OF all the Feasts belonging to the Christian Calendar, we shall not incur Errour, if we Affirm, That the Holy Feast of EASTER is the Chief: It being as Ancient as our Blessed Saviour's Resurrection; In memory where­of, it was declar'd, and instituted to be kept Holy, (saith St. Augustine [...]) And, by [Page 2]virtue thereof, all the SUNDAYS in the Tear besides. It is by the Primitive Fa­thers, (as liberally quoted by the late Lear­ned and Reverend Bishop of Durham,) ter­med the FEAST of FEASTS, and the So­lemnit [...] of all Solemnities. And, hence it is that the learnedst Divines, (though of Dif­ferent Opinions, I must not say of Different Churches, for CHRIST hath but ONE CHURCH on Earth,) do therefore with the Antients term it, and that very justly— ‘The KING of DAYS, and QUEEN of FEASTS.’

As for the Name thereof, that is a com­pellation made up of a German, and an Eng­lish word, viz. O [...]st, and Star: The former of which the Saxons brought in use among us, viz. Oest signifying ARISING, or the EAST. For that the Sun, and all the Stars do Arise, or first shew themselves in the EAST. The later, viz. Star, alludes to our Blessed Saviour, the Bright, and MORN­ING-STAR, whose Resurrection, or Ari­sing [Page 3]from the GRAVE, was perform'd on this Day, for the Salvation and Justification of all the Sons of ADAM, who claim the Benefit thereof by a True and Lively FAITH.

Our English Glossographer, (Mr. Blunt) says, That EASTER is so named of EO­STER, a Goddess of the Old Saxons, whose Feast they kept in April. Verstegan says the same; and affirms, moreover, that at this present in Saxony, this FEAST is cal­led OSTERN, which comes of OSTER­MONAET; their, and our Old Name of APRIL; in which Month this Glorious Christian Feastival most commonly hap­pens. Howbeit, at sometimes we know it shifts place, according to the Moon's Motion, the Epact, &c. on which it de­pends, and so may come to fall in MARCH, as in this Year 1687. it does. Indeed this Sacred Feast of EASTER hath certain Limits assign'd, which (without an Alteration by Authority) it can nei­ther Transgress, or Transpass; and com­monly [Page 4]it makes its Progress or Perambu­lation between the 22th. day of MARCH, and the 26th. day of APRIL, according to the Cycles, &c. on which it depends; and can therefore never go below the FORMER, or ascend beyond the LATER And, because the Boundaries of this Holy Feast are not commonly known, I will here present you with a Table of its pro­per Limits, (according to the old Julian Correction) as I find it in that excellent Collection of DEVOTIONS, published by the late Right Reverend Bishop of Durham.

☞ Here you are to observe, That Ea­ster Sunday is not in this Table set down against each Golden Number, but the Ea­ster Limit only. And that it is the Sun­day following the said Easter Limit, which is always EASTER DAY with us here in England. As for Example.

In this Year 1687. the Golden Number is 16. now entring the Table under the Title of Golden Number, with 16. against it toward the right hand, I find March 21. which is the Easter Limit for this Year Now March the 21. happens on a Monday; so that the Sunday following, which is March the 27th. must be EASTER DAY. But if the Limit fall on a Sunday, it must not then be EASTER DAY, but the Sun­day following always. Et sic de cateris.

But to dilucidate this matter a little further; You may please to observe, That the Golden Number is the ground of the EASTER LIMIT, with regard had to the New, or Full Moon happening some­what before, or after the VERNAL [Page 6]EQUINOX. And in the Common-Prayer-Book, Printed Anno 1662. You have this plain and general Rule laid down for the constant finding of EASTER.

Where you are to Note, That the Full Moon here mention'd, is not the true Op­position of the Luminaries in an Astrologi­cal, but in an Ecclesiastical sense only; as it has been express'd in Common-Prayer-Books formerly, and is particularly men­tion'd in the MASS-BOOK Printed by Kingston and Sution, in Quarto, at London, Anno 1555; which was the second year of Queen MARY; the Title whereof is, Mis­sale ad usum Ecclesia Sarisburiensis. In which is taught how to find EASTER DAY by New or Full Moons, with these Directions.

The New Moon, (I say) here meant, is not the true [...]ptica [...] Conjunction of the SUN and MOON, but the Day only of the MOON's Mean Conjunction, as it was above 1300 years ago, and is in that Book found meerly by taking the Day a­gainst which the proposed Year's GOL­DEN NUMBER stands in the Margin of each Month. For the Calculator of that CALENDAR knew well enough that That day would be four Days after the NEW MOON of his own time, agreeable to the [...], or first appearance of the [Page 8]MOON, and therefore directs us to be­gin at the Day so found, and to tell up­wards a Syllable to each Day, saying, In Caelis est hic; which if you do, the Syllable hic, will fall four Days above your GOL­DEN-NUMBER, and there shew you the Day of NEW MOON for your time.

The FULL MOON meant in those Verses are not so much as precise Day of the mean Opposition of the SUN and MOON, but are to be found in this man­ner. To the Day of that Antient NEW MOON found by the GOLDEN-NUM­BER. add 13. so have you the 14th. day of that Ecclesiastick CYCLIC Month. For, the GOLDEN-NUMBER of any year set to some Day, between March the 7th. and April the 6th. declares that Day to be the Ecclesiastical beginning of the year. And the grounds of this CYCLE are these, —March the 21st. was accounted the Day of the VERNAL AEQUINOX, (as yet it is with those that follow the ROMAN CORRECTION.) Now if this [Page 9](viz. March 8. the day succeeding the Boundary, March 7.) be the Earliest NEW MOON that can be admitted for a [...] Month, or the [...] of the [...] year: The next years FIRST MONTH will begin with March 27. And the Third years FIRST MONTH will begin March 16. The Fourth years FIRST MONTH on April the 4th. and so in order, as is here set down.

And then March the 8th. again, as at the first. The [...] returning after 19. years very nearly to the same place again, as the [...] had been taught long before they were [...]; and as Astro­nomy also at [...] demonstrates.

I shall not here trouble my self to tell you why these 19. [...] or Be­ginnings [Page 10]of the FIRST MONTH were not (always) reckon'd in this order: For then I must also undertake to shew you how the CALENDARS in Missals and Common-Prayer-Books were made; and likewise how they came to differ. (A great unhappiness sure, to all that love Unity!) But this is certain, that the CA­LENDAR in our Common-Prayer-Book, in the Edition of 1662. hath its RED NUM­BERS restored to it; (in which there is no harm,) and the true Ecclesiastical NEW and FULL MOONS, with their assistance, are truly stated, as in this fol­lowing Table.

And thus we have explain'd unto you the 19. EASTER LIMITS, according to Ecclesiastical appointment: Which many not knowing, are apt to quarrel with Astrolo­gers about the right timing of this HOLY FEAST in their Almanacks. These are the Boundaries of EASTER, even as the 26th. of November is LIMIT of AD­VENT; upon which day Saviour-Sunday never falls, but as soon after as may be. And EASTER you see hath every year a different LIMIT; upon which this FEAST is not to be celebrated, though it should fall on a SUNDAY, but upon the next SUNDAY following. Unless Men will wilfully oppose the Establish­ment which Authority hath made, (as some conceited persons ambitiously do,) which is not only unsafe, but very hold and temerarious.

And, here we may further Mer [...], That these LIMITS do not oppose those set down by the late mention'd Renowned PRELATE, but are the same with His, [Page 12]in respect of the FULL MOON; but in regard of the NEW MOON, much lar­ger, as any one but meanly skill'd in Num­bers may by Inspection perceive.

The beforesaid Right Reverend BI­SHOP. according to these LIMITS, cal­culated an [...]ASTERTABLE for 80. years, beginning [...] 166 [...]. and Printed it with his [...] But because it is the same with my EASTER TABLE, supputated for Two Hundred and odd years, (in respect at least of the Time un­ [...]red,) I forbear Re-printing thereof, and shall here present you with an abstract of my own [...].

This Table needeth no Explanation; we will therefore proceed in our Discourse of this Holy Feast [...] And that we may be the more plainly understood, let it be re­membred, that there are Three kinds of EASTER, viz.

• The PASC [...] [...] or the Jewish EASTER.
• The PASC [...] [...], (I wish it were so) or our CASTER.
• The PASC [...] [...], or the [...]. CASTER.

I. The [...] or Jewish Easter; which was called the PASSOVER (as some observe) from the Hebrew word P [...]ach, which signifies to Leap, or to Pas [...] over, or [...] [As our EASTER doth Leap, or Pass from one Week, Month or [...] to another, every year.] And it was instituted, A [...]no Mundi 2447. and ordained to be Celebrated from the 15th. day of the [...] Month called ABIB, (or March) to the 21st. day of the same In­clusive. i. e. for VII. days together. Yet so, as that the 15th. day, and 21st. day were held [...] Sacred then the rest.

We may take notice, That ABIB, or March is justly called the First Month of the Year, by reason of the VERNAL EQUINOX its falling therein: In Ho­nour whereof, (the Year at that time be­ing Renewed unto us, and Nature presen­ting us with a new delightful Spring,) KINGS formerly were used to date their REIGNS thence, as this Holy PASCHAL FEAST took its beginning: Whence one wittily writes—

The VII. Days were also called the Feast of Azymes; viz. A time in which it was not Lawful to eat Ʋnleavened Bread; and the First of the Pascha, or EASTER, [...], because that there­on the PASCHAL LAMB was Slain, and Eaten, as a Type of our Ever Blessed Sa­viour's [Page 18]Passion and Resurrection: Who, as he was the [...] of God, [...] from the Beginning of the World for Salvation to all the Sons of ADAM, so he took a­way the [...] of the World, from all those that truly [...] on him. But the [...] having thus appear'd to us, we must not JU [...]ZE, and still rest in the [...] (i e.) we ought no longer to ce­lebrate the Pass [...]ver after the Jewish, but [...]line.

I remember to have read somewhere of a [...] (I think 'twas S. Ignatius) who says, He that keeps EASTER after the manner of the JEWS, is a Companion of them that [...] our SAVIOOR. But the saying seems somewhat too strict, at least in my Opinion; since to Commemo­rate the [...] at all, is a Duty of RELI­GION, and bespeaks a Veneration to the Memory of our [...] (whether in Type, or [...]) in such as observe it Religi­ [...]y, though they do not Celebrate it as they ought: 'Tis the [...] or Business [Page 19]of RELIGION to enjoyn, and practice the keeping thereof; but 'tis a MATH [...] ­MATICAL, performanc [...] to appoint the right Tim [...] of its Observation.

II. The P [...] [...] (for so it was, and sometimes, (yet but sometimes,) is still so,) or That EASTER, which we observe, (if we believe [...]) was first ordained 322. years [...] [...] ­stum, or after the [...] of our [...] SAVIOUR. For [...] Great, that God-like Christian Emperor [...], (who, as History informs us) had so great an Honour for the [...] Crucify'd Lord that on [...] he arose, and bestowed the richest [...] and [...] ­ties all over his EMPIRE And from His Example, his [...] were wont to Releas [...] all PRISONE [...] on this day, excepting such as were Gui [...]y of M [...], or some other very H [...]i [...]s [...] And in the purer times of Christianity, [...] ­STIANS were constantly accustomed joy­fully [Page 20]to Greet each other, with an [...], Christ is risen. And the usual Response was, Christ is risen indeed. Nay, those that were Enemies at this time, were Re­conciled by the only Pious Amulet of a Surrexit Christus, and so became Friends again. Oh! that so Divine and Heavenly a Practice were Reviv'd among us! This Noble Emperour, I say, taking notice of divers Errours, and Contentions which constantly happen'd among Christians, af­ter the days of the Apostles, about the Celebrating of this HOLY FEAST of our Saviour's Rising from the Grave; Assem­bled from all Nations 318 Bishops, and other Learned Persons, as well Greeks, as Latines, and Aegrptians; such as could withal well determine of the Motions of the Heavenly Bodies, upon which this HOLY FEAST depends: Among whom, EUSEBIUS Bishop of Caesarea was chief; He being a most Excellent Astronomer, and Mathematician. And he kept them together near two years at his own pro­per Costs and Charges.

And lo! in the year 323. they Institu­ted a NEW GOLDEN-NUMBER, dif­fering from that in use among the Ro­mans; by which New Number or Cycle, this FEAST was appointed to be Celebra­ted, not precisely upon the first FULL MOON of the FIRST MONTH, (as before you heard) or after the VERNAL AEQUINOX, lest the World should thereby be taught to Judaine, afresh, (as St. Austin well observes) but, statim post presently after, viz. upon the Sunday next following the first FULL MOON, that should happen after the VERNAL AEQUINOX. Terminis Paschalis (inquit Scaliger) est quarta decima Luna mensis, Paschalis Christianiseculo Constantini Mag­ni.

But this Institution of EASTER, as if begun under a Moveable Horoscope, (to speak like an Astrologer.) was not conti­nued above Seven years after the great Council of Nice. For Anno 330. post Chri­stum, there arose many Differences be­tween [Page 22]the Greeks and Romans about it: Which Controversie growing unto so great an height, and so many difficulties started therein; (Good ASTRONO­MERS sure were very scarce in those Days) that it continued near 200 Years before it could admit of any Reconcilia­ [...]ian: To the great Gr [...]ef and Trouble of CHRISTIANS, and Scandal of CHRI­S [...]LAN [...]TY.

But at length, for the quieting of all Contentions about this SACRED FEAST, in the time of JUSTINIAN the Emperor, viz. 527. there arose one DIONYSIUS ABBAS, a Noble Roman, (and one cer­tainly [...] by God, for so good and glorious a WORK!) And he taking into consideration the many ERRORS broach­ed about this HOLY FEAST, began to frame Tables of EASTER, according to the mind of the for [...]er Council; which he compleated Anno 532, post Cr [...]s [...]um. And so happy and fortunate was the Noble [...] in this his performance, That, [Page 23]the great Council of CHALCEDON being satisfied with the Truth and Excellency thereof, were pleased not only to ap­prove of, and own it, but also to Enact, That whosoever held any other EAS [...], than tha [...] which was [...] the Bl [...] ­of Rome, [...] should be re­p [...]ed and [...] against as an HE RETICK.

But before I proceed any further, I conceive it requisite, for the satisfaction of those that are unacquainted with the Antiquity and Honour of this SACRED FEAST; and of the many Troubles that have invaded the World, by reason of its not being truly Observed, or Celebrated, to transcribe a few [...] from the Learned Dr. CAVE, in his [...] concerning this matter, viz.

Of all the [...] observed in the Christian Church, EASTER chal­lenges the precedence, both for its Anti­quity, and the great [...] about it; that in, and from the very times of the [Page 24]APOSTLES (besides the weekly re­turns of the Lord's Day,) there has been always an Anniversary Festival in me­mory of CHRIST's RESURRECTION, no Man can doubt that has any insight into the Affairs of the ANTIENT CHURCH. All the dispute was a­bout the particular time when it was to be kept; which became a matter of as famous a Controversie, as any that in those Ages exercised the Christian World. The state of the Case was briefly this: The Churches of Asia the Less kept their EA­STER upon the same day whereon the Jews Celebrated their PASSOVER, viz. upon the Fourteenth Day of the First Month (which always began with the appearance of the MOON,) mostly answering to our March; and this they did upon what Day of the Week soever it fell, and hence were stiled Quart [...] Decimans, because keeping EASTER Quarto decima Lunae, upon the Four­teenth Day after the [...], or Appearance [Page 25]of the. MOON The other Churches and especially those of the WES [...] did not follow this Custom, but kept [...] ­STER upon the [...] following the Day of the [...] part­ly the more to [...] the [...] and partly to distinguish between [...] and [...] The [...] pleaded for themselves the pra [...]tice of the Apostle [...] [...] Bishop of S [...]nyrna, who had liv'd and convers'd with them, having kept it upon that Day, together with St. [...] and the rest of the [...] as [...], (who himself knew [...] and doubtless had it from his own mouth,) speaks in a Letter about this very thing, though himself was on the other side. And POL [...]CRATES in a Letter to the same purpose, instances, not only in St. JOHN, but St. PHILL [...] the [...] who himself, and his whole [...] used to keep it, from whom it had been con­vey'd down in a constant and un-inter­rupted [Page 26] Observance through all the Bi­shops of those places, some whereof he there Enumerates; and tells us, That [...] of that place in a cunstan [...] [...] had been his Kinsmen, and himself the [...] and that it had ne­ver been kept by them upon any other Day: This we are not so to under­stand, as if St. [...] and the Apostle had Instituted this [...] and Commanded it to be observed on that Day, but rather that they did it by way of [...] accommodating their Practice in a matter Indifferent to the humour of the AEWIS [...] CONVERTS, (whose number in those Parts was very great) as they had done before in seve­ral other Cases, and particularly in ob­serving the [...] or Saturday, The [...] Churches also, (says Eusebius,) had for their Patronage an APOSTOLICAL TRADITION or at least pretended it; and were the much more Numerous Party. This [...] was the Spring [Page 27]of great Blushern in the Church; for the Bishops of Rome stickled hard to impose their Cust [...] upon the [...] Chur­ches; whereupon [...] comes over to [...] to confer with AN [...]CET [...]S who was then [...] about it; And though they could not agree the matter, yet they parted fairly. After this [...] renew'd the Qu [...] ­rel, and was so fierce and peremptory in the Case, that he either actually did, or severely threaten'd to [...] the EASTERN CHURCHES, for stan­ding out against it. This Rath, and Bold attempt, was ill resented by the So­ber, and Moderate Men of his own Party, who writ to him about it; and particularly [...], (a Man, as Eusebi [...] notes, truly answering his Name, both in his [...] and his Life, QUIET and [...]EAC [...]ABLE,) who grave­ly reproved him for Renting the [...] of the CHURCH and troubling so ma­ny [...] for observing the [Page 28] Cust [...]ms derived to them from their ANCESTORS; with much more to the same purpose. But the ASIAN BI­ [...] little regarded what was either said, or done at [...] and still went on in their [...], though by the dili­gent Practices of the other Party, they lost ground; but yet still made shift to keep the Cause on Foot, till the coming of [...], who finding this [...] amongst others, much to [...] the [...] of the CHURCH, did for this, and some other Reasons, Summon the Great Council of NICE; by whom this Question was solemnly determin'd, and EASTER ordain'd to be [...] upon One, and the same Day throughout the World, not according to the Customs of the JEWS, but upon the LORD [...]DAY, and this Decree Ra­tify'd and Publish'd by the Imperial Let­ [...] to all the [...] Thus far this Learned Author, [...] Part 1. cap. 7. pag. 185. &c.

To add one Testimony further in de­fence of this Argument, I find in a [...] lately Printed by N. Thompson, Entitled, The State of Ch [...]rch-Affairs [...] under the Romans, and British [...] viz. —In this Council (of [...]) was further Order made, for the [...] Observation of EASTER, upon the first Sunday following the 14th. Day of the first MO [...]N after the VERNAL AEQUINON: For the better finding out of which, it was recommended to the C [...]e of the [...] of [...] ­andria, every year to give notice to the Bishop of [...] upon what Day EASTER was to be observed; and this was to be communicated unto all [...] MOTER [...]. And during MASS on the [...] a [...] with a loud Voice, declar'd the follow­ing EASTER, whereby [...]NT and all other [...] were regula­ted: And accordingly the [...] also were guided, until [...] from [Page 30] ROME was interrupted by Domestick Brails, and the Invasion of the SAXONS. And when by such interruption the Bri­ [...]ans vary'd from the Western Churches, they kept not [...]ASTER as the Quarto Deci [...], precisely upon the 14th. Day of the MOON after the Jewish mode: But if that 14th. Day happen'd upon a Sunday, they did not defer the Observa­tion until the S [...]nday following, as other Catholick Christian CHURCHES used to do.

This Little Quot [...]tion would bear a [...] which I could willingly afford to it, did not I A [...] at Conciseness. But I refer you to the Book it self, which is worth your perusal.

III. To re-assume our former matter: The Correction by DIONYSIUS ABBAS, by virtue of the Decree of the Council, not of VICE, (though that led to this,) but of CHALCED [...], (as I mentioned be­fore,) continued about 1050. years, with­out [Page 31]so much as being once question'd, viz. unto the year 1582. No Man until that time ever daring to presume to [...] the Celebration of this [...]

But then, viz. Anno [...] being so eminently obvious in the [...] of its Celebration, (so hard and difficult a matter it is for Time and Truth long to keep company together.) The word [...] and worthy minded [...] the XIII. was (by some Divine Impulse cer­tainly) most happily moved to a Corre­ction of the [...] and so com­manded the [...] to be framed; which after his Name, and in Memory of so excellent a Service to the [...] was call'd the [...] For it was most apparently seen that the Aequinones fled Backward, viz. from March the 21st. day, unto Mar [...] the 11th. day, no less than Ten Days in time. (A great Errour! and was most fit to be a­mended.) By reason of which Anti [...] ­tion, there happen'd two FULL MOONS [Page 32]after the Vernal Aequinow, before EASTER could be Celebrated: And consequently there would be TWO EASTERS in One Year; or within the Compass of 365 Days; as it still very often happens with us in England, and in other Places, where ever the [...] Accoun [...] is used, for want of a due Correction.

The observation of which [...] Er­ [...]an. (I say) occasion'd the good POPE [...] to alter the [...] which he did by substracting Ten Day [...] from the Family Tray of [...], to the Fifteenth Day thereof, Inclusive, Anno 1 [...]82. for prevention of so remarkable an Incon­venience as the common EASTERTA. [...]ES were chargeable withal. Which Anticipa [...]un of the [...] if con­tinued, in process of time, Our BLES­NED [...] and St. JOHN BA [...] [...], (as the skilful in Astronomy ob­serve,) must come to exchange their [...] and the [...] of [...]RTST's [...] fall in [...] when the [...] [Page 33]is in Cancer; and that of the BAPTIST, in December, when the Sun is in Capri­corn. An ERROUR which greatly be­hoved the then Christian Authority to com­mand a correction of.

And for prevention of this [...] (an offence even against the Law of Na­ture, as charging the orderly motions of the STARS with disorder,) the [...] Church have Reform'd their CA [...] ­DAR, and PASCHAL TABLES to such a degree of certainty, that they always produce their EASTER on the SUN­DAY following the first FULLMOON post Aequinoctium Vernalem: Nearly (not fully,) agreeable to the Decree of the COUNCIL of NICE Unto which, the Rule for finding EASTER even in our Common-Prayer-Book consents, though the TABLE of this HOLY FEAST therein be very often contrary thereunto. As indeed to our shame it must, until we shall be so happy as to obtain a COR­RECTION of the [...] ­DAR, [Page 34]by which our great FESTIVAL is at present governed.

But, what then? Is the emendation of POPE GREGORY exactly true? It were indeed to be wished so, but we know it falls short of Verity, though not so much as the JULIAN ACCOUNT: Yes, and calls also for a CORRECTION, though not so loudly and strongly. It is a Younger Establishment, and therefore more vigo­rous and similar to TRUTH. Whereas ours is as Antien [...] as the good DIONY­ [...]IƲS EXIGƲ ƲS, and with Age grown very weak and decrepid, humbly imploring AUTHORITY to consider its case, and yield it such relief, and support, as to their Wisdoms shall seem most fit and convenient.

But although the Gregorian Account be not so compleat and perfect as may be wished, I will yet acknowledge (with Mr. Hooker, and others,) that it is much more Correct and Certain than the JƲ ­ [...]AN. And that in several regards: [Page 35]First, (as he well observes,) the Quantity of the Gregorian Year doth better accord to the Heavenly Motions. Secondly, for that the AEQUINOXES and SOLSTICES are thereby more firmly bound to certain Days. And Thirdly, because EASTER is (generally) more truly Celebrated, ac­cording to the mind of the Doctors and Fathers of the NICENE COUNCIL.

Nevertheless we may complain, (with Clavius,) That the Solar year it self is not exactly determin'd: The exact motion of the SUN is not truly known, as may be seen by comparing Astronomical Tables, even of the best and latest Authors, Kep­ler, Wing, Bullialdus, Shackerly, &c. Alas it is not the work of a private Hand, or Head, that can conquer this HYDRA: It becomes the tremend Pains and En­deavours of a General Council, with an EMPEROUR or RING present at it, and in the Head of it, thereby the better to give Encouragement to so Great and Glorious a Work [...] as in those of Nice, and [Page 36] Chalccdon. In the later of which, when they came to an accord about this Holy Feast, they all with one Voice made this Pious Acclamation, Ʋnum Pascha in Orbi Terrarum! There is but ONE EASTER now all the World over.

What hath been, may be, and we have the same God of Truth to rely on: The same I [...]genuity to assist us: We want only the same Industry, (and I was about to say the same Encouragement,) with them that have gone before us.

Let us observe further, That this Holy Feast of FASTER, both for its Name and Use, of All Feasts ought to be most punctually and truly observed. Of the Name we have spoken somewhat before, and something likewise of its Ʋse. But it may moreover be remembred, that the HOLY CHURCH, for the advantage of all Pl [...] Chr [...]ians, hath appointed it to be observed as a time of PACIFICATI­ON, when to bring our Peace Offerings to God, and to One Another. And it is [Page 37]therefore justly stiled FESTƲM PACIS; the blessed Feast of Peace; because at this time the Sun of Righteousness, and PRINCE of PEACE, arose from the Grave, (according to what was Prophe­sied long before of him,) to bring PEACE and Salvation to all Men. And how requisite it is to have a FEAST of so glo­rious a Memorandum, and Immense Ad­vantage to the World, truly Stated and Observed, I submit to the Judgement of all Wise Men, and good Christians.

I well remember what a great Bustle, Anno 1664, there was in this Nation, a­bout the right observing of this HOLY FEAST. The KING and COUNCH were troubled with complaints about it. And it was alledged to the Kings Majesty. that all the Almanack-makers for that year were mistaken in the right timing of this FEAST, and had imposed a wrong EA­STER upon the World. Upon which noisy Charge, the Learned Dr. PELL. Chaplain to the (then) Arch-Bishop of [Page 38] Canterbury, wrote an Ingenious Discourse in a Letter to a Friend in London, which was afterwards Printed, bearing this Title, EASTER not MISTIMED. In which, this worthy Gentleman, plain­ly proved where the Errour-lay, and the Astrologers, or Almanack-makers were also justly defended, as well in respect of the Truth of their Art, as from an impossibi­lity of their confederating together, to delude the World with a False Easter, whereas many of them lived remote from London, and from each other, and the most of them unknown One to the Other. And the next year, viz. 1665. several of them that wrote Almanacks, as Mr. WHARTON, M. WING, Mr. BOOKER, and my SELF, as sensible of the Inju­stice, as well as Unreasonableness of that ridiculous CLAMOUR, wrote a particu­lar Defence of the ART, as to that mat­ter, in the several ALMANACKS of that year, as may be seen by any that please to take the pains to peruse them.

But now, that we may not only talk of ERRORS, but teach how to set them Strait and Even, let me here humbly and faithfully endeavour to shew how they may be amended.