that the day-spring from on high vi­sited us, to give light to them that sate in darknesse, and in the shadow of death Luke 1 78, 79..

5. Of Gods gracious and miraculous discovery of His Birth. 1. To the poore Shepheards, neere Beth­lehem, by an Angell Luke 2. 8, 9, 10, 11.. 2. To the rich Wise-men in the East by a Star Mat. 2. 1, 2, 11.: teaching us, that poore and rich, simple and wise, Jew and Gentile, neere and farre off, are all alike accepted by God, in, through, and for Christ.

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

The second part is a pious meditation on the end and necessity of Christ Birth; and that was threefold. 1. That Gods promises Gen. 3. 15. & 12. 3. & 18. 18. & 22. 8., and the prodictions of his servants the Prophets Psal. 22. 18. Isa. 7. 14. & 9. 6, 7. Jer. 23. 5. Micah. 5. 2. Hos. 11. 1. Hag. 2. 9. Zech. [...]. 8, 9, 10. & 6. 12. & 9. 9., might bee accomplished. 2. That God might thereby manifest his love towards mankinde John 3. 16, 17.. 3. That redemption might be to them that were under the Law Gal. 4. 4, 5.: otherwise eternall death had passed upon all men, for that all have sinned Rom. 5. 12..

The third and chiefest part is, an humble and sincere thanksgiving unto God for those great and unestimable benefits which we receive by the sacred Birth of our Lord Christ, the Saviour of the world John 4. 42.: outwardly [Page 30] expressing our thankfulnesse. 1. In Psalmes, and Hymnes, and spirituall songs 1 Chron. 16 7. Ephes. 5. 19.. 2. In a larger and more liberall use of Gods Creatures then at ordinary times Gen. 21 8. 1 Ch [...]on. 12. 39, 40. & 16. 3.. 3. In our charity unto the needy members of Christ Luke 14. 13..

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

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

ARe these things so? May Christian Magistrates constitute Feast-dayes, and require obedience un­to such Constitutions Sect. 2.? Has the Church of England ordained that the Birth-day of Christ should yearely be kept festivall See the Act for u [...]formity: Proper Lessons, and the Col­lects, for that day.? Is this Ordination grounded upon the the Scriptures Sect. 4.? Is it confirmed by the practice of the Christian Church from the time of the Apostles unto this day Sect. 5.? Is the 25. day of December the Birth-day of our Saviour Sect. 6.? Does the worke of the day tend to the glory of God, the honour of Christ, and comfort of his Church Sect. 7.? What wretched Herodians are they then, who revile and envy the solemnization of Christs Birth; calling it Judaisme Neque damnari potest Ecclesia quasi Judaizarit quia di­em Dominicum jam inde ab Apostolorum temporibus sanctificavit, et certos alios dies festos paulo post Apo­stolorum tempora sibi delegerit ad sanctificandum. Zanch. in 4. Praecept. de Diebus Fe­stis. q. 1., and most blasphemously perswading the people, These words, or to the same effect, were uttered in the Church of S. Mich. Cornhill, on the Lords day, the 25. of February, 1643. God give the speaker repen­tance to the acknowledging of the truth. 2 Tim. 2. 25. That a Feast celebrated unto [Page 31] the honour of Christ, is no better then that Feast which the Israelites made unto the molten Calfe Exod. 32. 4, 5, 6.?

But let us, Brethren, who have not so learned Christ Ephes. 4. 20., be subject to Principalities and powers: let us obey Ma­gistrates, and be readie to every good worke Titus 3. 1.: let us be­ware of those who are presumptuous, self-willed, not afraid to speake evill of Dignities; who are spots in our feasts of charity, wells without water, clouds that are car­ried with a tempest; while they promise libertie, they them­selves are the servants of corruption, to whom the mist of darknesse is reserved for ever 2 Pet. 2. 10. 13 17. 19. Jude 8 12, 13.. Let us stand fast, and hold the traditions which we have beene taught 2 Thes. 2. 15.: let us make them knowne to our children, that the generations to come may know them, even the children which shall be borne; who shall arise and declare them to their chil­dren, that they may not forget the works of God Psal. 78. 5, 6, 7.; And principally, may keepe the memoriall of Christs Nati­vity See Willets Sy­nopsis. 9. generall Controversie. quaest. 8. pag. 505.; continuing the celebration of this Feast, unto the second comming of Shiloh.