Christmas the Christians Grand Feast

CHRISTMAS, The Christians grand Feast: Its original, growth & observation; discussed and determined.

F Or the dissolving of this doubt, and settling all religious, and peaceable men's minds and consciences concerning the observation of Christ's Nativity, we must know

1 That Saturn, who (as Heathens themselves inform us ) was son to Coelum, or Coelus and Vesta, Father of the Heathen gods, took to wife his own sister Ops, by whom he had many children; Jupiter, Juno, Neptune, Pluto, and others, Patri Coelo virilia exsecuit, he cut off his father Coelums genitalia, and threw them into the Sea, a most unson-like, and an abominable fact, he was famous in his generation, because he first found out the art of grafting fruit trees and husbandry in Latium, a part of Italy, and taught it first in Europe, he was generally honored by the Heathens, as a god, and to that end, sacred rites were done unto him, and the 25 of December, with the rest of the days following, seven days together, were appointed and generally observed by the idolatrous Heathen, to that end, sacrifices, sports, and other solemnities, were magnificently, and with great preparation and rejoicing performed, which the Apostle tells us is foul idolatry, a sacrificing unto Devils, 1 Cor. 10. 20. At which time also, there was a sheaf of Corn, offered to Ceres, their Goddess of Corn, and an hymn sung in her praise, called 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 . Also Feasting, Drinking, Stage-plays, Interludes, Masks Mummeries, Dancing, and all licentious dissoluteness by their Lord's of mis-rule, (especially in England, saith Polydore Virgil ) who, for that time commanded all in the house, the Governors, as well as others. He was made propitious by sacrifices of men unto him, as they thought. His better part as they believed) being translated unto heaven, shineth forth in the greatest and highest of the seven Planets, called Saturn, a malevolent star, Him, and also Belus, Jupiter, Mars, Mercurius, Venus, Pluto, Neptune, Apollo, Bacchus, Flora, and many other souls of great men departed, the Pagans worshipped for their gods, because while on earth, they deserved well of mortal men, did many good things, saith Lactantius Firminianus, who as Augustine saith, were known to have been adulterers, and notorious malefactors, though in some other things famous.

That festival time in December, called Saturnalia, (Saturns feasts, because in honor of Saturn their idol god) was called also 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , Yule, because of the sheaf then offered to Ceres, and hymn sung in honor of her, for the words were generally used both for a sheaf and that hymn, which time they spent in idolatrous sacrificing, feasting, revelling, and the like, as above-said.

At this time was consecrated to the honor of Saturn, Ceres, and their goddess Vesta, by the ancient Heathens especially.

So the first day of January, commonly called New-years-day, of which I have not yet observed any good reason in Antiquity, save only this, because the Christians retained the Julian Account and year, as the truest which begins the year on the Kalends, or first day of January, as Hospinian observeth, without having respect to the true acconnt of the beginning of time, but conceive rather that the year should begin on March 25, when our Political and Civil year begins, and the first day of the worlds creation, as some learned men think: Or rather now about the tenth of March, when the Sun first enters into the first degree of Aries, and begins our Spring, or about the 3 ^d. of April, about which time Christ suffered, it being usual with Antiquity, to record the day of the death of eminent persons in honor of them, for their birth day, because they then begin to live the life of Eternity. The Ancient Heathens, as the Romans, did begin their year with March, as appears by the names of the Moneths still in use among us, namely, September, October, November, December, that is the seventh, the eighth, ninth, and tenth month, till Numa Pompilius the great forger and advancer of Heathe Roman Idolatry and Superstition, who began to reign about the third year of the sixteenth Olympiad, saith Plutarch. The Arabians and the Egyptians began their year with the Vernall Equinoctial or Spring, and the Jews, their Ecclesiastical year for holy feasts and Church-affairs with Abib about the latter end of our March. Or else, we should begin in September, as the Asians, the later and Christian Greeks: for the Ancient Greeks began their year with the Summers Solstice, that is in June, as they did also their Olympiades, saith Beroaldus, The Ecclesiastical Astrologers begin their year and account with September, do also the Jews: the Jews for legal, political, and civil affairs, because they generally believed the World was then created, the fruits being then all ripe, and not any in March at the Passeoeer, for then corn was green, and green ears were offered to God, as appears by Exod. 9. 31. 32. the word Abib, 〈 in non-Latin alphabet 〉 signifies Spica cum culmo, spica virens maturescens, a green ear, earing, earing time Pagnin and Avenarius, see Exod. 9. 31, 32. Levite. 2. 14. The Septuagint usually renders it by 〈 in non-Latin alphabet 〉 new fruits: And the text says expressly that the plague of hail, Exod. 9. which we may suppose happened about the beginning of Abib, March Moon, or a few days before (as Mr. Mead well conjectureth) had smitten the flax and the barley, because the barley was eared, and the flax bolled, but the wheat and the rye were not eared, after which earing, it must have some time to ripen, with us they have about two months and sometimes more, and so with them, (as I conceive) harvest began (their two loaves of first fruits, and harvest feast of them, because of the ripe corn) at Pentecost, Exod. 23. 16. the beginning of harvest and not the end, as some affirm, for their seed time both for wheat and barley in Egypt (and therefore also about that in Palestine ) was in November, and their barley was ripe in the sixth month, but their wheat not till the seventh, about a month after, as Pliny informs us, which must be in May and June, the usual time of Pentecost which fell out most commonly in May, therefore this month was called Aethanim, which signifieth strengths, because all things were created in the strength, and much about the time, our Blessed Savior was born, that month beginneth towards the end of our September Moneth, but I return, having thought good to add a word or two concerning the beginning of the year.

The first of January, commonly called New-years-day, a part of our Christmas was dedicated to the honor of their two faced Idol Janus so called, and pictured, bcause he was a wise Prince, that did look back, and well observe times and things past, and thence did wisely gather and foresee what might be hereafter, and accordingly did regulate his affairs, which day the Heathens did in like manner solemnize, and also by sending of New-years-gifts one to another, wherefore the whole Catholic Church (as Mr. Prin informs us out of Alcuvinus ) and four famous Councils appointed a solemn fast to be kept on that day, to bewail all heathenish sports, plays, and lewd idolatrous practices and profane courses, prohibiting all Christians under pain of Excommunication from observing the first of January as holy, or sending New years gifts. It was condemned also by many ancient and learned Writers, as Ambrose, Augustine, Chrysostom, and many others, yea, and by two Popes as bad as they were, namely, Pope Zacharias, and Pope Martin.

February the second was dedicated to the honor of their goddess Februa, (the mother of Mars, another of their Deities) to whom the Pagans offered burnt torches, tapers, and wax-candles to pacify the evil Spirits, as they did also on the altars of Saturn, on his festival days, and the month is called February from Februus, which is Pluto, the god of hell, as the heathens imagined.

May-day, the first day of May, was consecrated and kept in honor of their devil goddess Flora, a notable rich whore, at what time they used to bring laurell, green boughs and branches of trees and flowers, with singing and rejoicing, and adorn their doors and houses with them, a heathenish idolatrous practice, condemned by the Council of Toledo, where were present 77 Bishops, and by Pope Martin, and by many other good writers, yet frequently practiced in many places of England to this day.

The first of November, was solemnly kept by the Pagans, in honor of all their devils Deities, and a Temple built in Rome, and consecrated in honor of them, both that feast and Temple were therefore called Pantheon.

Thus you have a brief account of some of the Pagan idolatrous festivals, and how observed by them in honor of their idol devil gods, and consequently how little reason we Christians have to observe them. Now

2 To come nearer to the point in hand, we must know also that the heathen idolatrous holy days were turned into Christian, as Christ 's Nativity was appointed to be kept, and hath long been generally observed on the very time and day, when Saturns idolatrous, riotous feast was solemnized, and in the room and imitation thereof, and therefore that time was anciently called Yule 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , as the heathens called it, and the mad, riotous, profane plays, and sports in Christmas time, Yule-games and Christmas Karols, sung in praise of Christ, as the heathens did the hymn 〈 in non-Latin alphabet 〉 , in honor of the idol Keres, that is Ceres, goddess of corn.

Innocents day Decemb. 28. The pretended day in which the Innocent children of Bethlehem were murdered by Herod's command, Matt. 2. 16.) is dedicated to the memory, and kept in honor of them, as it was consecrated and kept festival in honor of the Pagans idol god Quirinus the surname of Romulus, the founder of Rome, whose idol feast is called Quirinalia.

The Circumcision of Christ, was solemnized on Jaunary the first, in the room of their two-faced idol Janus heathenish idolatrious-festival, and from thence Yule an hymn and sheaf, (a burnt offering) to Ceres, our Blazes Christmas Karols and sending of New-years-gifts came.

The Purification of Mary, is celebrated on February the second, and called Candlemas-day, because of the many wax candles and tapers offered and burnt in honor of the Virgin Mary, and christened by the Papist Candlemasday, as the Pagan Idolaters did on that day to their shegod Februa, more abundantly then to Saturn on his day, but accendant quotidie lucernas, quibus lux nulla est, let them light candles to them that have no light in themselves, said Tertullian and Lactantius of the heathens.

May-day, also hath been by us observed (by the command of Superiors as others holy days were) even with the heathens customs of bringing green boughs, branches of trees, flowers, and adorning of houses, windows, with them, just as the Heathens did, also May-poles, dancing, drinking, and the like, Ethnicorum more, after the manner of the idolatrous Pagans.

Likewise, The first of November, was dedicated and observed festival in honor of the Virgin Mary, and all the Saints, by the Church of Rome, and called All-Saints-day, (as the Pagans observed it in honor of all the idol gods calling it Pantheon ) and that by the decrees of Pope Boniface the Fourth, and Pope Gregory the Fourth.

3 This change of Pagan idolatrous feasts into Christian, in honor of Christ, and the Saints, was made by some of the Ancients, when Christianity was spread among the Heathens, and many of them converted to the true faith, in hope, that by complying with them, in observing their festival days but to Christian ends, they should the rather draw the Pagan Idolaters from Paganism to Christianity. Pope Telesphonus who began about the year of Christ 140 in the time of Antoninus, the Emperors reign, was the first Author we read of among the Romans, of the celebration of Christ's Nativity, and on that day Saturns devil-feast was began, viz. December the 25, but in other Churches (excepting Constantinople ) I find as yet no observation of it, the Church of Rome, where Antichrist was to reign, being the first beginner and author as of most other superstitious observations, so of this also. Before Constantine the Great, there were not many festivals observed, and the feast of the Nativity of Christ, Easter and Pentecost, which two last certainly (were observed before the Nativity) were not universally observed till many years after, saith Dr. Fulke, no not till many hundred years after Christ, see Magdeburgensis Century 2. 4. 5. 6. Gregor. Magnus in Evang. hom. 8. Chemnit. harmony p. 92.

The other feasts mentioned before, were changed by Pope Boniface, and Pope Gregory the First; Pope Boniface began A. C. 419. Pope Gregorius began A. C. 590. as Alstedius and Bellarmine inform me, contrary to the judgment and will of renowned Ambrose, Augustiue, and the whole Council of Afric, Can. 27. 28. and others. And to speak truth at the first, Christ's Nativity and other feasts was religiously observed by the Christians. Hear Tertullian of this matter, saith he, (speaking of himself, and the Christians of his time. ) Coimus in coetum, & congregationem, ut Deum quasi manu facta precationibus ambiamus orantes. We assemble together into one company, that so we might, as it were, assault and besiege God with our joint prayers. Again, we feed our faith, with holy words erect our hope, settle our confidence, establish our discipliue with the often inculcations of divine precepts: also there are exhortations, corrections, divine censures. After which, they kept the Supper, or Love-feast (Agape) in which nihil vilitatis, nihil immodestiae admittur, non prius discumbitur quam oratio ad Deum praegustatur, in which, no vileness, no immodesty is admitted, they sat not down (to eat) before they had first sent up a prayer to God. Editur quantum esurientes capiant, bibitur quantum pudicii est utile, and then falling to their meat, they eat no more then would well satisfy their hunger, drink no more than was fit for modest persons, satiating themselves, so as they remembered they were to worship God in the night after. Ita confabulantur ut qui sciunt Deum audire, discoursing as they who well knew God heard them. Post aquam manualem, and after water to wash their hands, and lights were brought in, everyone as he was able, was provoked to sing a Psalm to God. And as prayer began, so it likewise concluded the feast, after which they departed non in catervas coesionum, neque in classes discursationum, nec in eruptiones lascivorum, not into the rude routs of swashing blades, not into the companies of rambling fellows, not into the lashings out of lascivious persons, but to the same care of modesty and chastity, like those, qui non tam coenam coenaverint quam disciplinam, who had not so fed their bellies, as their minds and hearts with wholesome discipline. Thus he shows how religiously they observed their feasts; the supposed day of Christ's Nativity, and other festival days at first, after their change from Pagan to Christian festivals, which strict and religious observation of those days, were it now enjoined by authority, and practiced, I believe it would be as much disliked by our Christmas men, as the non-observation of the time is now displeasing.

4 But then withal, it must be remembered, that within a little time after, the observation of these Pagan festival days (though the name and end was changed) brought in all the heathenish customs, and Pagan rites and ceremonies that the idolatrous Heathens used, as riotous Drinking, Health-drinking, Gluttony, Luxury, Wantonness, Dancing, Dicing, Stage-plays, Interludes, Masks, Mummeries, with all other Pagan sports, and profane practices, into the Church of God, which was never defiled with these profane abominations, till those Pagan holy days were changed into Christian, which by reason of men's natural process to carnal pleasures, and heathenish rites and ceremonies, &c. did soon transform all Christian festivals into heathen again, as many learned and good Writers assure us, till at last, all Christendom was over-run with them, and in a manner all life and power of Christianity eaten out with those Pagan Christmas pastimes and heathenish delights. Hunc diem plurimi Christianorum diurnis nocturnis{que} compotationibus, commessationibus{que} pagunt, ita ut non Christi Natalia, sed Bacchanalia potius & Lupernalia agere viderentur, so that they seemed not to keep the feast of Christ's Nativity: (the like may be said of other holy days) but rather the drunken and riotous feast of Idol Bacchus and Pan, as Hospinian truly saith. It is true also that Beroaldus observeth, that the pretence of celebrating the memory and virtues of some eminent godly Christians, brought in holy days, and holy days idleness, and idleness, profaneness and all licentiousness, but we may say of the observation of holy days, as our Savior in another case, from the beginning it was not so. The truth is, that holy days, Monkery, Nunnery, solitary life, Images, praying for the dead, prayer to Saints departed and Angels as Mediators, were brought in by the factors for Antichrist, yet with such specious pretences, and seeming devotion and holiness, that even many good men were strangely deceived by them, till it was too late to withstand them. But by those Christmas sports, carnal pleasures and delights, God hath in those few holy days been more dishonored, the devil better served, evil men more hardened in their wickedness, and good men more grieved, and more souls sent head-long to hell, than on any other day, yea, than on all the rest of the year beside.

Wherefore, those godly Fathers, Augustine, and others, observing those growing evils that followed thereupon, wished Pagan festivals had never been turned into Christian feasts, but quite abolished, the better to avoid all heathenish customs, dissolute and profane practices.

And although the disorders and abuses of those days were afterward condemned by Councils and Synods, as by the Council of Reims, A. C. 1583, by the Synod of Toures in France, the same year, and by others before and since, yet all in vain, no rooting of them out, but by taking away the observation of them wholly, as experience showeth.

Thus we see who first appointed those holy days we formerly kept as holy festivities, viz. the Heathen Pagan Idolaters, in honor of their idol devil gods, the souls of some dead Heroes, which all Christians ought to abominate, and that long after such idolatrous use of them, some seducing and seduced Christians turned the same days into Christian festivals in honor of Christ and the Saints, in compliance with the Heathen Idolaters, out of hope to draw them to a Christian Religion, but though the corruption of man's nature, especially they having no divine warrant from Jesus Christ so to do, it turned to the hardening of the Heathens in their Idolatry, and the universal and abominable corruption of the Church of Christ.

5 Now let it be considered, whether Christ was born as on that day, which commonly goes under his name, or about that time, and surely upon inquiry, we shall find that he was not born then, but rather about the end of September, in October, which I thus clear, beside the learned Authors judgment mentioned in the margin.

First, from the time of his conception, which was towards the end of December, or in January at the farthest, and therefore his birth being full 9 months or 40 weeks after, must fall about the end of September, or in October which I think evident, by laying down these Propositions, which I believe are manifest truths.

1 That the Jews Ecclesiastical year began in Nisan, alias Abib, Exod 12. 2. This month shall be to you the beginning of months, the month in which Israel came out of Egypt, Exod. 13. 4. which contains the latter part of our March, and the former part of our April.

2 That the Jewish year consisted of twelve months.

3 That in those 12 months were 24 courses for the Priests to serve in the Temple, each Priest fourteen days, 1 Chron 24. v. 1, and 6. to 20.

4 That in Abiatus course, which was the eighth course or fortnight from the beginning of Abib, which began on the latter part of our March, with our Marchmoon then.

That mistake that Zechariah was high Priest, and officiated in September, in the feast of Tabernacles may easily be confuted from the text, Luke 1. v. 1, 8, 9. the primitive practice of the Church of Alexandria, which was very exact in their accounts, they celebrated the birth of John the Baptist, April 2 • . 13 the 28 mensis Pharmutii, saith Cyril, in an Homily on that occasion. Also by the perpetual observation of the Jews, and is fully done by S • harpius, Scaliger, Causabon, Ber •• ldus, Mead, and others.

5 That after Zecharies course of ministering in the Temple was ended, and Zechariah returned home, his wife Elizabeth conceived him, who was after called John, Luke 1. 5, 6, 13, 19, 23, 24, After these days, (that is, the end of his course and ministry) his wife Elizabeth conceived, &c. which was in the latter end of our July, and John was born in the end of our April or thereabout.

6 That our blessed Savior was conceived in the womb of the Virgin Mary by the Holy Ghost, six months after the conception of John the Baptist, Luke 1. 7, 26, 27, to 36. which must fall out about the end of December, or in January six months after the end of July, the time of Johns conception.

These things being granted (w ^ch I think cannot be denied) it must of necessity follow that Christ's birth, which was nine months or forty weeks after, must fall out about the end of September, or in October, especially he being her first-born.

Secondly, I clear this assertion concerning the time of Christ 's birth, from the time of his suffering, thus:

1 It is (I think) generally granted by Divines, that Christ lived on earth 32 years and an half, or 33 and an half, Christ 's birth and baptism were both on the 14 day of the seventh month, to which our September answereth: he was three year and an half in his ministry, lived in all 32 years and an half (saith Beroaldus ) but many others reckon 33 years and an half; all (I think) acknowledge an odd half year, for he was baptized and entered into his public ministry, when he began to be, or entered upon the thirtieth year of his age. Luke 3. 22, 23. at which age the Levitical Priests (as some affirm) entered upon their service. Numb. 4. 3, 35, 39, 43, 47. or as some others when the thirtieth year of his age was complete, and he began to enter upon his one and thirtieth year, the words are 〈 in non-Latin alphabet 〉 , which word for word is: he was beginning, &c. Beroaldus renders it thus: Ipse annum ingreditur tricessimum: see the Authors in the Margine.

2 That he lived three years and an half in his public ministry, from his baptism to his passion, is generally granted by Divines, yet some, I have read, say four years and an half, which disagreement doth nothing weaken our assertion, but confirm it.

3 T • a • he suffered the 15 day of the month Abib or Nilan, which was then about our April the third, but Augustine says on the 8 ^th . Kalends of April (that is March 25.

Now cast away all the whole years (be they more or fewer, it matters not) and there remains half a year or six months, which all learned men (w ^ch I have read or heard of acknowledge) which six months reckon (either forward or backward, all comes to one account) from the time of his suffering and his birth falleth precisely about the end of September or beginning of October, and so we have the time evidenced to fall out this way also pat with the other. This also Beroaldus proveth from the 9 of Daniel.

Thirdly, Neer upon the same time falleth the observation of Mr. Mead, and some others from John 1. 14. The word was made flesh, and dwelt among us: 〈 in non-Latin alphabet 〉 ; and tabernacled, pitched his tent, or dwelt in tents, for so the word 〈 in non-Latin alphabet 〉 signifieth, answerable to the type of the Israelites, dwelling in tabernacles, tents or bushes in the feast of the seventh month, Levite. 23. 34. Deut. 16. 13. Nehem. 8. 14, a thing usual among the Jews, at the feasts of Tabernacles, which began on the 15 day of the September-moon, and ended the 22, at which time they affirm Christ to be born, and so happily answered the type, which another custom used at that feast, seems to confirm, for while they were carrying the boughs, they used this short prayer, Hosanna, Hosanna, a save now, or save I beseech thee.

Fourthly, Add here unto the testimony of the Rabbin's in Midrash Rabba, that the Messiah must be born in the month Aethanim, alias Tisri, and September the month of strengths, full of feasts, to teach of the Messiah, And so we find that the three chief aniversary feasts of the Jews did foretell and type out Christ's times.

As 1 Their Passover was a memorial of Israel's preservation in Egypt, and deliverance out of it in the first month Abib, fitly prefiguring Christ's death, and our spiritual redemption wrought by Christ at the same time.

2 Their feast of Weeks, or harvest 50 days after the Pasover, the time of giving the fiery law by Moses to Israel with our Pentecost, when the Spirit was given in fiery cloven tongues. Act. 2. 1, 2, 3, 4. So

3 Their feast of Tabernacles, or dwelling in tents or bushes on 15 of the seventh month, and September, 8 days together, prefigured Christ's Nativity, pitching his tent, or dwelling in the Tabernacle of his flesh among men, four times eight years.

Fifthly, At that time Christ was born, all the world went to be taxed, every man to his own city, Luke 2. 2, 3. but it is not at all probable, that the journeying of all the world, men and women with child, should be commanded by Empericall Edict in the depth of winter, when the ways were worst, and the days shortest, and therefore unfittest for travail, especially for women with child, there are days enough in the year beside to gather and pay money: neither was Augustus Caesar, so bare of money and hard put to it: neither doth Princes use to gather such extraordinary taxes of their subjects in the middle of winter, and when the fruits of the year are half spent, but presently after harvest, as Wolfius observeth.

Sixthly, At that Christ was born, the Shepherds were watching their flocks in the open fields all night, Luke 2. 8. but tis very unprobable, that they did so in winter, especially in December month, sheep being frigoris impatientissimae, most impatient of cold, as H. Wolfius out of Heside l. 2. operum, but in houses or stables, as Columella saith. l. 7. c. 3. & Virgil. l. 3. Georg. consider our Savior's words. Matth. 24. 20. Pray that your flight be not in the winter.

Seventhly, Neither is it likely, that the Wisemen that came to visit Christ, were so unwise, as to take so long a journey to, and from Christ, in the depth of winter.

Eighthly, Christ was born on the day of the Autumn Equinoctial, in which the world was made by God, deformed and undone by Adam, but renewed by Christ.

Ninthly, Beroaldus proves Christ birth to be in September, by another argument from Daniel c. 9. in his 4 ^th . Book, and 3 ^d chapt to whom I refer the learned.

Lastly, The true, particular and exact time of Christ's birth cannot be determined by men, and if Christ's birth were unknown to Clemens Alexandrinus, and them that lived the next age to Christ, why, I pray you (saith Hospinian ) do you believe Epiphanius, who lived almost 400 years after, who held January 5, or Middelburgensis, who was for the 8 Kalends of April, is March 25, or they that say he was born on December 25. as did Orosius? Some of the Ancients held that Christ was born January 6, and they called 〈 in non-Latin alphabet 〉 , also 〈 in non-Latin alphabet 〉 , some on April 29: some on May 19, or 20: some in September, some on December 25, saith Hospinian, and I. Causabon, some on March 25, then the day of the Vernall Equinoctial, saith Middelburgensis. And accordingly, the birth of Christ was celebrated by the Roman, or Latin and French Churches on December 25, saith Theophilus Caesariensis, Palestinae Episcopus. The Egyptians, Grecians and Armenians, a people in Asia, celebrated his Nativity and Baptism, both together on our Epiphany, January 6, saith Cassianus and Hugo, others on the 15 day of mensis • yb. and about January 9, some others on the 14 or 15 mensis Pharmuthi, that is April the 9 or 10, as Cyril informs us in an Homily on that occasion.

The first institution of it cannot be known, saith Hospinian, and the first mention of its observation that he could find (though a diligent searcher into Antiquities of this kind) was by Theophilus, Saint Theophilus Bishop of Antioch. A long time after the Lord's Ascension, there was no day or certain time appointed for the observation of the birth of Christ, saith Beroaldus, yea, there was no certainty agreed upon in Epiphanius time, as himself witnesseth, who lived almost 400 years after Christ; and it was after the time of Constantine the Great (who died about 337) that the 25 of December, was chosen, and first in the Latin or Roman Church, but not in the Greek Church till the days of Chrysostom, who made an oration, yet extant, at the first observation of that day, which he says they received from the Roman Church, he flourished A. C. 400. But Beroaldus saith, there was nothing certain instituted til A. C. 532, and that, as it seems, the first Council that determined that day, was the Council of Aurelia, or Orleans in France A. C. 558, and after that the 10 Councils of Toledo in Spain, A C. 621, but it was observed long before that, and surely God hath purposely concealed that day of Christ's birth, that none might superstitiously observe it, as he did Moses sepulcher.

Q. But if Christ's birth was about the end of September or in October, why then did the Ancients set that time apart in memory of Christ's birth, and not some other nearest to it?

A. The Ancients, who changed that Pagan festival to Christ's Nativity, did not therefore pitch on that day, because they thought he was then both, saith Hospinian, Paulus Jovius, and others, especially J. Causabon, but because they hoped that the turning the Heathens feasts on these days w ^ch were observed to Christian, as they did also some other Pagan holy-days, observing the same days still, but to a better end and use, would be a means to draw the Ethnics from Paganism, to Christianity, but it turned to a quite contrary effect, to wit, the hardening of the Heathens in their idolatry and ways of sin, and the great corruption of the Church of God with heathenish customs, profane and superstitious practices, through the proneness of people generally to carnal pleasures, superstitious, and profane customs and practices, and especially through the idleness, luxury, pomp, power, wealth and dissoluteness of the Popes clergy, the superstitious Priests and Monks of Rome Christian, (now long since turned Antichristian) following step by step Rome Heathen, who brought in and countenanced Spurcitias Gentilium, the filthiness, dishonesty and uncleanness of the idolatrous Gentiles, as many good Authors and Councils inform us.

Wherefore I conclude this section, that conformity unto, and retention of the Heathenish customs in the observation of days, and particularly of those days first consecrated to Heathens spurious idol Deities, is not commendable in Christians, suitable or agreeable to the Gospel, though under pretext of honoring Christ, and his worship, but to be renounced and cast off forever, with detestation of all Christian pious hearts.

6 But suppose it were true, and certain that Christ was born in the Winter Solstice, on that day we heretofore observed in memory of his birth, viz. December 25, (the contrary whereunto is, I think, clearly and fully proved) yet now by reason that our year consisteth of 365 days and 6 hours is longer then the true natural and tropical year, by 11 minutes and 15 seconds, or thereabout, every 25 ^th day of December is so much later then the former, so that the 25 of December this present year 1650 falls out about thirteen days, or more later than the true account of time, and later than it was, then which Julius Caesar instituted the Julian-Yeare (the same year that is now in use among us) about 54 years before Christ was born, also later by almost so much, then it was on that year Christ was born, therefore our 25 of December is not the day, but December 11, when the Sun enters into Capricorn, (though the former supposition were granted, which may not be) and therefore not to be observed in memory of Christ, especially by knowing Christians, least by their practice they should teach others also to believe that for truth which is very untrue, that Christ was born on that day, by which also we may see how untruly though ignorantly many did say the Collect appointed for that day. Almighty God which hast given us thine only begotten son, to take our nature upon him, and this day to be born, &c.

7 The celebration of our December the 25 in memory of Christ's Nativity (supposing further that he was then born, and that that time is the true time of the year, and the same time it was when Christ was born, viz. the day of the Winters Solstice ) yet is it not justifiable and warrantable for Christians who pretend to honor Christ to observe it.

1 Because there is no precept, example, or approved ground in sacred Scripture for the observation of that day in houour of Christ's birth, if any such be, let him that can show it, and I will embrace it, and recant my error at Paul's-cross, or the Exchange, but it is an human invention, and a mere tradition of men, and was devised, and the religious observation of it, and other holy days were imposed and commanded merely and only by man without any ground and warrant from Christ, therefore they that will honor Christ, (as all ought to do) must not observe it or them, being without Christ's direction. It is an honor peculiar to Jesus Christ, to prescribe times, days and worships, and an high entrenching on his Sovereign Authority and Kingly office, to prescribe days and times, therefore what Christ our Lord and Master doth not command, or allow warrant to do, we may not do, we may not observe days or times without his appointment and warrant, but punctually (as near as we can) keep to his command, Deut. 5. 32, 3 • . Jerem. 7. 22 Isaiah 1. 12. Therefore Dr. Fulk speaking of the sign of cross in baptism saith, It cannot be a memorial of Christ's, because Christ commanded it not, and so may I say of this, and all other the like holy days.

2 Because these days have been and are elsewhere to this day greatly abused to all manner of profaneness, dissoluetnesse and superstition, whereby God hath been more dishonored on the Christmas days, and so on all other holy days also, and the Devil more served, than at any other time of the year, yea than on all the rest of the year beside, therefore they are to be abolished, as Hezekiah did the Brazen Serpent when abused to Idolatry, he brake it into pieces, and called it Nehustan, a contemptible piece of brass, though at first set up by God's especial command for an excellent end, and did much good, 2 Kings 18. 4. Tertullian proves at large in his book of the crown of soldiers, that when lawful things are abused by Pagans or Idolaters, Christians may not use them, unless they have God's warrant for them. And Augustine shows. That the Church of Christ left off to fast on the Lord's day, because the Manichees had taken up that day to fast on. Also Bishop Jewell, gives many like examples, yea, and the very Popes law resolveth; That if our Predecessors have done things well in their time, and afterward they be turned to error or superstition, they must without any delay be reformed: Indeed things necessary, though formerly grossly abused, as houses, churches, wine, &c. may not therefore be abolished or laid aside, but the abuse removed, as the Popish abuses and corruptions in both the Sacraments, &c. but things only lawful, unnecessary, and not commanded of God, ought to be abolished when grossly abused.

Beside, let it be also remembered, that many of our English or rather of Romish holy days were dedicated to Saints, as the names of the days do witness, as St. Stephen, St. John, St. Peter, St. James, Innocents-day, &c. which alone maketh the retention and observation of them sinful and Idolatrous.

3 Because the observation of this feast, and other holy days (so called) is now against the command of the Supreme Authority and Magistracy, in this Land, as divers of the Ordinances of both Houses of Parliament do witness, and is well known. And doubtless, we are in conscience bound to obey Authority in all things lawful, and do sin in a willful disobeying them. Rom. 13. 1, 2, 3, 4, 5. 1 Pet. 2. 13, 14, 15, and do herein plainly contradict at least in practice, their proceedings in order to Reformation.

4 Because our solemn League and Covenant binds us under an oath, To endeavor the extirpation of Popery, Prelacy, Superstition, Heresy, Schism, Prophanesse and whatsoever shall be found to be contrary to sound doctrine and the power of Godliness, least we partake in other men's sins, &c. And sure I am the observation of these Heathenish, Popish holy days, comes under some of these heads, and so under our Covenant to reform.

5 The Jewish traditions of the Elders, as of washing pots, cups, hands &c. received from their forefathers without warrant from God's Word, for the religious observation of them, though with good intention, was reproved and condemned by our Savior, therefore the observation of these also is justly reproveable, being mere inventions of men, and having been grossly abused and profaned.

6 The Jewish ceremonial days, and observations though commanded of God himself under the law, are now long since abolished, and unlawful for Jews (much more for Christians under the Gospel) and as a burden too heavy for their forefathers to bear, therefore much more the religious observation of these days, which are only the commandments of men, as unlawful for us Christians, Gentiles.

7 Because the observation of them is a conformity to Pagan and Popish customs and practices, which a Christian ought to abhor and abominate, and flee from them as much as may be, instance in lesser matters than this, the cutting off the hair of the head, beard, and the like, though otherwise lawful enough, merely because Idolaters did so. Levite. 19. 27, 28.

8 Christians are not bound to rejoice at the birth of Christ, on that 25 day of December, which many superstitiously call Christ-mas day more than at other times, therefore neither to observe it more than any other day.

9 The very name, with which the Pope and Papists have christened it Christ-mas, is enough to make all true Christians to abhor the observation of it Christ-mas, because the Papists had on that day a peculiar Mass pretendly in honor of Christ, but to his great dishonor, it being a most detestable Mass of Idolatry, in divers particulars, as these Protestant Divines writing against the Papists doctrines, do unanimously affirm, and some have set them out particularly.

10 The 4 Commandment enjoins us to work on the six days, and keep holy the seventh day. Exod. 20. 8, 9, 10. so that if we observe God's Commandment, there is no room left for holy days, days of idleness, superstition, and profaneness.

Object. But it may be, some will say, is there not room for Christ's-day, and other hoyldayes, as well as for days of fasting and thanksgiving?

A. No, because to fast on some special occasion • , we have not only an Old Testament, but also a New Testament. 1 A Gospel approbation. Mat. 6. 16, 17, 18. 2 A Gospel command. Mat. 9. 15. 3 A Gospel example. Acts 13. 2, 3. So for days of thanksgiving we have sufficient warrant from God's Word. Psal. 50. 14, 15. Exod. 15. 2 Chron. 20. 26, 27. Hester 4. 16. and 9. 17, 18, 19, 20. but we have neither Scripture precept, approbation, nor practice for keeping of this nor the other holy days.

Ob. But some have said, Our fathers and forefathers for many hundred years have observed these days, especially Christmas, Easter and Whitsuntide, and the observation of them hath been approved by Parliaments, Councils, and Synods, and are now grown wiser than all those that we should now reject them.

A. I much reverence and honor Parliament Councils, and Synods and forefathers, but they were but men, as we are, and did err foully, witness the establishing of Popery, the Mass, praying for the dead, praying to Saints, Angels, Images, Pictures and the Cross, yea, and adoring and worshipping of them, and of some Saints, Saints Bones; clothes and other Relics. 2 They lived in times of less means of knowledge and more ignorance, we of more means and knowledge. 3 As godly and learned and wise men have in all ages disallowed and condemned the observation of these days, as any that allowed, approved of them. And so hath our late English Assembly of Divines and Parliament also done, whom (I believe) are as pious and learned as ever any in any, former age in this Nation. 4 The matter is not who is most learned, pious, and judicious but which party hath God's Word on their side and sound reason, and for this let the judicious Reader judge by what I have said, I magnify not myself, but desire to prefer the wisdom and Authority of God before and above all men's whatsoever, and so far only follow me as I have God's Word for my warrant; homo sum, errare possum, at haereticus esse nolo.

Q. But is it not meet, that a day should be set a part in hand of Christ our Blessed Savior?

A. Yes, very fit, but it must be only that day which himself hath appointed and sanctified to that end, and therefore called it by his own name, to appropriate it to himself, viz: The Lord's day, Revel. 1. 10. and hath commanded us to remember to keep it holy, Ex • d 20. 8, 9, 10. Remember the Sabbath day to keep it holy, (is the day of rest,) the Sabbath of the Lord thy God, we may not set days a part of our own head and without his mind, Neither may any impose the observation of any day for this end, least they be found to be Intruders of human inventions, instead of God's Commandments on the consciences of God's people, whereof Christ only is King.

Ob. But many have religiously observed these days in preaching, hearing, praying, singing, holy conference, &c. And have gotten much good thereby,

A. True, but ten to one have got more hurt and done more evil in these days, than on any other time, contracted more guilt, and done Christ more dishonor than on all other days. Besides, the observation of days and times, without God's warrant, and greviously abused to supperstition and profaneness, is not lawful for Christians on pretence of some good gotten by duties of God's worship on those days, which may as well be on any other days.

Ob. But some say still, I see no hurt in them, they offend not me, I observe them out of love and duty to my Savior, and with a good intention and well meaning, I do no hurt to any man, and therefore I hope it is no offense to Christ.

A. Good intentions and well meanings cannot justify any unwarrantable practice, as good and well meaning Uzzah found by woeful experience, 2 Sam. 6. 6. The action it self was good, his aim and end good, and the man (surely) a good man, yet he died by the immediate hand of God, for touching of the Ark to save it when the Oxen shook it, and it was in danger to be broken into pieces, because he had no warrant to touch it, being not a Le vite.

2 Love to God must be shown in obeying his commands, Joh. 14. 15, 21. 1 Joh. 2. 3, 4. and 5, 3. But the observation of this festival in honor of Christ (I think) hath been clearly proved to be unwarrantable, not of Christ 's appointment, of mere human institution, and therefore no duty to Christ, It hath also been extremely abused to superstition and profaneness, and is not on the day Christ was borne, and against the command of the Magistrate, and therefore is sinful, offensive to God and men, at least to the most godly and judicious knowing Christians, sinful and dangerous to the soul, and if thou be convinced that what I have here said is true, then thy observation of it is a sin against conscience, a presumptuous sin, and so a dangerous sin, which, as David, so all good men should carefully watch and pray against, Psal. 19. 13.

Ob. But the poor complain, saying: This doth put down all good house keeping and hospitality. Many Gentlemen hereby take occasion to lay aside all charity, whereby the poor formerly had much relief at their tables and doors.

A. The more is their sin and shame, who make that the occasion to withdraw more than is meet, and a cloak for their covetousness, I here speak not against charity, but against the unwarrantable observation of this festival and the superstition, great abuses and disorders and profaneness of the time. Rich men may now with much less charge and trouble, be much more beneficial to the poor, if they please, and ought to be free-hearted and free-handed to the poor, and to their neighbors. And I earnestly entreat them in the fear of God to consider these Scriptures which are exceeding full of pressing arguments to encourage them to charity. Pro. 11. 25. The liberal soul shall be made fat. Pro. 21. 13. whoso stoppeth his ears at the cry of the poor, (their knowing cries, wants and necessities, though themselves out of shamefac'tnesse do not cry, himself shall cry and not be heard. 2 Cor. 9. 6. He that soweth sparingly, shall reap sharingly, but he that soweth bountifully shall reap bountifully. As full or more full are these following, Eccles. 11. 2. Pro. 11. 24, 25. and 21. 15, 26, and 22. 9. and 25. 21. Mat. 10. 42, 43, and 19. 21. Luke 6. 38. Gal. 6. 7, 8, 9, 10. 1 Tim. 6. 17, 18. Jam. 5. 1, 2, 3, 4, 5.

Ob. But then Servants and Touth shall have no time of liberty to refresh themselves; visit their friends, and mend their apparel.

A. 1 The Sabbath or Lord's day is a day of rest from servile labor appointed by the Lord himself, yet may not be spent any part of it in carnal delights, but wholly in religious exercises. 2 Other time I read of none in the Scripture. 3 I am well contented, there should be sometime allowed by the State for that end, and if not, sure I am, Masters and Governors of families ought to allow some convenient time to their servants for such occasions, and do freely do so myself.

Upon the fore-mentioned grounds, and such like, the Parliament and Assembly of England and Scotland have abolished and taken away the observation of December 25, and all other holy days forbidden us to observe. And I hope no truly conscientious Christian well weighing the premisses, will anymore plead for the observation of that, or any of those Paganish, or Popish holy days, nor observe them, but rather study to honor Jesus Christ by sanctifying his Sabbath, sincere obedience to his Commandments, living soberly, righteously and godly in this present world, and labor to abound in all works of charity: Howsoever, I have discharged my duty, and the Lord make his blessing go along with his truth.

LONDON, Printed by R. L. for Richard Wodenothe, and are to be sold at his shop at Peters Church in Cornhill, 1651.