the Lawes of the Church and so it proceeds from obedience to superiours Vid. Append a dutie of the 5th Commandement But to the particulars we say many things Pract. Catech on 4. Commandement 1. Did he not a little before found the Times or daies designed to publick worship upon the equity or morality of the 4th Commandement Hear what he saies of the Importance of that 4th Commandement It is a designation of Time for the speciall performing of Gods publick worship and again It is not onely lawful but necessary to set apart some times for Gods service he means by that Commandement Then say I if the 4th Commandement do necessarily require a designation of some Time for worship private as well as publick for so hee resolves in answer to the next question there does not the same Commandement as necessarily require the observation or sanctification of that Time but it must be reduced to the 5. Commandement Let him remember what he saies in his Treatise of Will-worship Sect. 4. If the matter of the command were before commanded by God 't were then no longer obedience to the Law of the Magistrate but onely to God The application is easie and I adde must God be beholden to men either for the designation or observation of his due Time by a duty from the 5th Commandement What if Superiours be so prophane See Sabbath Redevivum at large these things as to set apart no time for Gods worship or not to enjoine and require the observation of that Time is every man free to observe some or none at his pleasure what if there be no Publick Worship what if a man be and live in places where neither Time nor Publick Worship is appointed by Superiours is hee now at libertie to take all Time as his own so it seemes by this Doctrine if men observe Times Lords day and others onely as a dutie to Superiours in the 5th Commandement 2. He takes for granted that the Designation of the sufficient Time due and necessary by the 4th Commandement is in the power of men Church or state which we say belongs onely to God 3. He also supposes that the Church or State hath power to Sanctifie a Time so that it must not ordinarily be mixed with prophane and common uses which wee think God onely can doe 4. He also takes it as granted that the Church may designe as little or as much as few or as many Times or Daies as they shall think fitt and that ordinarily in every week or month or year without Sperstition as an act of piety which we suppose they cannot do without prejudice to the 4th Commandement and to Christian liberty seeing the burden of Jewish Holydayes is taken off by Christ and we reduced to the 4th Commandement as for one day in seaven to be holy so for our allowance of six daies for our own works The result of this answer is this that they that retain this usage of the Festival as a day made Holy by the Church or state are both injurious to God in usurpation upon his prerogative in the 4th Commandement and also guilty of Willworship in holding up a Worship not commanded by God against the second Commandement 2. In respect to those who first instituted it without command from others in whom onely it is called Will-worship they are free from guilt too 1. because among the Jewes some Feasts were instituted that of Purim and of the Dedication without command c. 2. Freewill-offerings of this Nature are to be the more not the lesse acceptable for being voluntary To this we say in generall it may be Will-worship to observe what is commanded by others as well as to institute worship without a command In speciall to the first reason the Feasts instituted by the Jewes we shall speak anon here sect 29. To the second of Freewill-offerings wee say 1. These Holydayes of mens Institution are not like those Freewill-offerings of the old Law as we have shewed upon his Treatise of Willworship sect 29. 2. We add it is not in the power of men to institute any worship not commanded by God and is flatly against the second Commandement But these Holydaies are by him made parts of Worship 3. Suppose the Jewes should have made more Holydaies yearly than God commanded would they have been accepted should they not have heard who required these at your hands wee may guesse by their Fasts which they appointed God instituted one Fast onely once a year upon the Expiation day They in their captivity appointed more in the 5. and 7. month yearly but what acceptance found they see Zech. 7.5 when yee fasted and mourned in the 5. and 7. month even those 70. years did yee at all fast to me even to me And may not Papists who have a Saint and an Holyday allmost for every day in the year be justified by this arguing Hath it not a great shew of wisdome Piety Devotion to devoâ—e most of their time to God Are they not their Free-wil-offerings the more acceptable because voluntary and uncommanded Let no man say they dedicate those daies to Saints and Invocate the Saints c. and that makes them abhominable But suppose none of those but the Holy daies be as the Church of England expressed herself devoted onely to the honour of God but yet esteemed as more holy aad as a Worship of God and more acceptable to God because voluntary even these and that other that it s done without command of God will denominate them Will-worship and so odious to God And so much for that Secondly he comes now to vindicate it from Superstition and saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Supestitum cultus worshiping of Daemons or soules of dead men but its little lesse then blasphemie to number Christ with them c. To which we say For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Superstition wee have considered it in his Treatise of Superstition and have found him granting the sense of them to be farre larger than the Worshiping of Daemons And wee have proved it rather to signifie any false Superradded worship not commanded of God A Nimiety or excesse of Religion as Super statutum above the Law of God In a word any false worship of the true God which is exemplified in many particulars there amongst which this is one In placing the worship of God or more holinesse in things times places c. then God hath placed in them Wee shall consider what he saies to vindicate this Festivall from it 1. The Birth of Christ is a mercy of such excellent quality that it can never be overvalued c. This is granted But to Institute a day as Holy without command of Christ for an Annuall commemoration of this is above the power of any Church and a Superstitious presumption and withall needlesse considering that the Lords day which includes the commemoration not onely of his Birth but his Resurrection and the whole works of our Redemption by him was instituted by himself or his Apostles by him authorized and inspired for this very end comes about once in every week To
limit it therfore to one day in a year to remember that Mercy is not an exaltation but a derogation from it If this were done on his owne designed Day wee need not fixe another day 2. The exercises done upon the day are acceptable duties any day therefore upon this True but then any day whereon these duties are done is as holy a Day as Christmas day or if he think the duties are more acceptable for the Dayes sake or for the voluntary dedication of it by men I feare they will be so much lesse acceptable to God and no better than Superstition 3. There may be excesse and Superstition in setting out a day every year as Holy as a woship of God as Super statutum where God requires but one in seaven as Holy for men to command more is too much presumption His reasons against it are invalide 1. Because a dutie cannot be performed without time True but without a set a fixed holy time it may Here 's a fallacie from time as a naturall and necessary adjunct of an action to Time as Holy as Worship Which yet is not observed by the Doctor For he with others seemes to hold Time in the 4th Commandement to be onely an Adjunct of worship as of any other action but we think Time in the 4th Commandement is a part of worship And this I think they do make it in this present case For they doe not onely make the duties praying praising preaching c. a part of worship Sees 48. which they are every day when they are performed but the very Dedication and observation of the Day it selfe to be a voluntary oblation a Freewill-offering an honour and service to Christ as wee shall hear 2. Abraham saies he rejoyced to see this day and the Angells rejoyced on the very day c. So would we if wee knew the Day but this does not prove that they intended to set that day apart as Holy without command from Christ the Lords day being appointed for that end 3. The abstaining from labours is partly though not onely the excesse for it makes it necessary as a duty of an Holy day when God hath not made it necessary having allowed 6 daies for mens own works though Rest be agreeable to holy duties Festivities and Fasting daies of Gods command yet then it presupposes a Command of God for those Duties and Daies Or if the Time be onely an Adjunct of those duties then Rest is necessary onely naturali necessitate not moralj because no man can solemnly for any time wait upon God in holy duties and his labours too But this is necessary any day when holy duties are performed 4. For the 25 th day of December to be the day of Christs birth wee shall speake to it hereafter ad sect 36. Onely wee observe what he saies upon the mistake of the day That the mistake will be very pardonable in those who verily think they are not mistaken They doe perform the businesse of the day as compleatly and substantially on a mistaken day as on the true one and the excuse of blamelesse ignorance will wash away greater errours than this if an errour Does not this sound somewhat like the Papists Doctrine of veniall sinnes It puts me in mind of a subterfuge of Bellarm. and others when we object upon their owne confessions that there may be danger of Idolatry in the Sacrament if the bread be not transubstantiated into the body of Christ They answer There is no danger of it to one that fimply beleeves it is and worshiping after his wonted manner For in such things humane certitude is sufficient So Jacobs lying with Leah instead of Rachell ignorantly was not guilty of adulterie c. This is saiesacute Chamier not to take away Idolatrie but to stupifie the Idolater can any ignorance be blamelesse against a Law of God or wash away an Errour without the blood of Christ Would not Christ have revealed the very day if he had intended the day to be kept holy as a worship of himself But I shall put him a case Suppose the Jews had mistaken the day of the week for the Sabbath or the day of the month for the Passeover had they not sinned because they thought they were not mistaken Had the business been as compleatly and substantially performed on a mistaken day as on the true one When the very day was as strictly commanded as the business it self Let him consider it I shall here insert the judgement of the learned Chemnitius who though he allow the observation of this and other Festivals as a Lutheran with a reservation of Christian liberty Exam. Conc. Trid. p. de diebus Fest p. 265 without necessity of obligation c. yet he notes no less then thirteen wayes or kinds of Superstition in Papists observation of Holy daies We note some of them 1. In placing Holinesse in the dayes which God hath not placed in them 2. Esteeming the services then done better and more holy and acceptable then if done on other dayes 3. Placing the worship of God on them in ceasing from labours and frequenting of Churches 4. Forbidding of labours on those daies when they hinder not the publick Worship 5. In the Necessity of observation 6. In the multitude of them To which may be added that 7. They discriminate persons to be more or lesse holy as they observe or neglect them And lastly as more grace and blessing is expected from such voluntary uncommanded observances Now how far many men amongst us are guilty of all or some of these kinds of Superstition it remains to discover First for placing holiness in them equall with the Lords day and above other dayes It appears both by mens words and deeds By word in calling them Holy daies and equalling them with the Lords day See Sect. 59. To be esteemed above other daies of the year c. consecrating it from common to sacred uses as both of the Churches instituted The Doctor himself sect 20. calls this Festival most sacred and sect 24. tels us The day hath been observed if not much more certainly as strictly as any Lords day in the year c. And so it was in all Cathedrals at least with more solemn services with stricter cessation from sports then on the Lords day on which sports were permitted but no touching cards or dice that day Sect. 77. being more then lawfull pious in it self Ibid. Secondly not onely the services but the observation of the day also was esteemed an higher piece of service than that of the Lords day more acceptable then commanded worship because more voluntarie So the Dr. often Thirdly Sect. 59. An oblation to God in honour to him c. Treat of Wilworship sect 29. See sect 59. people may not
this The Churches that retain these Feasts especially the Lutherans are not reputed the best Reformed Churches nor by the Doctor himself I beleeve thought fit to be compared with England some other Churches in Doctrine and Worship and so no fit presidents for our Reformation What private persons wish or say is not much to be regardded unlesse their reasons bee constringent However we are not alone nor the first in this dis-usage of this Festivall Some Protestant Reformed Churches are with us and afore us As for the Sermons given to Christmas day by some that now disuse it wherin The whole body of their publick devotions is falsely said now to consist their prayers being as good and as large as the Liturgies it will afford him no more succour than this That the Authority then in being commanding Vacation from work they onely took the opportunity to preach to prevent disorders in their people which attend such Festivities And the Authority now in force prohibiting they doe forbear to preach § 12.3 The laying down or disusing the observation of this Festivity is not an act of Division or separation from either the particular Church of England or from the Universall Church in all ages especially that of the first and purest times Not the latter for certain for we have proved afore the first and purest ages of the Church did not observe it Not the former unlesse he will yeeld that the Reformation of the Church of England in former times was a Division or separation from the Church of Rome or the Reformation in Luthers time was a division and separation from the Catholick Church as Papists say it was § 13.4 If Superstition and profaness may be ground sufficient to lay aside a Custome the complexion of the times have long since invited to the laying aside the usage of this Feast His pretences to the contrary are insufficient 1. The omission of Christmas sermons and services tends not to raze out of the minds of the ignorant sort the slender knowledge they have of the birth of Christ and consequent mysteries of Religion For the Gospell being read and preached on all the year long they cannot but often hear of the Birth Life Death Buriall and resurrection of Christ The Knowledge which the ignorant people learned by some mens Christmas Sermons Act 25 was slender indeed nothing but a Superficiall as he Notionall carnall knowledge of one Jesus as that Roman Deputie spake that was borne at that time to give men liberty to Feast be merry 2. This cannot as he charges it gratifie their worldly affections and assist Atheism c. but rather to keep it as usually they did in all Festivall delights like the Revells of Bacchus did both mote gratifie their Worldly lusts and tended to Atheism and profanesse 3. The Casuists whose great reason hee seemes to applaud affirming that the necessaries of beleefe for the vulgar sort are no more than the great Holy dayes of the year spake with as much that is as little reason as their fellowes the Jesuits who say and affirm that Images are the best laymens-books instead of the Scriptures 4. The ejecting of these Holydaies out of the Church will not any with dispatch the opinion of any necessity of beleeving the Articles of faith the Creed being still to be retained in and with the Catechisme for the Ministers preaching constantly of those Truths may helpe not onely in some degree as he but very much and more than the great Holydaies of themselves can doe And why not abundantly sufficient as it was in the first planting of Churches before these Festivalls were invented We have had enough experience that in those places Cathedrall Cities where those Festivalls have been most punctually and solemnly observed taking in there Chrystmas Sermons too there have been found lesse saving knowledge of Christ more Superstition and more Prophanesse than in any Country Villages where the Gospell hath been sinceerely preached § 14. The Impatience of sound Doctrine and readinesse to embrace what ever is novel is not to be found in those of dee per sound knowledge but in the ungrounded professors of former times made formal Christians by external Ceremonies outward Pomp of service But those that endeavoured to Reforme the abuses of Superstition and prophanesse are the men onely or chiefly that propugne and maintain sound Doctrine whereas those that were the greatest favourers of those Festvities some of them either are fallen into the propagating of error Arminianism c. or at least doe little appeare to maintain the truth As for Hospitality and charity at those times its observable in many strong pleaders for Christmas that they are willing enough to abate the charge of the Feast both then and all the year after yet no body hinders them from being Hospitable and Charitable § 15.5 What ever specious design was in the first institutors of this piece of Service to Jesus Christ as after it is called it matters not much Gideons design in making a Golden Ephod was very fair to leave a Monument of his Victory as a pious publik acknowledgement of his thankfullnesse yet it proved a snare to him and his house to all Israel Many of the Superstitions of the now Church of Rome had no doubt a pious design and a shew of wisdome but the issue hath been very mischeivous Even so it hath happened to this Institution now in hand § 16. There may indeed a threefold guilt and danger be charged upon the Institution and continuance of this observance 1. Of Will-worship because it is not commanded in scriptures 2. of Superstition in observing dates 3. Of Riot frequent in such Festivalls The two former he saies he hath spoken to else where viz. both in his Treatises of Will-worship and Superstition and also in his practicall Catechisme In the two former though something be said in generall or in thesi yet nothing that I observe in speciall or in hypothesi of this Festivall Indeed in his practicall Catechisme hee hath undertaken the vindication of it from all these three charges but more largely the two first there aad here more of the last that of Riot we shall consider what he saies in order First to free the Festivall from the charge of Willworship he proceeds two waies 1. In respect of those who retain the usage of it they observe it in obedience to the Lawes of the Church and so it proceeds from obedience to Superiours a duty of the 5 th Commandement This argument should not have had the first place but the second in a just method The Doctor should first have proved that they that instituted the Festivall had a lawfull power to do it before he proved them that observe the usage to be innocent For may not Papists plead the same argument for observation of not onely their Holydaies but of their invocation of Saints adoration of Images and the Masse it selfe They do it in obedience to
earthly joyes and they that care most for earthly joyes without which the Festivitie would be thought a time of Lent Fasting it s feared least of those Spirituall dainties § 19. As some having left this custome of Christmas so called have used their liberty of Feasting at other times which argues sayes the Doctor The good cheere not to be the thing disliked in it So others that keepe up or cry up the custome of the Festivity have taken the liberty to lay aside Hospitality and Charity not onely at that time but all the yeare long which shewes it was not so much the Hospitality that they liked as an old Custome received by Tradition of their Fathers which usually sticks as Ivie to the tree closer to carnall hearts then any truth of Religion or Institution o◠God That good Cheer and Hospitality and better cloathes are the attendant upon Gods Festivities is a knowne and granted truth But the Doctor must first prove this to be one of them Necessary or Lawfull and then talke of better cheer and cloaths Hospitality to friends and Charity to the poore have time enough to be exercised all the yeare But to make a Misers Feast as they say at Christmas and to neglect both neighbours and poore all the yeare after is but a poore evidence of Hospitalitie or Charitie § 20. If the Doctor will yeeld as he seemes to doe That when the Attendant hath destroyed the principall and the External part shall devoure the inward and when it shall appeare that the excesses and vices of men occasioned by the Christmas cheere sports are more considerable to the raising of Soules than his forementioned uses are beneficiall c. That then he will beleeve there is place and season of Reformation in this particular The time is long agoe past when Reformation should have found a place and season not onely of the excesse aforesaid but of the Festivitie it selfe which hath ordinarily if not inseperably been attended with such mischiefs without the least attempt of Reformation § 21. When pride and surfeting c. got first into Festivities in the Ancient Churches as is confessed the Fathers had they endeavored the Removall of the occasion the Feasts themselves they had prevented many grievous sinnes which to this day have been the concomitants of such Festivities and had saved the Reformers of latter times much worke which now they finde by the opposition of such as hate to be reformed As for his Discipline to be exercised only upon the riotous outward party Saint Paul might have taught him a better way of Reformation who when the Agapae the Feasts of Charity begun upon good intentions to relieve the poore and testifie brotherly affections began to be abused to surfeting and drunkenesse 1 Cor. 11. did not exercise his discipline onely upon the outward Riotous party but upon those Feasts themselves by distraction or abolition of them Some man perhaps the Doctor would have said must the abuse of a laudable custom take away the use thereof might not the Apostle have tryed other remedies to rescue a laudable custome from an impious appendage as in the next section § 22. But yet see how Indulgent and tender the Doctor is in his Reformation 1. The eating and sporting part that neede not be abolished save onely in case of great and generall abuses 2. Nor then till the abuses are not onely so great as decernible to out-ballance the good uses but also so generall that the whole Church in a manner runs madding into those very great abuses So that lesser and lesser general abuses need no Reformation this is pretty unntempered morter but we shall assume The abuses have beene long so great that they out-ballance the good pretended and so generall that the whole nation if not the whole Church hath runne madding after them besides the Superstition on the Churches part almost equall to that in the brazen serpent of which before and hereafter more Therefore its time they should be abolished in relation to this Festivity § 23. It is easily beleeved that not onely the loosly disposed as he saies will turne the Lords day into luxury and excess but also the superstitiously devoted to this day who prefer it in opinion and practise above the Lords day These latter will not labour or play upon Christmas day no touching either cards or dice that day as sect 24. But it s knowne two well that the Lords day it was the ordinary practise of some great Rabbies and ceremonialists after evening prayer if not all the afternoone to play at cards and so continue till night And this is the common issue of all inventions of men in the service of God as to preferre them before the Institutions of God The Statutes of Omri are kept So to make bold with Gods Institutions rather then their owne They for the most part that are most strict and zealous in pleading for and observation of the Festivalls are commonly most remisse and loose in observation of the Lords day § 24. For this we have the Doctors owne assertion Christmas day it self hath been kept if not much more certainly as strictly as any Lords day in the year in frequenting the services of the Church c. in keeping at home c. not touching either cards or dice that day The excesses have been on the after daies c. To which we say First this is part of the Superstition we charge it with that the day hath been esteemed and accounted more sacred most sacred the Dr. calls it sect 20. and observed with more much more or certainly as strictly as the Lords day any Lords day in the year wee think equal strictness of observation were too much to set their posts cheeke by joale with Gods But we know the ground of this to be that they make the Lords day and Festivalls to be founded on the same * See sect 57. The Lords day by the same authority appointed yet sect 31. he saies the Apostles instituted the Lords day Authority viz. of the Church and then why as one of them sayes should they not have equal observation Secondly the not touching of Cards or Dice on Christmas day it seemes the Doctor alowes both on the other daies may seem to adde to their Superstition or Hypocrisie Their Superstition if cards and dice be lawfull in that they forbid them on a day that God hath not forbidden them which is to make it an holy day equall to Gods besides that noted in the former section that some would touch and touch again Cards on the Lords day Their Hypocrisie if they be unlawfull that pretend to worship God one day by touch not handle not that they may take a dispensation or licence to offend him all the twelve daies after For I pray why are Cards or Dice more lawfull I say not on the Lords day on Stephens or Johns day than on Christmas day why more unholy or unlawfull on Christmas
with joy and Feasting in the Citie § 30. The like may be said of the Festivities at marriage which were not indeed instituted by God nor need to be being that Marriage it selfe is a Civill thing and not Religious and in things of that nature if they were soberly and temperately observed Christ was never scrupulous to conform to the customes of the places where he came But Christmas day is made a piece of Religious service and a voluntary oblation to the honour of Christ by others and by the Dr. himselfe sect 28. § 31. These Instances then are both impertinent what hath he more pertinent to the present purpose Why that which I still expected to meet with is his strongest plea for this he saies It must be remembred that the weekly Fast of the Resurrection the Lords day was not instituted by Christ or God himselfe but by the Apostles of Christ and that the mentions of the first day of the week are no prescriptions or Law for the observing of it c. Before we hear more le ts consider this For first there want not learned men who thinke that Christ himselfe did institute or designe the day But secondly if the Apostles did institute it as the Doctor grants that 's more than some of his Colleagues will grant and thank him for it and more than he dare peremptorily say of his Christmas day Hee speaks it doubtingly either of the Apostles or succeeding Church Secondly if the Lords day was instituted by the Apostles of Christ do not their Institutions carry in them a Divine prescription or Law for the observation of it And if they instituted the first day of the week to be the Lords day or Christian Sabbath do not at least some mentions of the first day of the week imply their Institution of that day to be holy and require withall the observation of it as 1 Cor. 16.2 in the judgement of some no great Favourers of the Lords day Sabbath Le ts now hear what hee saies more If any thing of that nature as a law be there sought for it will rather appear to belong to the Annuall than weekly Feasts So 1 Cor. 5.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us keep the paschall Festivity is annexed immediately to Christ our Passeover c. and to that also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Lords day Rev. 1.10 is thought to belong To which I say 1. The vulgar Latin authorized by the Church of Rome as willing to make Easter of Apostolick Institution as the Doctor did not find this Law for it in this text That renders it onely epulemur let us keep Feast though the word signifie also festum diem agere and is by some no mean ones glossed thus Because on Festivall daies there were solemn Feasts of slesh observed Estius in locum hence this word is used for to celebrate festum solemne epulum asolemn Feast or Banquet by allusion to the typicall Paschall Feast Before him the learned Aquinas In locum could not find Easter here Epmlemur scilicet manducantes Christum c. let us feast viz. eating Christ not onely Sacramentally but spiritually Before them Saint Chrysostom was not so quick sighted to find a Law for Easter here but an every day Holyday for so he saies The Apostle saying let us keep the Feast he said not because the pasch or Easter or Pentecost was present but shewing that all or every time is a Festivall season to Christians And presently after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every day is a Pestivall to us yea all our life Not much unlike doth Saint Ambrose interpret the word Hoc est laetitiam habentes renovationis facta vetera fugiamus That is having the gladnesse of renovation let us fly our old works c. Serm of Resurr I adde but one thing more The learned Bishop of Winchester who pleads as strongly for this Easter Feast as any yet founds it not upon this text though he had occasion to name it but upon the Custome of the Church 2. It is proved above out of Socrates that the Apostles instituted not any Holydaies except the Lords day therefore nor this of Easter 3. That the Lords day Rev. 1.10 should belong to the Easter day is the fancie of some who of late have laboured to depresse the honour of the Lords day contrary therein to all the antient and modern writers In a word as was said afore the difference in observation of it in the severall Churches argues it not to be Apostolical Which difference the Doctor notes in this Section § 32. It s true that Aerius is by Epiphanius branded as an Heretick for some opinions justly if they be truly charged upon him But it is well known to the learned that all is not Heresie that Epiphanius calls so Nor all Aerius opinions justly censured as Heretical Epit. Hist Cen. 4. cap. 47. as the Doctor or any may see if he consult with Osiander the Epitomizer of the Centuriators And he is found in some of those opinions to be seconded by divers antient Fathers as is asserted by some of our learned Modern Divines if it were not unnecessarie here to manifest 2. As for the Festivities of the Martyrs it is granted they began betimes as Superstition ever attends Religion and Devotion which though they were intended for good ends yet as things of mens Inventions do they produced in time much Superstition not onely in multiplication of Holydaies but in opinion of more Holinesse more * As the Romans did s 67. efficacie of prayers on such daies and at last flat Idolatry both in dedication of the daies to those Saints and Martyrs and to Invocation and praying to them Which at first were onely times of commemoration of their vitues and encouragements of Imitation of them And this might suffice for answer to the next section § 33. Yet when he would inferre from this example of the Martyrs Festivities Where will be no reason to doubt that so the daies of the death or Martyrdome of the Apostles themselves were formerly solemnized by them and that this early c. he presumes too much upon his own reason not able it seemes to produce any Testimonies of those or former times for such observations which I the rather take notice of because the Doctor uses not to wave any Testimonie that doth but look that way and allso because I observe that the learned Chemnitius a man of vast reading having reckoned up the Festivalls Vbi supra p. 263. that were in observation in the first four hundred years can find none by name of any Apostle but referres them to the time of Carolus Magnus Anno 800. or at least to Constantines time which was in the begining of 400. § 35. That Christmas or the Feast of the Nativitie was not Apostolicall hath been made appear before That which he now alledges from the Constitutions called Apostolicall will weaken his cause the more