Christmas Day the Old Heathens Feasting Day

CHAP. I.

WE would promise some things here also very briefly. First, to the Reader in common, then to the Reverend Minister in special that enjoined this Task.

To the Reader, That he may be cleared in the progress of our enjoined and undertaken sa • k, which was: To hold this forth from sacred Scripture, That, supp • sing (for we may suppose that of which we make no question) Christmas-Day is not to be kept holy: A godly Minister ought to teach his people so, and trouble them ab • ut it, and heat them off from that observation whereunto they will feel themselves driven by a cursed thing within them. Indeed we hold to this, That he ought and must drive his p • ople as he can from the observation of those Times, which have not the impression and stamp of God upon them. But this we shall n • t meddle with here, • eferring it to its proper place, the fifth Section. This only, as we said, falls under our maintenance here, [That the Day is not to be kept holy;] And if we are able to make good this Negitive, then you may think we have causam facilem, no hard task in our hand, to clear this from Scripture, That a godly Minist • r must tell his people so, as aforesaid; and shall we doubt not, through Divine Assistance, be fully cleared hereafter in the progress of our undertaken task. So much to thee Reader.

And nextly to yourself. Sir, Before we enter upon the debate, and to maintain our undertaking, we hold it our duty, to clear you as much as we can in this matter. And where we cannot, though we do what we can, there we will leave you to God to clear yourself before him. This we must speak out for your clearing. That you did not honor this day, while you were amongst us, with a Sermon, or any other service upon that day, though importuned so to do, as a sottish, brutish people use to do. That is all we can say for you; that which you say now, makes against you, as we suppose, and now falls under debate, for you say,

Let it be left in Medio, speak neither for it nor against it, medio tutissimus ibis; this is your advice, and we judge it not, but thank you for it. Your intentions may be holy, your ends pure before your own eyes, and the eyes of others; And all that is nothing before God, unto which Master you stand or fall: It is not what our intentions are, but what the word of institution is, for that carries it against all the godly and learned men of the world; suppose them to be all and everyone for the keeping holy that day; whereas we are verily persuaded, you will not find two godly men nowadays, maintaining the Observation of that Feast, either by their writing, preaching or practice: yet if you should spy out two, we humbly conceive, they are too many by two. And we could wish that you had not spoken a word in favor of it; for the least word whispered in favor of an Idol Day, should be as much avoided by a true Christian, we think, as was the offering the least Grain of Incense to an Idol God, by the faithful Antipasses [Anti-papas] in days of old, whereof you have read so much, that we will tell you nothing.

And we are persuaded we could hold this forth (had you commanded us, but you considered our strength, and dealt with us as with children in understanding; as indeed we are yet) able to clear this from them uth of God, That this name Christmas is not to be named, unless with indignation by a godly man, truly and indeed such an one, godly in Christ Jesus. Let us, say the Rhemists, which is their council also, " Keep to our forefathers words, and we shall keep to our forefathers faith, [and be as Idolatrous still as they were.] Keep up the Name of Christmas, ( • hat is one of their old words) and we shall keep up [the superstitious Customs, and Heathenish practices in use among us at that time.] Do not you, (if our advice may take place) a low your people the Name, for then they will allow themselves the thing, those Idolatrous services, customs and practices, before spoken of: If you will allow them an Inch here, as we say, indulgeban: sibi latius, they will take an El. Certainly, Ministers should not suffer us to come nigh Popery, they should bid us keep from the Verges of it; to abstain from the least appearance of that great evil. Ye must restrain us in our provoking ways, ye must tell us we stand not fast, while we stand near to danger, no more then we do, standing near those places where the Sea is bearing-in; yet if we will do so, for we are very willful; ye should frown upon us, we think, and restrain us what ye can; assuring us, nothing is little or small, as not in God's Law, so nor in His Worship, nor in any of those matters which lead on to the greatest and highest provocations. And if ye shall not so do, ye bid us, upon the matter, to speak and do as we have done: Name the 25. of December as superstitiously, as we commonly name the Lord's day heathen • shly: Ye must estrain us in these things, else ye bid us do it; Keep-on your Heathen • sh Names and Customs still. Let us, say the R • emists. in the place • ore mentioned; take heed of the words of Heretics (they mean those truly godly, all over the world, who can speak of that Heresy as Paul did:) And should not we say as much of those Heretics indeed, whose Religion or way of Worship is but mere error, as their head and body is but mere wickedness? Let us take heed of the words of these Heretics, else we shall never come off clearly from their works. You teach your people, we think, we know it is your duty, That it is not enough that they forb • a an Oath, but that they must fear an Oath; not only not to commit sin, but to hate, yea to abominate so to do; so i • this case, not enough not to observe this Idol-day, but to loath to do it: We cannot choose or like that we do not love; not leave or decline that we do not loath. We must hate every false way, because God hateth it: And with that excellent R • ler, contend against those that will walk therein, stirring up ourselves against superstious persons and practices, as all that truly worship the Father, must do; so they cannot but show how much they love him, what zeal they have for him, and with what indignation they are carried out against all that and only that, their Lord hath indignation against.—But we will take no more work into our hands, but what you were pleased, considering our Shoulder (for which we thank you) to impose upon us, The maintaining the Negative, That Christmas Day, (commonly so called by common and unclean tongues) is not to be kept holy, that the people are to be told so, and beaten off from it, and no delay to be used in these matters, shall be we hope cleared, as was said in its respective place.

CHAP. 2.

HEere we must excuse you again; you like not that ancient plea for the observation of the day, old customs, our Grand-parents kept this day, so did our parents, and so have we done hitherto, and so we are resolved to do while we live, stubbornly enough. This is too rotten to hold, and as will • and sawey reasonning it is, as theirs was, what our Fathers did, we will do, how abominable soever their doings were. And yet the little you have said, for the observation of the Day, hath no little force in it, being taken from Scripture, if your Allegation be right: that which you may borrow from the writings of holy men, and from their practice also, is of little or no account at all with us, though something may be said to it in due place: we would deliver ourselves from your Scripture allegation. First, for that will bear you out if any will, Scripture proof being sure proof.

Your Scripture (we call it yours, for possibly it may be mistaken, if not perverted; & male dum recitas incipit esse tuus) is taken out of John 10. 22. And it was at Jerusalem, the Feast of Dedication, and it was Winter, and Jesus walked in the Temple, &c. Now as we conceive, here is the very Hinge •• the Argument from our Lord's example, observing that novel Feast (for that is the force of the word, is of the Argument.) Our Lord and Savior observed that Feast, a novel thing, and merely of man's institution; Therefore may we observe the Feast of his Nativity. Well, It is not a day for mirth, but rather in some respects of signing, with breaking of the Loins; yet we cannot pass over this without a smile at least, though we are serious for the truth; and ridentem dicere, vere quis negat? so we say on, and inquire into this farther, we mean, this Feast of Dedication, that so we may try the strength of this H •• e, whereon this Argument holds. We read the Temple was Dedicated three times: First by Solomon, in the seventh Moneth, that was in the midst of Autum; Then after the Temple was restored and built again by Nehemiah and his fellow-workmen. It was Dedicated again by him, the third day of the twelfth Moneth, which falls out in our twelfth and first Moneths commonly called February and March: It was a Festival time with them, as we read; but it held but that time, we mean, it was not Anniversary, it was not observed the Year after, neither by King Solomon, nor by that Prince-like Ruler Nehemiah. The third time, after it was renewed and purged, Dedicated by Judas Machabaeus, in the Moneth Chisten, which answers our tenth Moneth, December; therefore it was said in the Text; And it was Winter. It was ordered also that • he Feast of Dedication be kept in its season from Year to Year, by the space of eight days; from the five and twentieth day of that Moneth, called with us December: Indeed to speak our mind here in passage only, and then to go on. This their Feast, and th • s your Feast (we make bold to call it yours, because you seem to own it, and to hold for the observation of it (falling out pat upon one day, would make a wise man after the flesh (as surely it doth) mad upon that Idol-day, to observe it as an holy-day, and with more strict and solemn observation, then he will, or possibly can, that only Holy-Day which hath the stamp of the Lord upon it: but of this anon. That which is now to be done, is to vindicate our Lord, going up to that Feast: And that in so doing it will not justify us in our observation of that Festival Day, the Church observes all over the Nation, or the National Church there.

First then to justify our Lord's practice, 〈◊〉 it needed ou • justification: This we say, That our Lord did not observe the Feast, but the season or opportu •••• , 〈…〉 of 〈◊〉 good: As Paul, who followed him obs 〈…〉 day of Prince? at Jerusalem, and afterward •• Ephes •• , Acts 20. 16▪ Co • . 16. 8. There he knew he should find a grea 〈…〉 of people, very observant of their ow • days, which are devised of their own heart, as Jeroboams Feast was, and have their own s • a 〈…〉 on them; His heart was upon his work, the doing 〈…〉 will; He did it as cheerfully as we eat and drink; 〈…〉 the seasons and all advantages to do good, the manner of all that walk as he walked: He went up to the Feast, though of man's institution; and as the advise is, spragit manum, some good might be done, some seeds might take, as he well knew, that knew all things: And though i • was winter, yet he went up:

for he doth in desire and endeavor as Christ did. It is natural to the new Creature, the divine Nature so to do.

But now if it be replied here, as we think it will, That a Minister is never like to find such a Concourse of people at his meeting place, as he may do on that day; And therefore if all advantages of doing good may, and ought to be taken, why may not a Minister preach a good may, and ought to be taken, why may not a Minister preach a good Sermon on that day, and take his Warrant from his Lord's practice, going up to Jerusalem on that Feast day?

To this we would briefly reply these things.

It is not always safe to do what we read the Lord did, though we may urge him for our example. Our Lord went over the Sea on foot, he could that made the Sea, make the sea solid like the land, to bear him up: we must not do so unless we have a more then his Example, his word too, as Peter had COME, Again, the Lord Christ went into a chief Pharisees house to dinner on the Sabbath day, where there was great Company, and answerably great Cheer; probable it is, it was a marriage feast. He did not allow of the feast, nor of the usage or manners of the guests there, nor of our feastings on the Lord's day: but there he took the season to do good, and to correct the ill, and being Lord of time, and Master of the means and end, could remove as pleased him, whatever hindered all this, which the best Minister in the world is not able to do, which we take to be considerable at this point.

Secondly, we should say granting this, that all advantages are to be taken for doing good: That as Master Burroughs, an excellent preacher in his days saith, A Sermon may be preached on that day, and another on the following day, it being a time of leisure, a vacant idle time (which no time should be, the least minute whereof is too much to give to idleness or sin, which is all one, the one is the mother, the other the daughter) his meaning i • , A good Minister should take all the advantages to do good: why then, take the season, give the people their expectation, a Sermon on this day, so we may do, and do well too as he may choose his Text, and handle it before the people (which will be sure enough, if he be a good Minister and a Godly man too) to throw out the observation of this day, their super •• itions her in, and their heathenish customs, all that time along, (which will not be a good Sermon in the people • s ears.) But if this Sermon be for the holding up of that day, the greater the concourse of people shall be, the more hurt and mischiese he will do by his Sermon. It is the word of institution from the Lord, that makes the day holy. And the words which the Minister speaks to the people, must have a word from God for it, else no word of blessing can be expected from the Lord upon it. God's word of blessing goeth along wi • h his word of institution; So now we have done with the first undertaking to justify our Lord's pract • se.

(2) The second is, that the feast of Dedication cannot justify the observation of this imagenary feast devised of our own heart, as Jeroboams was, celebrated as a memorial of our Savior's Nativity. Our Reason is but one, and we a • e not careful to s • ek, another for this place: This Dedication feast was a known, set, and stated day, returning every year in the return of such a month, and of such a day of the month, the Temple was reformed, purged, dedicated. It cannot be so said of this day, that it was the day on which our blessed Lord and Savior was born into the world. It is true many have been daring this way, and one among the rest in some of our hearing, from Luk. 2. 11. unto you is born this day (the 25. of December) But how hath God left them to their own seeking? how bewildered have they been? how benighted at noon day? declaring to all whom the Lord hath instucted to disc • etion, that there is no morning in them; no light at all except it be that which is in the grave, where the light is as darkness, and how great is that darkness? we take leave to speak more to this. And,

That it hath posed the best scholars in the world, we mean best seen in the Records of ancient times, the two Scaligers, the Father and the Son, to search out our blessed Savior's birth day; and after long search (we speak it to our best remembrance, as we are helped by one that read it thirty years agone, and so some mistake may be, we were saying after much search) to little purpose they gave i • off, as impossible to find it out, as to find the Philosophers stone, as Moses his grave, whom the Lord God buried there. Others not half so skillful, have adventured on this Search (as ever, the more blind, the more bold) and have given us the set and stated day, as you find it in your Almanick, mistaken as much in the day as in the weather; So as the proverb may be verified of these Searchers, as very liars as the Alman • ck is, which for one truth tells us ten lies. The wise Go • befooling the Star-g • zers, still as once he did him in ancient days (so that noble Morneus tells us) who foretold a goodly and pleasant year, the very year when the flood came, that Deluge of wrath, which swallowed up • ll. Princes, (as one saith) keep State in their works, I • all a man's-actions be level to the lowest, his person will be so too. Much more the Prince of the Kings of the earth, as he doth not love to let the Creature look to • ha •… 〈◊…〉 his designs, but hideth himself, and as we may say, troubleth and muddeth his foot-steps; these are as in the great waters, not p • ssi • lie known to us; the creature shall not ken them, least he should say, behold I know them: So also this only Lord of time liketh it not, that we should presume to know anymore of the times and seasons then he alloweth us to know, which is neither more nor less then what he hath revealed to us in his word. This sufficeth u • to know, when the fullness of time was come, God sent forth his Son made of a Woman. Make we a full stop there; But if we will search farther, which is our duty to do, (search we this to the bottom • , and h • re we may • ai • e of the very day to) Is he born in our hearts? we mean, is he conceived? is he formed in us? as our godly Ministers are: have we been in travel about it? that the sa • ing knowl • dge of Christ may be formed in us? till this be we are not form • , for Christians; we may have a •• me we live, but we are d • ad, And when we are upon this search, it will take up so much of our time, that we shall not have a minute to spare in s • a • ching out the day he was born in the world: Nor shall we regard two straws what others say of it, that dares say and do anything but what they should say and do, which should not be a word or a work more, but by warrant from his Word and light there, which must be the Standard, whereat we 〈◊〉 all we say or do in the matters of God, the nearest con • e •••••• t of his Glory and of our own Souls; for you know non loquenaum est de Deo sine lumine. We will close this quickly, we have been longer in it, because here is something of the Scripture, and from the practice of our blessed Savior, to bear out the observation of this day. Therefore we would add this to that before, which indeed carrieth much with us.

2. That this birth day of Christ in the world, lieth as hidden, and as we may say buried to us, as Moses body was: and the same God hid the one who buried the other: And wi • l he take it well, if we search into that he hath hi • ? and is it not observable, that none of the Evangelists tell us what shape or proportion our Lord's body had; that none might adventure to picture him sure; for he that pictureth him a Man, dishonoreth him as much, as if he had pictured him a Worm: as he that presumeth to show us the likeness of God by an Angel, dishonoreth God as much as they, who made him like a Calf, if we do make him like anything, we make him nothing. And so of this day: there is altum silentium, ne 〈 in non-Latin alphabet 〉 quidem, not a syllable, not a title sounding that way. And hath the Lord God hid it from us, among the secrets of his wisdom? He hath. Then it is folly and more: it is màdnesse for a man to search into those secrets, to pluck out that Day thence, and show it openly to the world, this is the day. The Sun will not be looked into, nor gazed upon, it is such a vehemens sensibile, that it will make the eye stark blind, which is •• eadfastly fixed upon the ou • side of it. You may see, work, and walk by it, the light from it: but if you will see • nto the body of this light, you shall neither see it, nor your work, nor your walk, for the Sun will put out the eye that dares so gaze upon it. And will the Maker of the Sun, the Father of lights, suffer man, wre • ched man, to neglect things revealed (for that is th • manner) and search into things hidden, the secrets of his Wisdom? we leave this upon your inmost thoughts. We will end with this plain saying, and so the better befitting us: Where the Scripture hath no tongus, we must have no ears.

The Scripture is silent here as to the day of Christ birth, if we will be speaking to it, it is not speaking, but prating and talking like Children and fool • ; or if we shall think that something we have done, we have but magno nisu su nugas, thrown a Feather with strongth of arm. And so we are come off from your Scripture Argument, taken from the practice of our Lord Jesus Christ going up to Jerusalem at the feast of Dedication. This proves no more, as we conceive, the observation of Christmas feast, then mid-day proves it is mid night, or mid night proves it is mid-day with us.

CHAP. III.

HAving now don with your Scripture Proof, such as it was, and proved it (we think) to be invalid, of no fore, and to prove nothing but what makes against you: We doube not, but we shall turn over that which followeth, with a lighter hand, which is, your allegations from the writings and practice of men; for be they in repute never so holy, it is not much with ns, what they say or do, as to those matters; the very best of them are but men at the best: Yet we will hear what you say of them, They have kept the Day holy, and they have maintained their so doing by their writings.

This now we take upon your bare word, as it is meet for us to do: And we shall not here remind you what was spoken touching the Torrent of former times; Tyranny of Custom, practice of our fore-men, or leaders. &c. bearing down, like a spring-tide, or Torrent, all before it. We do not doubt but the Day hath been observed by some, with all observation, and with an honest heart: And possibly at this day, some o • e or two may be found, we know not where, who can say as to the observation of this day, as Abimelech in a different cause, in the simplicity of my heart; we have, and do now observe this day. But aliquid dicit nil probat. This proves nothing, though indeed had you not told us so, we could not have believed it so to be: Tha • many learned and godly hold for that day. We verily thought that here one, and there one learned and godly, had be • n too many by two, to hold the observation of that day, as was hinted before. You mentioned, if we forget not, Reverend Studder, speaking something that way, how long since we cannot tell; but sure it was before some of us were born; dark times then, or not so light as these are now: You remembered also, for it makes for your purpose, That Dr. Ham hath spoke • much that way after his manner, and doth operose contend for the holiness of that day. He is as in charity may be judged, a godly man, as may be evidenced by his practical Catechisms; and his answer to Dr. Cheniel, taking, as some may say, some inconsiderable exceptions against it: His good learning, right understanding, and sound judgment in the mystery of godliness, may appear also in his Scripture Expositions, or Anotations thereupon, very well becoming, in whole and in part, an Admirer of Grotius. But whatsoever he be, how learned and godly soever, it maketh no matter to us; for Mans saying, is but the saying of a man: Grotius himself, that Admired man, had his failings some might add, and very gross ones, speaking very much without the Book, some may say, and very much against what he found writ • : So possibly might his Admirer too. But as to that matter now under dehate, you can tell us what Answer hath been made to that said learned Man, by one learned and go • lie also, we think without exception. We should not have mentioned all this or any of it, had we not p • rc • ived you spo • king a little, and a little might be too much, in favor of this day; enough of this. We have a cloud of witnesses, only mind we it well, that we follow the light side of the Cloud, and so, according to the Counsel, Be followers of them, who through faith and patience inherit the promises.

We must remember here your wholesome counsel, in reference to this day, and thanking you for it, speak a word to it. You would have out Minister deal in necessary things, and not to pronounce or define matters of doubtful construction, or things that neither help nor hinder, whether they be so or no. You proposed also an example of a very excellent man; the oldest Desciple the Lord Christ had in this N • tion; and we believe made as many, gaining them to Christ, as any of his fellow workman there. We shall take it in anon after, in its order. Truly we like this counsel the better, because it savoure h • so much o • excellent Tindals spirit, breathed forth in a L • tter, to his dear Friend Jacob, indeed called John Frith. It is very good, what he spake once to hear it twice, with the sensible and inte • l Ctual ear both: There is not a man in the world, in whom my heart rejoiceth as in you; not the thousand part so much for your learning, and what other gifts else you have, as that you will creep alow with the ground, and walk in those things that the conscience may feel, and not the imaginations of the brain; In fear and not in boldness; In open necessary things; but in things that may abide leisure, you will defer: In unity, and not in seditiou • opinions. We shall not willingly turn from our scope, if we set down here the two heads of Doctrine, which he would have • i, dear friend press upon his hearers: expound the Law truly, and open the Vail os Moses to condemn all flesh and prove all men sinners, and all deeds under the Law, before mercy hath taken away the condemnation thereof to be sin and d • mnable; and then as a faithful Minister, set abroach the mercy of onr Lord Jesus, and let the wounded consciences drink of the water of him. And all Doctrine that casteth a mist on these, to shadow and hide them, I mean, the Law of God, and Mercy of Christ, that resist you, with all your power; and show you Scriptures for what you speak: and let Adversaries talk what they will, stick you stiffly and stubbornly, in earnest and necessary things.

Sir, Your savory words by way of good counsel to our Pastor, put us in mind of those, and we bless God for it, that all this fell in together with your good counsel. Now it is a point of high discretion (too high for us, unless the most high God forever more come into us) where to take and where to leave. But according to our measure, thus we understand matters with reference, as your words tended to the observation of that day. That the taking an hours time at the fittest season for the throwing down that Idol day, so highly exalted, by brutishly ignorant persons, is not against the mind of Christ, or rule given us in his word or practice of his holy ones, all along the Scriptures of God, and ages of men: None preached Christ Crucified more feelingly then Paul did? and none to our seeming, doth so thunder and lighten as he doth against those false Teachers, who preached up Circumcision, and the observation of days; so as he protested before them in some heat of spirit (for as he had much light, so h • d he much heat too) much after the rate of those words, That if they drank in those da •• nable Doctrines, they would spew out Christ, or cast their spewings upon him. And for the observation of days, he speaks much after the same rate; They had indeed the stamp of God upon them (so hath not this day whereof hereafter) and were to be observed with all observatio • , holding forth to the eye of faith the Day of Christ to come into the world. But when that day came, called by the Apostle the fullness of time, and he was exhibited and manifest in the flesh, then the observation of days must cease, and the stamp or institution of God before upon them, shall be taken off from them; and a curse stamped upon those persons, which, without repentance, shall cleave unto them that will be so daringly bold, as to revive the memory of those days, and give their observation to them. And to all this (which we may find through out the Epistle, beginning at the first Chapter, 8. 9. verses) he addeth, That if they did observe days, they could not observe his words, so all his pains was lost upon them: he had bestowed upon them labor in vain. I • deed Sir, This Observation you wot of is not of doubtful construction, nor in the number of those matters, which may abide leisure for determination. We thought it resolved long ago, from the Word of God: The Day is not to be observed which hath no word or command for it: What the State hath done as to the observation of that Day, is known to all that would know: what the State will do more we know not; but this you know, for we suppose you have read, Christ will not wait the leisure of the State; and all true Christians have the mind of Christ, so that is their mind too. Yet as was said in another case, and to allude to it, what should the State do after the King of Kings hath so clearly resolved the case, as to the observation only of his Holy-Day, returning to us once a Week: qui deliberavit, desivit: He that makes question here, is a superstitious person, past all question. But more necessary truths are to be preached first, say you: We grant you, If there be a more necessary truth then this, That what opposeth our Lord Christ's his truths, must be thrust away as an abomination: Let that be preached first, but then this must follow: for we are peaswaded, no one thing more hindereth the Gospel work, all the year long, then doth the observation of that Idol day once in a year, having so many days of cursed observation with it. It was smartly spoken by a Heathen man, and as wittily, for so Heathen Christians were reproved in ancient days, rioting in December: It was a Moneth returning once a year, before those Christians came amongst us; but now December is all the year long.

But we will not prevent ourselves. WHAT did Father Dod, in a case very different from ours, whose precious name is like an oyn • meant poured out, no sooner named, but the place is filled with the savor thereof, what did he? Thus, as we have heard, (only a mistake there may be, but not considerable betwix: your relation and ours) being to deal with a great Man, that had an head of hair, Absalom- like, so we read (with a Lady so, if we mistake not, garishly attired you read) seeks in the first place to hide pride from his eyes, and take down that Idol in the heart.

A sure way sure, for if the Idol within falls, it will not stand without. This was the way that Luther took also, he would not contend with the Popes Miter, or the Monks Bellies; neither the one nor the other had any cars; and it were as if a man would buffet a way the darkness: he would preach Christ Jesus the Lord unto them, which is, as the b • inging of light into a dark place, the darkness is gone, for the light is come: And yet he that shall read his Sermons, will find, that this was his practice, as it was, (if we mistake not his counse) omnis sermo adaptandus est contra Idolatriam, every Sermon must be pointed against Idolatry: And truly, many a by-blow did he lay upon e • rors, while he was holding out the truth; As a Minister may strike down that day, by holding up the Lord's. Day. And yet sometimes he, as a good Minister may do, may take a Text purposely for the throwi • g down the Idol before the eye, as of that in the heart, wherefore else have we that choice in the Scriptures? Luther had to deal, as our Ministers now, wi • h no • very intelligent and understanding people, being enemies to the Cross of Christ, making their Belly their God, and their shame their glory: Therefore the people, at we now, were very horn skinned, they feel you not till you pierce them to the quick; when is that? when you strike at their Heathenish Customs, and their Belly cheer: they feel no quick flesh, till then: And so having in desire and endeavor made the best use of your good counsel; we come to make proof from the holy Scriptures; That it is the duty of every good Minister to bend his speech, when the season is against the observation of this Idol-day.

CHAP. IV.

For the first, how else shall he discharge a good conscience? or answer his matters to God? The people go on holding fast to their Heathenish Customs, and abominable Idolatries, and think they do well: They never heard their Minister reproving it, or restraining them from it: The Minister knows if he knows anything in these matters, whence our Feasts (as the days of the week, and months of the year, commonly called) had their first rise, ground or original. The first of November, a memorial of all their God's; which sounded not well in the ears of those that were newly b • come Christians: change therefore the name, and for God's say Saints; and keep your Feasts still, In December they had their Saturnalia, and eight days to celebrate their Feast; but being newly turned from Paganism, they must not keep the Feast as they did before, to the honor of Saturn, but of Christ, (should we mention these things and not with indignation?) and to gratify them further upon that score, they should have four days added to the number; before but eight, now twelve, very pleasing to the people then, as now: for whoever heard them say, as of the Lord's Day, what a weariness? It is not pleasing to us to proceed to tell you these matters which you must know much better then some of us, though you have read but only Poludore Virgil, sufficeth it to know, That these Fests are Heathenish not Christian: And so it hath been observed over since in an Heathenish manner, quite c • ntrary, and shaming Christians; n • y they were a shame to the very Heathen too, the better part of them, and the more mo • alized men: for one among the rest you know, saith • hus of them: Christians are mad once a year, that is in the Moneth of December; nay, they are so habi • u •• ed to a ranting fashion that Moneth, that they are scarce sober all the year after: December was but one Moneth, now it is a year; it hath been spoken twice, that ye might hear it once, and • ell the people the very truth in this matter, That they honor the Devil so devou • lie at that time, that they cannot cease from his worship, no more then he or they 〈◊〉 cease from sin all the year after. We will supply you with an Argument or two more since you have put this service upon us whereby to throw down this Idol day.

Hear how the people cry it up? It is certainly a day of their own, as their sin is, they like it so well; were there anything of God in it, we mean, had it God's stamp upon it, how would they abhor it! how would they rise up in indignation against it? as they do against the observation of the Lord's Day? The Ruler in the Country Town, or City, may (we hear they did not) save his breath in forbidding marketting on that Idol day: (clean contrary, that December, 1652. resolved by the Parliament, that the Marqu • ts be kept tomorrow, being the 25 of December, and that no observation shall be had of the Day, commonly called Christmas Day, nor any Solemnity used or exercised in Churches upon that Day, in respect thereof) we were saying, The Ruler need not forbid Marquetting on that day, but how hardly have they been kept from keeping Fairs on the Lord's-Day? Excellent Perkins will tell you, if you please to consult with his writings: would you have a visible Character of God's way and his Command to walk in it? of man's way and his command to walk therein? Assuredly this is it: There is a spirit of opposition against the way that God hath set; there is a rising of the heart with indignation against anything; everything that hath God in it: the stamp of God upon it. But now for man's way, a way of sin and death, how pleasing in man's eye? And if a Ruler shall give a command for it, he will not do it sure, or if he have, he will shame himself before the Lord for what he hath done; for he that ruleth over men, must be just, command and do just things: I but if he do command such a thing, we will (that have not another spirit) follow the Commandment: Non jubentur dura non prohibenter impura, no hard things are commanded no unclean things are forbidden: to use Aug. words, sit down to eat, and drink, and rise up to play; what more pleasing or desirable to flesh and blood? Indeed we need not a command for it, our natural course is to run from God, as the stream runs from the Fountain: but when we have a commandment for it, as so daring man may be: then we are carried storm-like, or like a mighty Torrent, wind and tide with us: And now if an Almighty Hand give us no check by the way, we shall arrive at our own place, as soon as the stream will be at its Center the Sea; for we have but a velliety, a faint will or wish Heavenward: The will in the strength and power of it, beareth us down Hell-wa • d: The Argument is strong and will hold: There is nothing of God in the observation of this Day, for the men of the world, of a national Church there (who have nothing to plead for their Christianity, but that they were born Christians, being bapiz • d presently after they were born) without Christ, Aliens from the Covenant, strangers to the promises without hope surely set and settling, without God in the world, these men of the world observe this Day; there is nothing of God in it, for what is of God they abhor, their hearts are carried out in opposition against it: But it is of the will of man and of the flesh, and most pleasing to the flesh, Feasts and merry m •• tings are: It is not of God, but of him that is the god of the world, and rule • in the darkness of the world, mightily in the children of disobedience: What is of God, we mea •• every Commandment of God: jubet dura, he commands ha • d things, grievous to be born, yea impossible to flesh and blood: They will not move it with one of their fingers, i. e. not practice them in the least degree, being yet not subdued, not conquered, The carnal mind, the godli • ess thereof, the most excellent thing there, is enmity against God, it deadly hateth and monstrously opposeth God: nay the word is plural, enmities against God, importing as one saith, multiplied perverseness. As there are many excellencies in God for man, so there are many enmities in man against God, enmities against all the Atitibutes of God, enmities against all the Ordinances of God: so many commands, so many enmities, saith Salvian: enmities against all the actings of God in the world. The spirit of man from his birth, is bitterly bent and utterly turned against God: he doth act up his spirit in rebellion against God, blessed forever: nor is it possible to be otherwise till this enmity be slain; and so it follows, This carnal mind is not subject to the Law of God, neither indeed can be; for the Law of God prohibit impura, it forbids all impurity, be ye separate from among them, and touch not the unclean thing. Thus we have the distinguishing Character, what is of God, what is of Man. The heart riseth up with indignation, against that which is of God. It runs out with the Commandments of man, these never put the flesh to cost.

CHAP. V.

Quest. THen happily it may be said, are not fasting days, and thanksgiving days (loquendum est cum vu • go) appointed by man? and being so appoin • ed do not these command observation from men?

Answ. Surely yes, when it is appointed of God, that men should appoint such days, fasting days, wherein to afflict the soul before God for all we have done against him: And feasting days called good days in Scripture, wherein to lift up the high praises of our God for the riches of his goodness towards us all, bu • (in special) for the wonderful Salvations he hath wrought for his Church, so that in all this we do not more obey man then God: The State we mean, our Ruler or Rulers there, may and ought appoint a set and stated day, whereon to afflict our souls before God; and a day also whereon to rejoice, before him. But then they must eye and • bserve well God's providence, call • ng them forth to all this. And so here humbly to give our opinion, being called f • rth unto it, and pe •• wasion in this matter, we are persuaded that our excellent Burroughs was right in this thing, That no Christian State should appoint a day once every year (much less once a month) to be a fasting day or a feasting day; and he gives his reason, because they do not know, bu • God may call them to rejoicing upon that day, which they have appointed for mourning. All that the Rulers can do is this, when God calleth to fasting, they must appoint days of fasting; and when God calls to rejoicing, they must appoint days of rejoicing.

Quest. Why then is not (for we must tell you that we have heard to justify the observation of this f • stival day) the five and twentieth of December, rightly appointed by man? and to be observed by us; thereon to give thanks to God the Father for the marvelous R • d • mp • ion wrought for us by his Son Christ Jesus the Lord? I • is always seasonable to give thanks to God for this unspeakable gift, and wonderful Salvation wrought by him; Is it not?

Answ. 1. It is so; But why o • ce in the year, which is seasonable, yea r • quired of us (as we shall hear presently) every day? do we put no difference betwixt a temporal Savior as Joshua was, and all those Savior's were and now are, which the Lord hath caused to come up on mount Zion, to jude the mount of Esau? and him that is the Eternal Savior, and everlasting Redeemer? no difference betwixt these? though the difference be as great as is betwixt the Creature and the Creator, in whose strength of hand the Crea • u • e moves; and doth all, and being laid out of that hand, it moves no more then an inst • ument can that is laid out of our hand, and now hangs up by the wall. All our prayers for our Savior's hands, that they may be sufficient for them, will prevail nothing, unless we pray this may be added, And be thou an help to them, D • ut. 33. 7. No difference then betwixt men-Savior's and the Lord God the Salvation of his people? upon which bottom God builds up as we may have leave to say all the piles and stories of Salvation? What? • o difference betwixt the Salvation of our bodies and outward man and the concernments hereof, and the Salvation of ou • Eternal Souls? surely the people of God, the redeemed of the Lord discern a marvelous difference here, and accordingly they behave themselves as to these matters, not keeping a day once a year for a memoral of these things.

Answ. 2. We say, That this is an high presumption to appoint a day once in the year, whereon to honor the Son, as if man were more regard • ul of the Sons honor, then the Father is, though he hath commanded that all men should honor the Son, even as they honor the Father. Now to do more then is commanded, is as displeasing unto God as to do less. The Father was honored by the observation of one day returning once a week, whereon his people made his name glorious for the work of Creation. And hath appointed his Son to be honored w • th a day also, wherein his people sing the high praises of their God for the—glorious work of Redemption, making all new, Heavens and Earth and all.

Yea but this is not enough, saith presumptious man, the Son shall have two days, the one returning once a week, the other once in the year: if this be not the highest presumption, what is?

Be we at the allowance of the only wise God? he is all sufficient to provide for his Sons honor, and for his Churches honor too; Sons and Daughters adopted in him, they shall have a day, a stated day, return unto them once a week, whereon to record the whole hum • liation of Christ, his incarnation, sorrowful life, cursed death, his Resurrection also, with his Ascension and Intercession, for is Christ divided? or have we need of a part and not of the whole? we must not parcel out his Redemption, wrought for us, taking it out by pieces, and appoint one day for a memorial of his birth, another of his death, a third of his resurrecti • n: No, there is one day appointed for all this, to be a memorial of all together, the day of his Resurection, appointed by God, as the old Sabbath wa • to be a sign betwixt the Lord and his people, That he is the Lord God that sanctified them, affording unto them the means of Sanctification in his Son preached on that stated day, wherein we are to sanctify a Rest, that we may attend upon God in the Conscionable use of means, for our sanctification, whose will and work it is.

And s • e yet farther, how the Father hath provided for his Sons honor, he hath not only appointed a day wherein by his Herolds to proclaim him to the world, and salvation by him; but also thus th • Father hath appointed, That whensoever we call him Father, we must call his Son Lord; and through him and his Mediat • on, have access unto him, and acceptance with him. So then, whensoever we come unto God praying for the supply of what we want as we are still wanting, or praising him for what we have, we must make hearty mention of the Lord Christ here, or else all is vain: every time we come to God, we tender up a Mediator to him, else we can have nothing from him but wrath and vengeance. O its terrible, saith you know who, to think of God out of Christ. Therefore, saith Luther, upon Psal. 130.

So now, since in seeking he • ace of our God the great King, we must take up his Son in the a • m of our • aith, (to allude to that know • story) else we shall • ev • r •• e •• s face. We have daily, if not hou • lie cause to make m ••• ion of him; And besides all this we have a stated day returning • nce a week, whereon we may hear a voice from Heaven, the voice of Christ in the Gospel, and the voice of the Father again Hear Him. It is presumption then that reaches to Heaven, to appoint a day of our own, whereon to celebrate the memorial of all this.

But now suppose in the last place, any of us did as devou • lie serve God and his Christ on that day, as the most of the National Church do serve the Devil on that day, and the twelve days following. Suppose it so, we did pray to God, and praise God all day long, and night also (oh how devout are we on the birth day of ou • bl • ssed Savion •• !) suppose it so, as doub • less such devout persons men and women, there may be not a few more devour that day then any day: • or it is a day devised of our own hearts: we will be devout on that day, how d • ssolu • e so • ver on the L • rds day: the manner of these d • vout ones, they will do no manner of work on this day; as they say, the Bird will no carry a straw to i • s nest on Ascension day, it will on the Resurrection day, though it mour • all good Friday. But as we were saying, suppose it so, we were as devoue as devotion it self ou • that day, o • on some of the twelved days following. Hear what that excellently Learned Man D. Owen saith, for it is not possible to find words more fit for our purpose.

CHAP. VI.

WEe will now offer four things to your considerati • n, hoping you will allow them some weight in your seriour thoughts.

God hath abolished his own d • yes, Jewish we mean, all those festivals that had his own stamp of institution upon them. And can we think, and think like men, that he will give liberty to man to set up other days, as they did their Idols of old according to their own understauding? If this could be imagined, that upon God's abolishing his own, men should have liberty to set up theirs, then the Christians were under a more heavy bondage and grievous paedagogue, then ever the Jews were:

it is more honorable said excellent Burroughs.

Consider whether the rising of this day in the heart, as to the observation of it, be not the sinking of the Lord's day; we mean whether the observers of this day; are not most notorious profaners of the Lord's day? and from both the horrible contempt and profanation of the Lord's day; and more then heathenish observation of this day, whether a deluge of damnable errors and pernicious opinions threatening a d • luge of wrath be not broken in upon us.

Be pleased to consider whether the Devil be served by us so affectedly, so zealously, so industriously, so warrantably (as the people think, taking a command from men, and their own lust for a law) any season of the year, as at this season? Not to tell you the observation of the Heathen, which was hinted before, do men and women so exceed in the pleasures of sin, in rioting and drunkenness, in chambering and wontonnesse, in all excess of wickedness, as they do at this time you call Christmas? It is true, the Lord's day is fearfully profanned, as if it had its name from the name Bacchus, which was Plutarch’s conceit, that signifies to live jovially, as we say, and to speud the day riotously, and in mad merriment. Yet they only so spend the Lord's day, making it the Devils day, who are mad upon that Idol day, making it as to their observation of it, the Lord's day. So true is that saying, we are marvelously pleased with our own inventions, specially those that pleaseth flesh (as seldom or never do we invent that which crosseth the flesh, unless upon an after advantage, which to our seeming, shall reach as high as heaven, and so may cross the flesh at present, in hope of after glory, the meritorious product of that Cross.) You may have read also what a Child in years, but a Man in understanding hath written.

For as holy Latimer said after his manner, The Devil hath more service done him in one day we call holy, then in many working days. Therefore in the last place,

Consider what you may have read, That a whole National Church (how is ours declined now, & tantum non unchurched herself • ) some hundred years ago, appointed a solemn Fast upon those very days; we foolishly without a Scripture warrant, call the birth and circumcision day of Christ, because of the notorious abuses, heathenish customs, and dam •• ble usages wont to be upon those days; we strange that they saw more clearly in their mid-night then we do in our mid-day; Are we not dark with light? we proceed to tell you our hope, and so to an end of this matter.

CHAP. VII.

WE believe Sir by this time, you see cause enough to improve all your Rhetoric among your people, for the throwing down of this Idol day. Y • t if you have not enough, we will make bold to remember you one thing more, and so draw to a close, we read the Jews some of them, put this question to themselves:

but we cannot find any offense beside the killing of Christ, to be a greater offense then Idolatry: surely then the great sin is the rejecting and crucifying the Son of God. If we should put this Question to ourselves, what is the sin which provokes God more against us then ever he was provoked? Judge you whether this must not be the answer. We reject Christ in the offers and tenders of the Gospel, yet pretend to receive him at the Lord's Table; We have no appetite, no desire after him at the hearing place; but a Dogs appetite we have to the bread on his Table, representing his sacred body there. Again, we worship him according to our own understanding; we for the most part all the National Church over, and in every parochial Church there, put all the dishonors upon the Lord Christ, and his only holy day, such a Church are we, so notorious for our brutishness, while yet we give honor to this day of his Birth, as we call it, and serve him all the day long after our own manner. Shall not God be avenged of such Idolaters as we are? shall not he send a curse upon us? will he not curse our blessings? yea hath he not cursed them already, because we lay it not to heart? Hath he not punished us with the sorest punishment? what is that? A punishment made of sin. The Lord hath delivered us up, even the greatest part of that bulky body, the National Church into a reprobate mind, void of judgment: we are abominable Idolaters, we Idolize days and places, and duties, and the graces, those we have, we idolize too: we lean to anything, to everything, but him whom only we should make our • ean to. A just judgment upon such Idolaters as are we, and now our ears are seated against instruction. Thunder in the ear of an Idolater, a strict observer of this day, and other days of man's institution, and he hears no more then doth the deaf stone, nor doth he move anymore then a Mill-Post. A sore judgment upon Idolaters, a superstitious Christian, a ceremonial Hypocrite, he observes a day devised of his own heart; he is more hard and Rocky then a Turk is, Jews or Pagans are, and he is as cruel too, as cruelty itself: A bloody man, if he be a super •• itious man, so saith Luther, as bloody as Paul, while he was in his Cell; though my shoulders are weak with fasting, yet had he lived in those times, he would have carried some Faggots to make the fire wherein John, Hus, and Hirron of Prague were burnt more burning. Idolaters, all and everyone of them, men and women and all are hard-hearted and bloody ones all, as Edom was, he did pursue his brother with the sword, and did cast off all piety, his anger did tear perpetually, and kept his w • ath forever: So true is that which that excellent man hath upon Jer. 15. 19. Superstition and persecu • ion, will-worship and tyranny are inseparable concomitants. Therefore Sir, bend your Tongue against these superstitious persons, else it may be feared you will bend your Tongue the other way; and speak to yourself in Paul's Language, your labor is in vain, with your people, if you prevail not with them in this thing, mind well that learned man's words, Docter Owen, of Tol. p. 78. in a case not very differing. Your not opposing here is providing you allow that you oppose not, there being no middle thing betwixt those two. Lift up Christ Jesus the Lord, and you lift up his day too, and throw down man, and you throw down his Idol day also: where Christ is lifted up, self is abased, and the rising of his day will be the falling of the other. The spirit that stoopeth lowest, you have he • d, and we hope you know, is best prepared to become a thrown for Christ. And to shut up, if you know those, as sure enough you do, that lift up this day, which every good man (we think) will throw down, till him or them, they have no morning in them, their light is like that in the grave, where the light is darkness, and how great is that darkness. But here is a double comfort, (1) The folly of these is now manifest to all m • n, they shall not proceed much farther. (2) the Devils are Christ's prisoners, and should not be suffered to walk up and down in the world, but that there is need of them. And for your sel • e Sir, we hope you know your duty, and are learning it every day more perfectly, and to do what you know looking up to him, and calling for his spirit, which leadeth us by the light of his word into all necessary truths, Amen.