The feast of feasts, or, The celebration of the sacred nativity of our blessed Lord and Saviour, Jesvs Christ grounded upon the Scriptures and confirmed by the practice of the Christian church in all ages.
EVer since the establishment of an uniformity of Doctrine and Publique service in the Church of England , many zealous and godly Ministers have from time to time greatly bewailed the increase of Sectaries.
EVer since the establishment of an uniformity of Doctrine and Public service in the Church of England, many zealous and godly Ministers have from time to time greatly bewailed the increase of Sectaries.
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King Iames, after a judicious and patient hearing of their weak and slender objections , enjoyned them to conforme, and by Ecclesiasticall censures restrained the disobedient .
King James, After a judicious and patient hearing of their weak and slender objections, enjoined them to conform, and by Ecclesiastical censures restrained the disobedient.
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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;
They call the Liturgy and Public service of our Church rank Atheism, a proud inveigling strumpet, a cursed Mass of Superstition, full of Serpents, bathed in the blood of bodies, Souls, and states;
Whence it is too too evident (let them make what pretences they please) that their aime is to confound and root out 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 .
Whence it is too too evident (let them make what pretences they please) that their aim is to confound and root out 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.
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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,
No marvel then, if they refuse to celebrate the Nativity of christ; who (by their own confessions) have revolted from the Church of christ; who disgrace, hate, slander,
if they revive those old, rotten errours of the Petrobrustans , (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,
if they revive those old, rotten errors of the Petrobrustans, (affirming that Christians ought not to keep or observe Feasts) who have a long time endeavoured to bring in all manner of Heresies and Schisms,
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No marvaile, if they reject the tradition of our Church touching the day of Our Saviours Nativity, who dare wilfully and impiously reject that most absolute, most excellent, most Divine Prayer; which, Gods Word recordet• , was taught the Disciples even by our Saviour himselfe.
No marvel, if they reject the tradition of our Church touching the day of Our Saviors Nativity, who Dare wilfully and impiously reject that most absolute, most excellent, most Divine Prayer; which, God's Word recordet•, was taught the Disciples even by our Saviour himself.
we shall set down these two Positions. 1. That Christian Magistrates may lawfully constitute and ordaine Feast-dayes, or dayes of solemne Thanksgiving;
we shall Set down these two Positions. 1. That Christian Magistrates may lawfully constitute and ordain Feast-days, or days of solemn Thanksgiving;
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and require Obedience unto such Constitutions. 2. That the Church of England doth upon just and good grounds celebrate the NATIVITY OF OUR LORD, on the 25. day of December.
and require obedience unto such Constitutions. 2. That the Church of England does upon just and good grounds celebrate the NATIVITY OF OUR LORD, on the 25. day of December.
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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.
In the discussing of the latter Position, we shall show: 1. The several names and titles of this Feast. 2. That the Feast of the Nativity is grounded upon the Scriptures. 3. That this Feast was duly Celebrated by the Christians in all ages. 4. That in all probability our Saviour was born on the 25. day of December. 5. The work of the day.
SECTION II. That Christian Magistrates may lawfully constitute and ordain Feast-dayes, or dayes of solemne Thanksgiving, and require obedience unto such Constitutions.
SECTION II That Christian Magistrates may lawfully constitute and ordain Feast-days, or days of solemn Thanksgiving, and require Obedience unto such Constitutions.
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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.
THe truth of the former part of this Position (to wit, That Christian Magistrates may lawfully constitute and ordain Feast-days) is cleared by four Reasons. The First Reason.
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In times of Gods extraordinary Judgments upon a Nation, Christian Magistrates may lawfully constitute extraordinary dayes of solemne mourning, or Fast-dayes .
In times of God's extraordinary Judgments upon a nation, Christian Magistrates may lawfully constitute extraordinary days of solemn mourning, or Fast days.
Therefore ( by the rule of Contraries ) in times of Gods extraordinary blessings upon a Nation, Christian Magistrates may lawfully constitute extraordinary dayes of solemne thanksgiving, or Feast-daies. The fourth Reason.
Therefore (by the Rule of Contraries) in times of God's extraordinary blessings upon a nation, Christian Magistrates may lawfully constitute extraordinary days of solemn thanksgiving, or Feast-days. The fourth Reason.
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For our Saviour kept not only the Legall Feast ; but the Feast of Dedication , which Iudas Maccabeus instituted . The Apostles also observed Feast-dayes :
For our Saviour kept not only the Legal Feast; but the Feast of Dedication, which Iudas Maccabeus instituted. The Apostles also observed Feast-days:
Seeing then that Christian Magistrates may justly and lawfully constitute Feast-dayes, it followes undeniably, that they may require obedience unto such constitutions:
Seeing then that Christian Magistrates may justly and lawfully constitute Feast-days, it follows undeniably, that they may require Obedience unto such constitutions:
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The neglect of obedience is an offence to God . Here three Objections are commonly brought. The first Objection is taken out of the words of S. Paul to the Galatians.
The neglect of Obedience is an offence to God. Here three Objections Are commonly brought. The First Objection is taken out of the words of S. Paul to the Galatians.
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But (as Augustin, Ierome, Theodoret, Bruno, Zanchy, and others, expound the place) he reproveth the Galatians for observing dayes after that Iewish superstitious manner , giving reverence unto them ,
But (as Augustin, Jerome, Theodoret, Bruno, Zanchy, and Others, expound the place) he Reproveth the Galatians for observing days After that Jewish superstitious manner, giving Reverence unto them,
The second Objection is of the Anabaptists, who alleadge, That the Magistrates power of making things indifferent to become necessary, destroyes Christian liberty, in which, we are commanded by the Apostle to stand fast . Therefore such power is unlawfull. The Answer. Necessity is twofold;
The second Objection is of the Anabaptists, who allege, That the Magistrates power of making things indifferent to become necessary, Destroys Christian liberty, in which, we Are commanded by the Apostle to stand fast. Therefore such power is unlawful. The Answer. Necessity is twofold;
Externall, Internall. The Magistrates power neither does nor can make things indifferent to become absolutely necessary in themselves: For that were to destroy the liberty wherwith Christ hath made us free .
External, Internal. The Magistrates power neither does nor can make things indifferent to become absolutely necessary in themselves: For that were to destroy the liberty wherewith christ hath made us free.
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But no Magistrates can make Holy-dayes: (because to sanctifie dayes or make them holy is the Priviledge of Gods power .) Therefore no Magistrate can make Feast-dayes. The Answer. Tis true;
But no Magistrates can make Holy-days: (Because to sanctify days or make them holy is the Privilege of God's power.) Therefore no Magistrate can make Feast-days. The Answer. This true;
no Magistrates can so sanctify dayes unto holy uses, as to impose them upon the Church necessarily and perpetually to be observed of all and every Christian, under Paine of damnation of soul and body:
no Magistrates can so sanctify days unto holy uses, as to impose them upon the Church necessarily and perpetually to be observed of all and every Christian, under Pain of damnation of soul and body:
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But Christian Magistrates in their own Dominions, have authority from God to sanctify or appoint dayes unto holy uses, so that the snare of absolute necessity be not laid upon mens consciences , Wherefore Feast-dayes are Holy-dayes;
But Christian Magistrates in their own Dominions, have Authority from God to sanctify or appoint days unto holy uses, so that the snare of absolute necessity be not laid upon men's Consciences, Wherefore Feast-days Are Holy-days;
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not in themselves, (by aquality of holinesse inherent and under the Pain of the great curse to be observed, as the Papists fondly imagine ) but in respect of their holy use.
not in themselves, (by aquality of holiness inherent and under the Pain of the great curse to be observed, as the Papists fondly imagine) but in respect of their holy use.
We come now unto the second, (to wit, That the Church of England doth upon just and good grounds celebrate the Nativity of our Lord on the 25. day of December ) which will evidently appear,
We come now unto the second, (to wit, That the Church of England does upon just and good grounds celebrate the Nativity of our Lord on the 25. day of December) which will evidently appear,
The one is, That the Churches in Egypt, because they celebrated Christs birth and also his Baptisme upon one and the same day, called both those Feasts promiscuously Epiphania .
The one is, That the Churches in Egypt, Because they celebrated Christ birth and also his Baptism upon one and the same day, called both those Feasts promiscuously Epiphany.
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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 , by the leading whereof, God did manifest his onely begotten son to the Gentiles .
The other is, That the Modern Churches have through use and custom of speech restrained this word Epiphany unto the Feast commonly called Twelfth-day: which is celebrated in memory of the miraculous appearing of a star, by the leading whereof, God did manifest his only begotten son to the Gentiles.
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 .
The Church of England, as she is seated in the west, so she imitates the Latin, styling this Feast Christ Birthday, The Nativity of christ, or Christmas day.
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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,
They that account Missa to be a Latin word corrupted, conceive that the Father's used it instead of Dismissal, which signifies a sending away: For in ancient times,
when the Liturgy or Publique service was ended , 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 .
when the Liturgy or Public service was ended, and the Communicants addressed themselves to be partakers of the lords Supper, it was a custom (as it is unto this day) to send away the younger sort, such as were not yet Fully instructed and Catechized.
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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 . 3. Because when the Lords supper is celebrated, we offer up almes for the reliefe of the needy members of Christ;
Hence it Come to pass 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 Eucharistical sacrifice; being a solemn 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. 3. Because when the lords supper is celebrated, we offer up alms for the relief of the needy members of christ;
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,
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,
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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 unto Christ? On this day we Offer up spirituall sacrifices : we offer sacrifices of praise ; we offer sacrifices of thanks-giving ; we offer sacrifices of joy ;
why may not the day on which we solemnize Christ birth, be properly and fitly called Christmas day; it being a day full of Offerings, full of Sacrifices unto christ? On this day we Offer up spiritual Sacrifices: we offer Sacrifices of praise; we offer Sacrifices of thanksgiving; we offer Sacrifices of joy;
The Prophet Isaiah markes out this day as a speciall and wonderfull day; Behold, a Virgin shall conceive and bear a son, and shall call his name Immauel .
The Prophet Isaiah marks out this day as a special and wonderful day; Behold, a Virgae shall conceive and bear a son, and shall call his name Immauel.
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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.
It is Therefore agreeable to the word of God, and manifestly grounded thereon, that the Feast or day of our Saviors Birth, should be celebrated with all possible joy and public thanksgiving unto God.
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For Clement, a glorious Martyr of Christ Iesus, (whom S. Paul recons amongst his fellow labourers in the Gospell, whose names are in the book of life , writes thus unto the Christian Church;
For Clement, a glorious Martyr of christ Iesus, (whom S. Paul recons among his fellow labourers in the Gospel, whose names Are in the book of life, writes thus unto the Christian Church;
Telesphorus in his Decretall Epistle saith , It is ordained that in the holy night of the Nativity of our Lord and Saviour, they do celebrate Publique Church services,
Telesphorus in his Decretal Epistle Says, It is ordained that in the holy night of the Nativity of our Lord and Saviour, they do celebrate Public Church services,
Theophilus, Bishop of Cesarea in Palestine, saith, that We Ought to celebrate the Birth-day of our Lord, on what day soever the 25. of December shall happen .
Theophilus, Bishop of Caesarea in Palestine, Says, that We Ought to celebrate the Birthday of our Lord, on what day soever the 25. of December shall happen.
and a multitude of Christians of all ages, had assembled together in the Temple to celebrate that Birth-day, Dioclesian the Tyrant, having gotten as it were a fit time,
and a multitude of Christians of all ages, had assembled together in the Temple to celebrate that Birthday, Diocletian the Tyrant, having got as it were a fit time,
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Hierome saith, that the day kept in memory of our Lords Nativity, is the day on which the ancient report runnes he was borne . Valentinian Emperour of the West;
Jerome Says, that the day kept in memory of our lords Nativity, is the day on which the ancient report runs he was born. Valentinian Emperor of the West;
and therefore we shall omit the proofe thereof, (esteeming it no lesse ridiculous then unprofitable to insist on that which no man denies) and come directly unto the Reformed Churches, whose judgement and practice in this particular, we shall faithfully deliver;
and Therefore we shall omit the proof thereof, (esteeming it no less ridiculous then unprofitable to insist on that which no man Denies) and come directly unto the Reformed Churches, whose judgement and practice in this particular, we shall faithfully deliver;
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that the mouthes of all such may be stopt, who under a false and vaine pretence of seeking an Vniformity in Discipline with other Reformed Churches , do defame and endeavour to suppresse the most ancient and commendable observation of this and all other Feast-dayes whatsoever.
that the mouths of all such may be stopped, who under a false and vain pretence of seeking an Uniformity in Discipline with other Reformed Churches, do defame and endeavour to suppress the most ancient and commendable observation of this and all other Feast-days whatsoever.
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The Churches of Helvetia or Switzer-land. If (say they) the Churches do religiously celebrate the memory of the Lords Nativity according to Christian liberty, we do very well allow of it .
The Churches of Helvetia or Switzerland. If (say they) the Churches do religiously celebrate the memory of the lords Nativity according to Christian liberty, we do very well allow of it.
The Churches of Denmark, Sweden, and all other Lutheran Churches, do solemnely observe the Feast of the Nativity of Christ, and on that day use proper Hymnes of thansgiving, made by Martin Luther himselfe .
The Churches of Denmark, Sweden, and all other Lutheran Churches, do solemnly observe the Feast of the Nativity of christ, and on that day use proper Hymns of thanksgiving, made by Martin Luther himself.
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Zanchy, Professour of Divinity in the University of Heydelberg, and an eminent Father of the Protestant Church, expressely affirmeth, Though the Church of Christ be at liberty to choose unto her self what daies, besides the Lords, she will have to be sanctified, or set apart unto holy uses;
Zanchy, Professor of Divinity in the university of Heidelberg, and an eminent Father of the Protestant Church, expressly Affirmeth, Though the Church of christ be At liberty to choose unto her self what days, beside the lords, she will have to be sanctified, or Set apart unto holy uses;
Polanus, Professour of Divinity in the University of Basil, placeth the Feast of the Nativity of Christ, under the title of The anniversary Feasts of the New Testament;
Polanus, Professor of Divinity in the university of Basil, places the Feast of the Nativity of christ, under the title of The anniversary Feasts of the New Testament;
Iohn Gerhard, Professour of Divinity in the University of Iena, hath gathered together many excellent and godly sentences out of the Fathers for the furtherance and help of our meditations on the day of Christs Nativity .
John Gerhard, Professor of Divinity in the university of Iena, hath gathered together many excellent and godly sentences out of the Father's for the furtherance and help of our meditations on the day of Christ Nativity.
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FOr the right understanding of this Position, we must know, that Iulius Casar, 44. yeares before the birth of Christ, observing the falsenesse of the Accompt then in use, ordained the yeare to consist of 365. dayes,
FOr the right understanding of this Position, we must know, that Julius Caesar, 44. Years before the birth of christ, observing the falseness of the Account then in use, ordained the year to consist of 365. days,
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;
yet in progress of time it was discovered to be not so exactly agreeable with the natural motion of the Sun. For the Iulian year exceeding the true Solar year 10. minutes and 48. seconds, caused the Equinoxes and Solstices yearly to change their places and fly back so many minutes and seconds. Whereupon Pope Gregory the XIII. by the Advice and direction of Antoninus Lilius, and other excellent Mathematicians, in the year of christ 1582. did correct the Calendar;
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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,
For if we sum up the excess of the Iulian year (which is, as we said, 10. minutes and 48. seconds) from the time of Augustus Caesar, when our Saviour was born,
untill this present yeare, 1643. we shall finde that the Winter Solstice is gone back from the 25. day of December 12. dayes 7. houres, 44. minutes, 24. seconds:
until this present year, 1643. we shall find that the Winter Solstice is gone back from the 25. day of December 12. days 7. hours, 44. minutes, 24. seconds:
And therefore the Gregorian Accompt (being grounded on the Nicene Councell, when as it should have beene reduced to the time of Christs Nativity) erreth almost 2. dayes;
And Therefore the Gregorian Account (being grounded on the Nicene Council, when as it should have been reduced to the time of Christ Nativity) erreth almost 2. days;
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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.
Nevertheless we grant that the Iulian Account, though it remain unreformed, may yet for Some hundred of Years be used without any gross and palpable disordering of the times.
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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, 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.
Having now laid open, wherein and why these Accounts differ, as also how they may with ease be reduced unto the just and exact day of christ Nativity; we proceed to the proof of that wherein both Accounts agree, to wit, That christ was born on the 25. day of December, which we shall evidence by the clear testimonies of the Father's and other approved Writers, Ancient and Modern.
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Ambrose his expression is most divine and elegant, Length of nights had possessed the whole day, had not the comming of Christ shined gloriously in the very shortnesse of daies:
Ambrose his expression is most divine and elegant, Length of nights had possessed the Whole day, had not the coming of christ shined gloriously in the very shortness of days:
who, as by his Birth he dispelled the darknesse of mens sins, so also in the day of his Nativity he cut off the darknesse of 〈 … 〉 by one and the same rising brought light as well to men as dayes.
who, as by his Birth he dispelled the darkness of men's Sins, so also in the day of his Nativity he Cut off the darkness of 〈 … 〉 by one and the same rising brought Light as well to men as days.
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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 .
Genebrard hath showed out of their own Accounts and Calendars, that the Egyptian and Greek Churches did celebrate the Birth day of christ as we do, on the 25. day of December.
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When our Saviour was baptized of Iohn, he began to be about thirty yeares of age, saith Saint Luke , Had he onely said, he was about thirty yeares, we might have conceived him to have been as well somewhat more as lesse:
When our Saviour was baptised of John, he began to be about thirty Years of age, Says Saint Lycia, Had he only said, he was about thirty Years, we might have conceived him to have been as well somewhat more as less:
And indeed the entring into his Ministery at the time of his Baptisme (which all men grant he did ) is a sufficient proof that he wanted very litle and no considerable time of being thirty yeares old .
And indeed the entering into his Ministry At the time of his Baptism (which all men grant he did) is a sufficient proof that he wanted very little and no considerable time of being thirty Years old.
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The Devil having left him, Christ returneth unto Bethabara beyond Iordan, where Iohn was baptizing . For which let us admit, as we did for his progresse 5 da.
The devil having left him, christ returns unto Bethabara beyond Iordan, where John was baptizing. For which let us admit, as we did for his progress 5 da.
And because we read of a marriage-feast that lasted seven dayes , we shall admit that this feast also (though probably it was not so long) lasted 7 da.
And Because we read of a Marriage-feast that lasted seven days, we shall admit that this feast also (though probably it was not so long) lasted 7 da.
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distant from Capernaum, 72 English miles. For which journey let us allow 8 da. He was at Ierusalem some certaine dayes before the Feast of the Passeover : let us admit 4 da. In all 92 dayes.
distant from Capernaum, 72 English miles. For which journey let us allow 8 da. He was At Ierusalem Some certain days before the Feast of the Passover: let us admit 4 da. In all 92 days.
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:
so that (if Conjectures guided by reason do not very much fail) our Saviour At the First Passover After his Baptism was 30 Years old, and about 3 months:
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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,
Now accounting 92 days backward from the 25. day of March, the Birthday of our Saviour will fallen near the 25 day of December according to the testimonies of the Father's and Writers before alleged,
who, carried on with an earnest desire of introducing all manner of novelties (whereby the ancient and Apostolicall Church of England might be rendred 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 :
who, carried on with an earnest desire of introducing all manner of novelties (whereby the ancient and Apostolical Church of England might be rendered contemptible) have buzzed into the Heads of Some ignorant people, that christ was born in the moves of September, when the Sun entering into Libra makes the second Equinoctial. an opinion not dreamed of, until Beroaldus published his Chronology:
as if when the Scriptures expresse about 5000 , 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;
as if when the Scriptures express about 5000, their meaning was, almost 4000. But his prime Scholar noting the absurdity of this exposition, grants christ to be 30 Years old At his Baptism;
Others affirme, that he was about 33 yeares old when he suffered : which expression does best please these Doctours, for whether he were 32 and an halfe,
Others affirm, that he was about 33 Years old when he suffered: which expression does best please these Doctors, for whither he were 32 and an half,
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 opinion by cavils, half-reasons, and forgeries:
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 opinion by cavils, half-reasons, and forgeries:
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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,
The Prophet speaks Here of the last Week, which if you divide into two equal parts, you shall find the middle of it to be in the Seventh Monn of the fourth year,
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because the weeke ends in the moneth March, wherein our Lord suffered . Therefore our Saviour was baptized and consequently borne in September. The Answer.
Because the Week ends in the Monn March, wherein our Lord suffered. Therefore our Saviour was baptised and consequently born in September. The Answer.
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 :
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:
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being neer. the midst , 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,
being near. the midst, but not precisein the midst of the last Week. For the before going particular examination of the days we have sufficiently showed, that the time betwixt the Baptism of christ,
Or Mediatly by his fore-runner, herald, and messenger Iohn the Baptist; who preaching the Baptisme of repentance , did so prepare the way of the Lord, that all sacrifices, oblations, Legall rites and ceremonies were afterwards without scruple forsaken and abandouned.
Or Mediately by his forerunner, herald, and Messenger John the Baptist; who preaching the Baptism of Repentance, did so prepare the Way of the Lord, that all Sacrifices, Oblations, Legal Rites and ceremonies were afterwards without scruple forsaken and abandoned.
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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 .
Clemens Alexandrian Writeth, that they who very curiously have sought After the year and day of our lords birth, have referred it Some •nto the 25. day of the Monn of May, Some unto the 25. day of April.
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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,
If this argument be good, then there is no point either in Divinity or Philosophy Certainly known; Because there is no point which is not through ignorance, wilfulness,
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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.
Howsoever had these curious searchers showed us where S. Lycia Says, that christ was conceived in the sixth Monn of the Legal year, we would have concluded with them that christ was born either in May, by reckoning from August exclusively, or in April, by accounting from August inclusively: but there can be nothing more certain then that they Are mistaken.
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;
that is, from the conception of John the Baptist. Nor does Clemens Alexandrian afford these searchers any more credit then the bore mentioning of their groundless fancies;
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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 christ were not born till the end of 3. months After the First day of the Indiction: as we say frequently, that such a thing was or happened in the beginning of our Kings Reign,
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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 :
Taxes and Collections of Tribute began on the 24. day of September; as appears by the Indictions, which were instituted to bear account of the payment of tribute:
Therefore Augustus Caesars Decree at our Saviours Birth that all the world should be taxed went out on the 24. of September; and so Christ was borne on that day . The Answer. We deny the Argument:
Therefore Augustus Caesars decree At our Saviors Birth that all the world should be taxed went out on the 24. of September; and so christ was born on that day. The Answer. We deny the Argument:
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and Indictions (which were invented in the time of Constantine the Great, and ordained by Him 312. yeares after Christ ) 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.
and Indictions (which were invented in the time of Constantine the Great, and ordained by Him 312. Years After christ) began on the 24. day of September; Therefore that extraordinary and most remarkable Tax decreed by Augustus Caesar when our Saviour was born, began on the same day.
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and from Nazareth Ioseph with Mary his espoused Wife great with child , and expecting every houre to be delivered, must forthwith poste 95. English miles unto Bethlehem, all in one day.
and from Nazareth Ioseph with Marry his espoused Wife great with child, and expecting every hour to be Delivered, must forthwith post 95. English miles unto Bethlehem, all in one day.
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For in regard that a sheafe of the first fruits of harvest was yearely offered on the second day after the Passeover , which was the 16. day of the Jews month Abib, aliàs Nisan ,
For in regard that a sheaf of the First fruits of harvest was yearly offered on the second day After the Passover, which was the 16. day of the jews Monn Abib, alias Nisan,
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 Jew will not believe, yet an understanding Christian cannot but grant, that the season of the yeare did no way hinder the convenient execution of Caesars decree;
and is with us the 27. of March; (which 27. according to the true account falls on the 15. of our March) It must necessarily follow, that the temperature of the Monn December in the land of Canaan, is answerable to our May, if not Iune: Though Therefore a disobedient and gainsaying Jew will not believe, yet an understanding Christian cannot but grant, that the season of the year did no Way hinder the convenient execution of Caesars Decree;
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;
The Church of England does not celebrate the true day of Christ Birth: Therefore the Church of England is erroneous. The Answer. we deny the Antecedent;
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and is therefore termed by the Greekes NONLATINALPHABET , and may in Latine be aptly translated noctidium. The former is meant when God called the light, day:
and is Therefore termed by the Greeks, and may in Latin be aptly translated noctidium. The former is meant when God called the Light, day:
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And of the latter we ought here to be understood when we speake of the 25. day of December; For our Saviour was born presently after 12. a clock in the night , at which time the Civill day began according to the custome of the Romans .
And of the latter we ought Here to be understood when we speak of the 25. day of December; For our Saviour was born presently After 12. a clock in the night, At which time the Civil day began according to the custom of the Roman.
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,
The vanity and weakness of all objections to the contrary being discovered, we conclude that the 25. day of December is in all probability the just, true,
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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 .
which nature the Father formed in the Son by the holy Ghost, of the substance of the blessed Virgae Marry, who was of the Tribe of Iudah, of the Royal family of David.
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 .
4. When He was born: and that was 1. when a decree went out from Augustus Caesar that all the world should be taxed. 2. When Cyrenius was Governor of Syria.
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and that was threefold. 1. That Gods promises , and the prodictions of his servants the Prophets , might bee accomplished. 2. That God might thereby manifest his love towards mankinde . 3. That redemption might be to them that were under the Law :
and that was threefold. 1. That God's promises, and the prodictions of his Servants the prophets, might be accomplished. 2. That God might thereby manifest his love towards mankind. 3. That redemption might be to them that were under the Law:
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 :
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:
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outwardly expressing our thankfulnesse. 1. In Psalmes, and Hymnes, and spirituall songs . 2. In a larger and more liberall use of Gods Creatures then at ordinary times . 3. In our charity unto the needy members of Christ .
outwardly expressing our thankfulness. 1. In Psalms, and Hymns, and spiritual songs. 2. In a larger and more liberal use of God's Creatures then At ordinary times. 3. In our charity unto the needy members of christ.
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and not spend it in rioting and drunkennesse, nor in chambring and wantonnesse , as too too many have done, to the high dishonour of Almighty God, the reproach of our Church;
and not spend it in rioting and Drunkenness, nor in chambering and wantonness, as too too many have done, to the high dishonour of Almighty God, the reproach of our Church;
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ARe these things so? May Christian Magistrates constitute Feast-dayes, and require obedience unto such Constitutions ? Has the Church of England ordained that the Birth-day of Christ should yearely be kept festivall ? Is this Ordination grounded upon the the Scriptures ? Is it confirmed by the practice of the Christian Church from the time of the Apostles unto this day ? Is the 25. day of December the Birth-day of our Saviour ? Does the worke of the day tend to the glory of God, the honour of Christ, and comfort of his Church ? What wretched Herodians are they then, who revile and envy the solemnization of Christs Birth;
are these things so? May Christian Magistrates constitute Feast-days, and require Obedience unto such Constitutions? Has the Church of England ordained that the Birthday of christ should yearly be kept festival? Is this Ordination grounded upon thee the Scriptures? Is it confirmed by the practice of the Christian Church from the time of the Apostles unto this day? Is the 25. day of December the Birthday of our Saviour? Does the work of the day tend to the glory of God, the honour of christ, and Comfort of his Church? What wretched Herodians Are they then, who revile and envy the solemnization of Christ Birth;
calling it Judaisme , and most blasphemously perswading the people, That a Feast celebrated unto the honour of Christ, is no better then that Feast which the Israelites made unto the molten Calfe ?
calling it Judaism, and most blasphemously persuading the people, That a Feast celebrated unto the honour of christ, is no better then that Feast which the Israelites made unto the melted Calf?
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 ;
let us make them known to our children, that the generations to come may know them, even the children which shall be born; who shall arise and declare them to their children, that they may not forget the works of God;
And principally, may keepe the memoriall of Christs Nativity ; continuing the celebration of this Feast, unto the second comming of Shiloh. Halelu-jah.
And principally, may keep the memorial of Christ Nativity; Continuing the celebration of this Feast, unto the second coming of Shiloh. Hallelujah.
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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.
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 adverse. Hae•t. in Pro•mio.
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.
Exod 15. 1. 1 Chronicles 16 7. unto verse 37. Psalm 44. & 85. & 92. & 102. as appears by the titles of those Psalms. Joel 2. 17. Luk. 11. 2. Just. Mart. Apollinarian 2. Tertulian adverse. gentes, c. 39. Eusebius de vit. Constant. l. 4. c. 18. p. 106. Calvin ad Pact. Angel Epistle. 87. Muscul. in Psalm 95. The book of Hom. Tom. 2. Hom. 9. page. 138. Dr. Preston in his Sermon styled, The Saints daily exercise.
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.
Quia Isti disserunt, & disputant nes•i• qu•s impias no vitates, etiam & nos (Ecclesiae Anglicanae Sons) conantur arguere, quod aliquod no vum Dicamus. August. de verb. Apost. Sermon 14.
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.
1 Cor. 14. 40. Rest adiaphorae sunt Quae a GOD nec praeceptae, nec vetitae sunt. Polan. Syntag Theology lib. 6. cap. 38. Becan. loc. come. 33. sect. 13.
Praecepta humana sunt determinationes circumsta tiarum necessariae & utiles ad servanda pr•caepta moralia primae vel secundae Tabulae. Vrsin. explicat. Catechet. part. 3. quest. 96.
Praecepta Humana sunt determinationes circumsta tiarum necessariae & utiles ad servanda pr•caepta Moralia primae vel secundae Tabulae. Ursin. Explains. Catechist. part. 3. quest. 96.
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.
Mr. Perkins Comment on the Galatians. c. 1. v. 24. Festivals veteris Testamenti genus, quod morale & natural est, ab•ogatum in novo non est, ut n•mirum homo deputet aliquod temp•s vi•ae suae ad vacandum Divinis: said species Tantum, quatenus festa illa expresso Commandment Dei ad certas circumstantias Temporum determinata & alligata •rant, sub Peccato mortali & poena damnationis. Hospin. de Origin. fist. Christian c. 1.
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.
Polan. Synt•g. Theology l. 9 c. 35. Willets Synopsis in the 9. general controversy, Question 7. p. 494, 495. & Question. 8. p. 506. Fulk Annot. Apocaly p. 1. sect. 6. The Pract. of P•ety printed by R. Y. page. 364.
Harum legum obedientia necessaria praestatur, nec sine offensione Dei negligitur propter ipsum mandatum Magistrat•um. Ursin. explicat. Catechet. quaest. 96.
Harum Legume obedientia necessaria praestatur, nec sine offension Dei negligitur propter ipsum mandatum Magistrat•um. Ursin. Explains. Catechist. Question. 96.
August. ad Januarium, Ep. 118. & ad Adamant. cap. 16. Theod•ret, Bruno in dd. locum. Non simpliciter abrogati sunt dies festi; sed tantum ex parte, quatenus legales erant, & per Mosen populo Israelitico praescripti. Zanch. in 4. praecept de dicbus Festis, q. 1. Heookers Eccles. Polic. l. 5. sect. 70.
August. ad Januarium, Epistle 118. & ad Adamant. cap. 16. Theod•ret, Bruno in dead. locum. Non simpliciter abrogati sunt dies festi; sed Tantum ex parte, quatenus legales Erant, & per Moses populo Israelitic praescripti. Zanchius in 4. precept de dicbus Festis, q. 1. Heookers Eccles. Polic l. 5. sect. 70.
Nos non simil•ter observamus: non enim calendas colimus, nec dies festos, sicut illi in luxuria & epulis, sed in sinceritate azima epulamur. Hieron. in Epist. ad Galat. c. 4.
Nos non simil•ter observamus: non enim Calendas We worship, nec dies Festivals, sicut illi in luxuria & epulis, sed in sinceritate azima epulamur. Hieron. in Epistle ad Galatians c. 4.
Actions indifferent in the case of offence, cease to be indifferent, and come under some Commandment of the Morall Law. Perkins cases of Consc. l. 1. c. 5. Sect. 5.
Actions indifferent in the case of offence, cease to be indifferent, and come under Some Commandment of the Moral Law. Perkins cases of Conscience l. 1. c. 5. Sect. 5.
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
In Argumento Epistles Theophili etiam Epiphantorum appellationem accommodatam in Egypt Fuisse ad diem Natalis Domini Ostenditur: quo nomine & dum Baptism Christ nuncuparunt ac utram { que } festivitatem una Same { que } simul die solemni celebrarunt. Magdeburg Cent. 4. c. 6 Beroald. Chro. l. 4. c. 2
Sacrificale opus est aununciare Euangelium. Orig. in Epist. ad Rom. li. 10. NONLATINALPHABET. Rom. 15. 16. Ipsum mihi sacerdotium est praedicare & euangelizare: hanc offero oblationem. Chrysost. in Epist. ad Rom. Homil. 29.
Sacrificale opus est aununciare Evangelium. Origin in Epistle ad Rom. li. 10.. Rom. 15. 16. Ipsum mihi sacerdotium est praedicare & Evangelize: hanc Offer oblationem. Chrysostom in Epistle ad Rom. Homily 29.
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.
Cujus Nome est Germen: hoc est quod alii Prophets praedixerunt, vocaruntque Germen. ut Isaiah 4. 2. Germen Domini; & Jer. 33. 15. Germen David; vel Germen Justitiae. Quibus locis Chaldean Paraphrase. Vertit Messiah. Vatable in dict. locum.
NONLATINALPHABET. 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.
. Gal. 4. 4. Unus & idem Spiritus Dei, qui in Prophetess quidem praeconavit, qui & qualis esset Adventus Domini, in senioribus autem interpretatus est bene, Quae bene prophetata fuerant: ipse & in Apostles annunciavit plenitudinem Temporum adoptionis venisse, & proximasse Kingdom Coelorum, & inhabitare intra homines Believers in Eum qui ex Virgae Born est Emmanuel. Iren adverse. Haeres. l. 3. c. 25.
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.
Perhivent, Apostles, 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. etc. Polydore Virgil. de invent. rerum, lib. 6. c. 8.
Statutum est, nocte sancta Nativitatis Domini Salvatoris, Lyturgias celebrent, & hymnum Angelicum in eis solemniter decantent, quoniam et eadem nocte ab Angelo pastoribus nunciatus est, sicut ipsa veritas testatur. Telesph. Epist. decret. Tom. 1. Concil. pag. 117.
Statutum est, nocte sancta Nativitatis Domini Salvatoris, Lyturgias Celebrate, & hymnum Angelicum in eis solemniter decantent, quoniam et Same nocte ab Angelo pastoribus nunciatus est, sicut ipsa veritas testatur. Telesph. Epistle Decree. Tom. 1. Council. page. 117.
Domini natalem quobunque die 8. Calend. Jan. vencrit, debemus celeb•are. M•gdeb. Centur. 2. c. 6. Hospin. de •rig. Fest. Christ. Mens. Decemb. die 25. Theoph. Approved by M. Perkins 2. Vol. In his Demonstrat. of the Probleme, p. 597
Domini Natalis quobunque die 8. Calend. Jan. vencrit, debemus celeb•are. M•gdeb. Centaur 2. c. 6. Hospin. de •rig. Fest. christ. Mens. December die 25. Theophanes Approved by M. Perkins 2. Vol. In his Demonstrate. of the Problem, p. 597
Adest Christi multum desiderata et diu expectata Nativitas, adest solemnitas inclyta; et in praesentia Salvatoris grates et laudes visitatori suo per orbem terrarum sancta reddit Ecclesia. Cypr. de nativit. Christi, To. 3. Approved by Zanchy in 4. praecept. q. 2. Thes. 2. and M. Perkins dd. ll. p. 492.
Adest Christ multum desiderata et Diu Expected Nativity, adest solemnitas inclyta; et in Presence Salvatoris grates et laudes visitatori Sue per orbem terrarum sancta Render Ecclesia. Cyprus de nativit. Christ, To. 3. Approved by Zanchy in 4. precept. q. 2. Thebes 2. and M. Perkins dead. ll. p. 492.
Apud Nicomediam quum natalis Christi festus adesset dies, & multitudo aetatis omnis, quae Christi nomine censetur, in Templo Natalem eum celebratura convenisset, Dioclesianus tyrannus veluti opportunum tempus et lucrosam occasionem nactus, per quam vesaniam & furorem suum adimpleret, misit eo qui templum clauderent, et ignem circoncirca accenderent; et sic eos omnes viginti millium numerum explentes in cinerem redegit. Niceph. Hist. Eccles. l. 7. c. 6.
Apud Nicomediam Whom Natalis Christ festus adesset dies, & multitudo aetatis omnis, Quae Christ nomine censetur, in Templo Natalis Eum celebratura convenisset, Diocletian tyrannus Veluti opportunum Tempus et lucrosam occasionem nactus, per quam vesaniam & furorem suum adimpleret, misit eo qui Templum clauderent, et Ignem circoncirca accenderent; et sic eos omnes Viginti millium Numerum explentes in cinerem redegit. Niceph Hist. Eccles. l. 7. c. 6.
Virtutes coelestes quo { que } hodierno die simul Festum celebra•e, ac laetitia gesit•e confido; si quidem hominum Dei { que } amo•e praeditae sint. Greg. Naz Orat. 38.
Virtues coelestes quo { que } hodierno die simul Festum celebra•e, ac Laetitia gesit•e Trust; si quidem hominum Dei { que } amo•e praeditae sint. Greg. Nazareth Orat 38.
Justin Emperour of the East, about the yeer of salvation 523. decreed, that the Feast of the holy Nativity of Christ should be observed. Niceph. Hist. Eccles. lib. 7. cap. 28.
Justin Emperor of the East, about the year of salvation 523. decreed, that the Feast of the holy Nativity of christ should be observed. Niceph Hist. Eccles. lib. 7. cap. 28.
Ambros. Serm. 17. Alii quotidie communicant corpori & sanguini Dominico, alii certisdiebus accipiunt; alibi nullus dies intermittitur, quo non offeratur, alibi Sabbato tantum et Dominico, alibi tantum Dominico: Et si quid aliud hujusmodi animadverti potest, totum hoc genus rerum liberas habet observationes. August. Ep. 118.
Ambos Sermon 17. Alii quotidie communicant corpori & Sanguini Dominic, alii certisdiebus accipiunt; alibi nullus dies intermittitur, quo non offeratur, alibi Sabbath Tantum et Dominic, alibi Tantum Dominic: Et si quid Aliud hujusmodi animadverti potest, totum hoc genus rerum liberas habet Observationes. August. Epistle 118.
Quanquam Ecclesiae Christi liberum est, quos velit, p•aeter Dominicum, dies sibi sanctificandos eligere; honestius tamen est, laudabilius, at { que } utilius, eos sanctificare, quos etiam vetus, at { que } Apostolica puriorque Ecclesia sanctificare solita est. Zanch. in 4. praecept. de diebus F•stis, quaest. 2. Thes. 2. & sequent.
Quanquam Ecclesiae Christ liberum est, quos velit, p•aeter Dominicum, dies sibi sanctificandos eligere; honestius tamen est, laudabilius, At { que } Utilius, eos sanctificare, quos etiam Vetus, At { que } Apostolica puriorque Ecclesia sanctificare solita est. Zanchius in 4. precept. de diebus F•stis, Question. 2. Thebes 2. & sequent.
Tempora sacra cultui divin• inter Christianos destinata publice, — ad alendum fidei consensum inter ipsos per praedicationem verbi Dei et usum Sacramentorum, et exhibendum unanimiter cultum Deo debitum in sacrificio gratiarum actionis praecum et eleemosynarum. Polan. Syntag. Theol. lib. 9. c. 35.
Tempora sacra cultui divin• inter Christians destinata publice, — ad alendum fidei consensum inter ipsos per praedicationem verbi Dei et usum Sacramentorum, et exhibendum Unanimously cultum God Debitum in Sacrificio Gratitude actionis praecum et Eleemosynarum. Polan. Syntag Theology lib. 9. c. 35.
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.
Nam 24. february. divi Matthew vigilia cel•bratur, atque it festus dies 25. differtur, nibilo secius tam die Vigil, quam die Festo 6. Calend. Martias dicitur. Vide Compendium Pier. Valerian. Bellunnes. in Sphaeram. page. 223.
Sol abscindit circulum signorum in 365. diebus, et quarta unius dici praeter rem modicam, quae nullius est sensibilitatis. Sphaer. Johan. a Sacrobosco. c. 4.
Sol abscindit circulum signorum in 365. diebus, et Quarta unius dici praeter remembering modicam, Quae Nullius est sensibilitatis. Sphaer. John. a Sacrobosco. c. 4.
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.
Iussit Papa in mense Octobri a 4. usque ad 14. October 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. Chronicles page. 714.
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.
Tempore August Octaviani, ut Observation Pliny, brumae dies vigesimo quinto December erat: quo die Born est Christus assertor Noster. Valer Bellunens. compend. in Sphaeram, p. 224. In the time of Augustus Octavian, as Pliny observeth, the Shortest day was on the 25. of December, on which day christ our Redeemer was born.
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.
Nisi annus aliquando corrigatur Future Once est, ut Salutis Nostrae natal•tii dies, qui brumales Once Erant, in Vernum Tempus invadant, Pascha in aetatem. Valer B•llunens. dead. l.
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.
Vide Calend. Julianum & Rom. Baron. app•rat. ad annal. Eccles. sub sinem. Geneva. Chronicles l. 3. page. 479. Gual•erius Tab. Chronograph. a Christ nato, fol. 2. Gordon. Lesmor. Chronicles Tom. 2. in Apparat. c. 4.
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.
Occupaverat t•tam diem Noctium longitudo, nisi in ipsa Days Brevity Christ refulsisset Adventus: qui sicut ortu Sue Humani Generis peccatorum Darkness 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 Ambos Ser. 13.
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.
Joannes Born e•t, sicut tradit Ecclesia, octavo Calendas Julias, cum jam incipiunt minui dies: Dominus autem Born Octavo Calendas Januarias quando jam incipiunt crescere. Audi ipsum Joannem confiten•em: Ilum opporet crescere, me autem minui. August. in Psalm 132. & de Trin. lib. 3. c. 5.
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.
Christus qui in Nativity Johns 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 Born est. Vide Chrysostom expos. cap. 1. Luke.
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.
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.
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.
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 Baptized est, & Coepit doce•e. Mart. Brach. lib. can. Greek cap. 20.
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.
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. April. Chrysostom Expos. c. 1. Luke.
Two things we must note. One is, that the 25. day after the true Accompt, is on the 13. day of our March here in England; because the Julian which we follow, doth erre somewhat more then 12: dayes. The other is, that the Hebrew Moneth Abib, alias Nisan, doth begin on the last day of our February: but on the 12. of March, according to the true Accompt.
Two things we must note. One is, that the 25. day After the true Account, is on the 13. day of our March Here in England; Because the Julian which we follow, does err somewhat more then 12: days. The other is, that the Hebrew Monn Abib, alias Nisan, does begin on the last day of our february: but on the 12. of March, according to the true Account.
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.
Certain mortuum Ilum suisse Pro nobis in Cruce oportet Anno Tiberii 18. tum Whom aetatis annum ager•t 33. id est, Whom annos complevisset trigint a duos et Dimension. Beroald. Chro l. 3. c. 8.
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.
In dimidio Week 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 parts aequ•les, medietatem suam in anni quarti mense Tisri habere deprehends. Beroald. Chronicles. l. 4. c. 2.
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.
Mathew 27. 51. Mark 15. 38. John 4. 23. Vel•m Templi fissum est in Duas parts a summous { que } adimum ut indicaretur abrogatam esse typicam ingressionem Summi Sacerdot is Levitici in sanctum sanctorum & deinceps inutilem before, una cum Others ceremoniis Legalis Sacerdotii. Polan. Syntag Theology lib. 6. cap. 18.
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.
Matthew 11. 13. Luke 16. 16. Ioannes Baptist Anno 15. Tiberii Caesar vocation Divine excitatus poenitentiam praedicare incipit; veteris Testamenti abrogationem instituto Baptismo orditur. Bucholz. Ind. Chronology. page. 145.
Eos qui curiosius ann•m nati Domini & diem requisierunt, partim retulisse ad vigesimum quintum diem mensis NONLATINALPHABET Aegyptiorum, par• … m retulisse ad vigesimum quintum diem NONLATINALPHABET, scribit, Clem. Alexandr. strom. lib. 1.
Eos qui curiosius ann•m Nati Domini & diem requisierunt, Partim retulisse ad vigesimum Quintum diem mensis Egyptian, par• … m retulisse ad vigesimum Quintum diem, Scribit, Clem. Alexander. strom. lib. 1.
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.
Era indictionum Caesarea, in scrip•oribus Graecis usitatissima, incipit 24. Septembris, Anno Christ 312. Instituta fuit a Constantino Magno. Bucholz. Ind. Chronology. page. 212. Calvis. Isagoge Chronicles c. 9. Cyclus indictionum institutus est in Concilio Nicaeno, qui post quindecim annos in orbem Redeath. Romani hanc •ramindictionum inceperunt a Calendis Jan sequentibus: quos, & n•s hodie sequimur. Alsted. 2. Chronology. Epocharum §. 6.
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.
Beroald. lib. dead. c. dead. Hospinian. de Origin. fist. christ. Mens. December Calvis. Is•g. Chronicles c. 46. Broughtons Advertisement of Corruptions. page. 43, 44.
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.
Secunda azymorum die, Quae est mensis hujus decima Sexta, frugibus demissis & Hactenus intactis incipiunt frui: aequumque Rati God hujus ubertatis Authorem per gratitudinem honorari, hordei primitias offerunt. Joseph. Antique Jud. lib. 3. cap. 10. See Perkins 2. volum. page. 680. In Palestine Messem hordeaceam inchoatam Fuisse Immediately post Pascha, & ante Pentecost absolutam Fuisse etiam triticeam messem certum & Manifest est. Chemnit. Harm. Evangelist Prolegomena. cap. 3.
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.
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 creation mundi huc usque labentium seriem deducendum accomodatissima. Calvis. Isagoge Chronicles c. 8.
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.
Quanquam Johannes a Sacrobosco & qui Eum sequuntur nomina permutant, & Whom nos naturalem, illi civilem seu artificialem; Whom nos civilem, illi naturalem diem Vocant: nos veritatem sequimur. Polan. Syntag Theology lib. 1. c. 45. & lib. 5. c. 16. Hanc Die Naturalis & artificialis appellationem definitionemque, novam et ba•baram semper credidi, quisquis eam primus nobis tradiderit. Vide scholion. Elias Vineti in Sphaeram Joan. a Sacrobosco. c. 3.
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.
More Romano die 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) Acts est, Perinde est quasi quavis hora lacis Acts esset. p•ulus I Cuis Dig•st. jur. Civil. l. 2. tit. 12.
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.
Iosephus calls him Quinius; and in placing this Tax After the degrading of Archelaus, erreth 4. Years. See Ioseph. Antique Iud. lib. 17. c. ult. & lib. 18. c. 1.
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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.
Rom. 13. 13. The days which Are chosen out to serve as public memorials of God's Mercies, ought to be clothed with those outward robes of holiness, whereby their difference from other days may be made sensible. Hook. Eccles. Policy. lib. 5. §. 70.
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.
Neque damnari potest Ecclesia quasi Judaizarit quia diem Dominicum jam inde ab Apostolorum temporibus sanctificavit, et Certos Alioth die Festivals Paul post Apostolorum tempora sibi delegerit ad sanctificandum. Zanchius in 4. Precept. de Diebus Festis. q. 1.
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.
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.
