The Feat of Feasts
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The source of this document is the Early English Books Online (EEBO-TCP) website. Those books were transcribed in a character for character manner and can be very cumbersome to read since there was no standard spelling during that time. Many spelling variations such as "unlesse", "vnlesse", and "vnles" regularly appear.
This project was conceived to clean up those books as much as possible and make them more accessible to the interested reader, leading to the creation of a massive list of variant spellings and their corrections. This was used to clean up the text, but is of course only as complete as the list itself. Because of the nature of the original transcription, some words have missing characters or places where the original language (e.g., Greek) was not transcribed. This effort does not change that. Be aware that the original transcription can also be faulty and in some cases entire sentences may be missing.
Although this is no substitute for a properly compared, proofed, and scholarly edition, I believe that the result is a document which is far more accessible, particularly for searching for terms using standard spelling. The document has been cleaned and presented in what I hope is a pleasing and useful format for the vast majority of Christian brothers and sisters who just want access to read these spiritually nourishing works.
However, a word of warning: The Puritans were a very diverse group of people and their age was characterized with godliness, but also much upheaval, disputation and strife. They disagreed on many doctrines and some of these works contain less orthodox or Scriptural views than others. The reader is strongly advised to read with discernment, particularly if it is unknown whether author is trustworthy.
This project took a huge amount of time and skill to bring to fruition. I would particularly like to thank David Jonescue for the initial list of Puritans he found on EEBO and the concept behind this project as well as the continuous, unceasing efforts toward seeing this complete. Without his labor, this would not be available. Alex Sarrouf was invaluable in providing the initial list of over 7,000 spelling variations he had identified and corrected, as well as continuing to review more than 16,000 additions to that list for any typos.
Logan West
(with David Jonescue and Alex Sarrouf)
www.puritansearch.org
8 And there were in the same country Shepherds abiding in y e field keeping watch over y e flock by night.
9 And loe y e Angel of y e Lord came upon them etc.
16 And they came with hast and found Mary and Joseph, and y e babe lying in a manger.
20 And y e shepherds returned glorifying and praising God. etc.
The Feast of Feasts.
OR, THE CELEBRATION Of the Sacred NATIVITY OF Our Blessed LORD and SAVIOUR, JESUS CHRIST; Grounded upon the Scriptures, and confirmed by the practice of the Christian Church in all AGES.
Zanch. in 4. Praecept. de diebus Festis, q. 1.
Aequum est & pium, ut in Ecclesia sint certi dies Festi: iniquum est et impium, aut nullos esse, aut qui sunt contemnere: sic docent sacrae Literae; sic Patres; sic nostri seculi pii doctores; sic deni{que} vetus consuetudo atque usus in omnibus, omnium{que} locorum et Gentium Ecclesiis, receptus et approbatus confirmant.
It is just and pious, that set Feast-days be in the Church: It is unjust and impious either to have none, or to despise those that are so say the holy Scriptures; so the Eathers; so the godly Teachers of our age; Finally, so the ancient custom and the received and approved use in all the Churches of all places and Nations, do confirm.
OXFORD: Printed by LEONARD LICHFIELD, Printer to the University. 1644.
THE Feast of Feasts.
SECTION I.
The Occasion and Method of this Treatise.
EVer since the establishment of an uniformity of Doctrine and Public service in the Church of England , many zealous and godly Ministers have from time to time greatly bewailed the increase of Sectaries. Queen Elizabeth, finding that no admonitions nor threats could silence their bitter and envenomed tongues, was forced to banish them ; King James, after a judicious and patient hearing of their weak and slender objections , enjoined them to conform, and by Ecclesiastical censures restrained the disobedient .
But now, it is strange to conceive, what liberty they take unto themselves; What tempests of railing and disgraces they heap upon those who cross their fickleness with constant vindications, and assertings of the true doctrines of faith and life: whereby they verify that of S. Paul , Evil men and seducers shall wax worse and worse, deceiving and being deceived.
It makes me (saith a worthy Divine ) to pity this great and famous City, when I behold a Colluvies, a very rabble of all opinions, and such a going and coming, touchings at, and saylings off from the land of uprightness: One week this is a truth, and almost an Article; the next week it is no such matter, but some other thing is the right. And truly, what else can be expected, whilst men do use their liberty, not as the servants of God, but for a cloak of maliciousness ; intermixing and sowing the tares of error and division with the seeds of truth and peace ?
Take a taste of their new, fi • ry-new Divinity. They say, that the Church of England hath not the Sacraments duly administered, nor the Word truly preached, and so wants the marks of a true Church . They deny the Baptism of Infants to be lawful . They call the Liturgy and Public service of our Church rank Atheism, a proud inveigling strumpet, a cursed Mass of superstition, full of serpents, bathed in the blood of bodies, souls, and states; the relics or leavings of the Popish dregs; not the stump or limb, but the head of the Dragon, no better then the conjuring or juggling of Magicians : The Character of Antichrist or Antichristianism . They say that a set form of Public Prayer is a main branch of Popery : yet we find that set forms of Prayer have ever been used and approved in God's Church . They say, that the thirty nine Articles of our Church are stuffed with Popery and Arminianism : and they have so vilified the book of Homilies, that the very name of them is unto the vulgar become contemptible. Whence it is too too evident (let them make what pretences they please) that their aim is to confound and root out our Religion? For (as Mr. Pry • ne once well observed) the whole body of our Religion is included in our Common-Prayer Book, our Articles, and our Homilies .
No marvel then, if they refuse to celebrate the Nativity of Christ; who (by their own confessions) have revolted from the Church of Christ; who disgrace, hate, slander, and persecute the most Orthodox, the most eminent, and chiefest of all the Reformed Churches, the Church of England , No marvel, if they revive those old, rotten errors of the Petrobrustans , (affirming that Christians ought not to keep or observe Feasts ) who have a long time endeavored to bring in all manner of Heresies and Schisms, and consequently Atheism, which in milder speech is called Libertinism . No marvel, if they reject the tradition of our Church touching the day of Our Savior's Nativity, who dare willfully and impiously reject that most absolute, most excellent, most Divine Prayer; which, God's Word recordet • , was taught the Disciples even by our Savior himself.
Now for the perfect discovery of the perverseness, gross mistakes, and ignorance of these men; and also for the full and clear vindication of our Church from this foul aspersion of maintaining a superstitious Novelty ; we shall set down these two Positions.
- 1. That Christian Magistrates may lawfully constitute and ordain Feast-days, or days of solemn Thanksgiving; and require Obedience unto such Constitutions.
- 2. That the Church of England doth upon just and good grounds celebrate the NATIVITY OF OUR LORD, on the 25. day of December.
In the discussing of the latter Position, we shall show:
- 1. The several names and titles of this Feast.
- 2. That the Feast of the Nativity is grounded upon the Scriptures.
- 3. That this Feast was duly Celebrated by the Christians in all ages.
- 4. That in all probability our Savior was born on the 25. day of December.
- 5. The work of the day.
After which, we shall (God willing) conclude with a pathetical exhortation unto the true sons of the Church of England.
SECTION II.
That Christian Magistrates may lawfully constitute and ordain Feast-days, or days of solemn Thanksgiving, and require obedience unto such Constitutions.
THe truth of the former part of this Position (to wit, That Christian Magistrates may lawfully constitute and ordain Feast-days) is cleared by four reasons.
The first Reason. They that by God's Word have power to limit things indifferent, may lawfully constitute Feast-days. Because Feast-days are in themselves things indifferent, as S. Paul testifieth, He that regardeth a day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it.
But Christian Magistrates by God's Word have power to limit things indifferent. For the power given unto Magistrates by God's Word, is not over such things as are precisely commanded or forbidden by God .
Therefore Christian Magistrates may lawfully constitute Feast-days.
The second Reason. They that set apart special times to meditate on the goodness of God in Christ Jesus, and render thanks for the same, do that which is lawful .
But Christian Magistrates when they constitute Feast-days, set apart special times to meditate on the goodness of God in Christ Jesus, and to render thanks for the same .
Therefore Christian Magistrates when they constitute Feast-days do that which is lawful.
The third Reason. In times of God's extraordinary Judgments upon a Nation, Christian Magistrates may lawfully constitute extraordinary days of solemn mourning, or Fast-days .
Therefore ( by the rule of Contraries ) in times of God's extraordinary blessings upon a Nation, Christian Magistrates may lawfully constitute extraordinary days of solemn thanksgiving, or Feast-days.
The fourth Reason. That which may be lawfully observed, may be lawfully ordained.
But Feast-days may be lawfully observed. For our Savior kept not only the Legal Feast ; but the Feast of Dedication , which Judas Maccabeus instituted . The Apostles also observed Feast-days : and Saint Paul saith, that he hasted if it were possible for him to be at Jerusalem the day of Pentecost . And in another place, I must by all means keep this Feast that cometh in Jerusalem .
Therefore Feast-days may be lawfully ordained.
Seeing then that Christian Magistrates may justly and lawfully constitute Feast-days, it follows undeniably, that they may require obedience unto such constitutions: for they are the Ministers of God, and bear not the sword in vain . Nay we must needs be subject not only for wrath, but also for Conscience sake. Men are bound by God in their Consciences (saith Ames) to observe the just Laws of men in a just manner : The neglect of obedience is an offense to God .
Here three Objections are commonly brought.
The first Objection is taken out of the words of S. Paul to the Galatians. After that ye have known God, (saith he) or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto you desire again to be in bondage? ye observe days, and months, and times, and years, I am afraid of you, lest I have bestowed upon you labor in vain . Where the Apostle seems to condemn the observation of all days whatsoever.
The Answer. These words must not be understood in so large a sense; for then the Apostle should condemn both himself and all good Christians in the observation of the Lord's day ; which were impious to imagine: But (as Augustine, Jerome, Theodoret, Bruno, Zanchi, and others, expound the place) he reproveth the Galatians for observing days after that Jewish superstitious manner , giving reverence unto them , as if they had been expressly commanded by God, whereby they brought themselves under the Law, and were entangled again with the yoke of bondage .
The second Objection is of the Anabaptists, who allege, That the Magistrates power of making things indifferent to become necessary, destroys Christian liberty, in which, we are commanded by the Apostle to stand fast . Therefore such power is unlawful.
The Answer. Necessity is twofold; External, Internal. The Magistrates power neither does nor can make things indifferent to become absolutely necessary in themselves: For that were to destroy the liberty wherewith Christ hath made us free . But the Magistrates power makes things indifferent to be necessary in respect of external necessity, for the avoiding of the contempt of authority, and for the avoiding of scandal or offense . And in this, our Christian Liberty does not consist; For in all things indifferent God commands us to yield obedience unto the Magistrate .
The third objection. Feast-days are Holy-days : But no Magistrates can make Holy-days: (because to sanctify days or make them holy is the Privilege of God's power .)Therefore no Magistrate can make Feast-days.
The Answer. It is true; no Magistrates can so sanctify days unto holy uses, as to impose them upon the Church necessarily and perpetually to be observed of all and every Christian, under Paine of damnation of soul and body: For this is the Privilege of God's Power . But Christian Magistrates in their own Dominions, have authority from God to sanctify or appoint days unto holy uses, so that the snare of absolute necessity be not laid upon men's consciences , Wherefore Feast-days are Holy-days; not in themselves, (by aquality of holiness inherent and under the Pain of the great curse to be observed, as the Papists fondly imagine ) but in respect of their holy use. In which sense also, the Temple, the Water in Baptism, the bread and wine at the Communion, are often called holy .
Thus much for the first Position. We come now unto the second, (to wit, That the Church of England doth upon just and good grounds celebrate the Nativity of our Lord on the 25. day of December ) which will evidently appear, when the forementioned particulars are discussed and proved.
SECTION III.
The several names and titles of this Feast.
HIgh and excellent were the titles which the Christian Churches gave unto this Feast.
The Greek or Eastern Church called it, 1. 〈 in non-Latin alphabet 〉 , vel 〈 in non-Latin alphabet 〉 , God's appearing; because God appeared unto them by the Nativity; or (to use the Apostles phrase) God was manifested in th • flesh.
2. 〈 in non-Latin alphabet 〉 , The appearing, 〈 in non-Latin alphabet 〉 ; implying that this appearing excelled all other whatsoever. But here two things are worthy to be noted: The one is, That the Churches in Egypt, because they celebrated Christ's birth and also his Baptism upon one and the same day, called both those Feasts promiscuously Epiphania . The other is, That the Moderne Churches have through use and custom of speech restrained this word Epiphany unto the Feast commonly called Twelfth-day: which is celebrated in memory of the miraculous appearing of a star , by the leading whereof, God did manifest his only begotten son to the Gentiles .
3. 〈 in non-Latin alphabet 〉 , The Birth-day of The Savior.
4. 〈 in non-Latin alphabet 〉 , The greatest Feast, and the mother or chief of all Feasts.
The Latin or Western Church called it, 1. Dies Nativitatis , The day of The Nativity, by way of eminency and dignity.
2. Luminaria, The Feast of light; because they used many lights and Candles at this Feast: or rather, because Christ, the light of all lights, that true light , then came into the world.
3. Dies natalis Domini , vel Natalitia Domini, The Birth-day of our Lord.
The Church of England, as she is seated in the west, so she imitates the Latin, styling this Feast Christ's Birth-day, The Nativity of Christ, or Christmas day . The signification of which word Christmas, because the name is by some much excepted against, we shall briefly unfold.
The word Mass without all question comes from the Latin word Missa: but whether Missa be derived from the Hebrew tongue, or be a Latin word corrupted, is no small controversy .
They that derive Missa from the Hebrew, conceive that it comes from 〈 in non-Latin alphabet 〉 Missah, which signifies an oblation or offering ; and is framed by adding the letter 〈 in non-Latin alphabet 〉 unto the end of 〈 in non-Latin alphabet 〉 , a word signifying Personal service or tribute .
They that account Missa to be a Latin word corrupted, conceive that the Fathers used it instead of Missio, which signifies a sending away: For in ancient times, when the Liturgy or Public service was ended , and the Communicants addressed themselves to be partakers of the Lord's Supper, it was a custom (as it is unto this day) to send away the younger sort, such as were not yet fully instructed and Catechized . Hence it came to pass that Missa was taken for and signified the Lord's supper; and so a sacrifice, an oblation or offering. 1. Because the Lord's Supper is an Eucharisticall sacrifice; being a solemn remembrance and celebration of the Propitiatory sacrifice of Christ. 2. Because in the Lord's supper we present our bodies a living sacrifice, holy, acceptable unto God . 3. Because when the Lord's supper is celebrated, we offer up alms for the relief of the needy members of Christ; which is a kind of spiritual sacrifice .
We see then however the derivation of the word Missa may be disputed, yet on both sides it is agreed that the signification thereof is a sacrifice, an oblation, or offering. And if so, why may not the day on which we solemnize Christ's birth, be properly and fitly called Christmas day; it being a day full of Offerings, full of sacrifices unto Christ? On this day we Offer up spiritual sacrifices : we offer sacrifices of praise ; we offer sacrifices of thanks-giving ; we offer sacrifices of joy ; we offer sacrifices of righteousness , and the Scriptures tell us, with such sacrifices God is well pleased .
SECTION IV.
That the Feast of the Nativity is grounded upon the Scriptures.
THe Scriptures, as well the old as the New Testament, abundantly set forth the great esteem we ought to have of the Birth-day of Christ.
GOD promised this day, when He said unto the serpent, The seed of the woman shall bruise thy head .
The Patriarch Jacob foretold this day, saying: The scepter shall not depart from Judah, nor a Law-giver from between his feet, until Shiloh, (that is, Christ) come .
The Prophet Isaiah marks out this day as a special and wonderful day; Behold, a Virgin shall conceive and bear a son, and shall call his name Immauel . Nay, so ravished is he with the consideration thereof, that he rejoices with the Church as if the day of Christ's birth were then come: The People (saith he) that walked in darkness, have seen a great light: they that dwell in the land of the shadow of death, upon them hath he shined. They joy before thee, according to the joy in harvest, and as men rejoice when they divide the spoil. For unto us a Child Is born, unto us a Son Is given .
In the Prophecy of Zechariah , Thus saith the Lord of Hosts, Behold, I will bring forth my servant (Christ) the Branch . In that day shall ye call every man his neighbor under the vine and under the fig-tree. For at the Birth of our Savior the Prince of Peace, there was peace throughout the whole world .
This day the Apostle calls the fullness of time ; when this day came, men and Angels were filled with unspeakable joy and admiration. Behold (said the Angel of the Lord unto the shepherds) I bring you good tidings of great joy, which shall be to all people. For unto you is borne This day, in the City of David, a Savior, which is Christ the Lord. And suddenly there was with the Angel a multitude of the heavenly host praising God, and saying, Glory to God in the highest, and on earth peace, good will towards men .
It is therefore agreeable to the word of God, and manifestly grounded thereon, that the Feast or day of our Savior's Birth, should be celebrated with all possible joy and public thanksgiving unto God.
SECTION V.
• hat this Feast was duly celebrated by the Christians in all ages.
THough we cannot with some peremptorily affirm that the Feast of the Nativity was kept by the Apostles; yet will we not with others obstinately deny it: Because the Apostles and other Christians, as they used other things indifferent, so also they freely used Feasts , and might in probability use this; it being a Feast observed in the times of the Apostles. For Clement, a glorious Martyr of Christ Jesus, (whom S. Paul recons amongst his fellow laborers in the Gospel, whose names are in the book of life , writes thus unto the Christian Church; Brethren keep diligently Feast-days, and truly in the First place the day of Christ's-Birth .
In the second age, From the year 100. unto 200.
Telesphorus in his Decretal Epistle saith , It is ordained that in the holy night of the Nativity of our Lord and Savior, they do celebrate Public Church services, and in them solemnly sing the Angels Hymn, because also the same night he was declared unto the shepherds by an Angel, as the truth itself doth witness .
Theophilus, Bishop of Cesarea in Palestine, saith, that We Ought to celebrate the Birth-day of our Lord, on what day soever the 25. of December shall happen .
In the third age, from the year 200. unto 300.
Cyprian begins his Treatise on the Nativity in this manner; The much wished for and long expected Nativity of Christ is come, the famous solemnity is come; and in the presence of her Savior the holy Church throughout the world does render thanks and praises unto her Visitour .
In the fourth age, from the year 300. unto 400.
At Nicomedia (a City of Bithinia) when the Festival day of Christ's Birth came, and a multitude of Christians of all ages, had assembled together in the Temple to celebrate that Birth-day, Dioclesian the Tyrant, having gotten as it were a fit time, and an advantageous occasion, whereby he might accomplish his madness and fury, sent men thither to inclose the Temple, and to set it on fire round about; and so consumed them all to ashes, even twenty thousand persons .
Nazianzen in an Oration upon the day of Christ's Nativity, saith; I am confident that the heavenly powers do also this present day celebrate the Feast together, and leap exceedingly for joy; if verily they be endued with the love of GOD and men .
Ambrose hath left us six most Divine Sermons which he preached on the Anniversary day of Christ's Birth .
Epiphanius recordeth this day among the solemn Feasts of the Catholic Church .
Jerome saith, that the day kept in memory of our Lord's Nativity, is the day on which the ancient report runs he was borne .
Valentinian Emperor of the West; Theodosius the Great, and his son Arcadius Emperous of the East, by Imperial decrees authorized the Feast of the Nativity .
In the fifth age, from the year 400. unto 500.
Chrysostom, hath one Homily or Sermon on the day of Christ's Birth . Maximus Bishop of Tours in France hath six . Leo the Great hath ten . Chrysologus one . Fulgentius one . Hitherto are the days of the Pure and Apostolic Church .
Now that the Birth-day of Christ was duly solemnized from the first 500 years downward , even to the times of Reformation, is as clear as the sun at noon day : and therefore we shall omit the proof thereof, (esteeming it no less ridiculous then unprofitable to insist on that which no man denies) and come directly unto the Reformed Churches, whose judgment and practice in this particular, we shall faithfully deliver; that the mouths of all such may be stopped, who under a false and vain pretence of seeking an Uniformity in Discipline with other Reformed Churches , do defame and endeavor to suppress the most ancient and commendable observation of this and all other Feast-days whatsoever.
The Churches of Helvetia or Switzer-land. If (say they) the Churches do religiously celebrate the memory of the Lord's Nativity according to Christian liberty, we do very well allow of it .
The Churches of Bohemia. Many of the ancient Ceremonies (say they) and such as were brought in by custom, so near as may be, are retained among us even at this day: of this sort be certain days appointed for Feastdaies and Holy-days; as the Nativity of Christ, &c .
The Church of Bremen keeps the Festival day of Christ's Birth .
The Church of Augspurg. As for us we teach that those traditions are not to be condemned, which command nothing against the Laws of God, and have a civil use & end, namely, such as are ordained to this end, that things might be done orderly in the Church. Of which sort are the traditions about Holy-days, the Lord's-day, the Nativity, &c .
The Churches of Denmark, Sweden, and all other Lutheran Churches, do solemnly observe the Feast of the Nativity of Christ, and on that day use proper Hymns of thanksgiving, made by Martin Luther himself .
The Churches of Geneva, does celebrate the day of the Nativity .
In France their most notable Preachers give the Communion on that day, as did also the ancient Primitive Churches throughout the world . So did the Scottish Church also for 800. years afeer Christ, before ever it was polluted with Popery .
Zwingli, Rectour of the Church of Zurich, accounts the Birth-day of our Lord amongst those Holydaies, which he would have observed .
Zanchi, Professor of Divinity in the University of Heydelberg, and an eminent Father of the Protestant Church, expressly affirmeth, Though the Church of Christ be at liberty to choose unto herself what days, besides the Lord's, she will have to be sanctified, or set apart unto holy uses; yet it is better, more worthy of praise, and more profitable to sanctify those which the ancient, the Apostolic, and the purer Church hath also accustomed to sanctify. Of which number he accounts the day of Christ's birth to be one .
Polanus, Professor of Divinity in the University of Basil, placeth the Feast of the Nativity of Christ, under the title of The anniversary Feasts of the New Testament; which he defines to be, Holy times appointed among Christians for the worship of God in public; That is, For to maintain the consent of faith amongst themselves by the preaching of God's word and the use of the Sacraments, and with one accord to yield due worship unto God, in the sacrifice of thanksgiving, prayers and alms .
John Gerhard, Professor of Divinity in the University of Iena, hath gathered together many excellent and godly sentences out of the Fathers for the furtherance and help of our meditations on the day of Christ's Nativity .
We see then apparently that the Celebration of this Feast, is confirmed by the judgment and practice of the Christian Church in all ages.
SECTION VI.
That in all probability our Savior was borne on the 25. day of December.
FOr the right understanding of this Position, we must know, that Julius Caesar, 44. years before the birth of Christ, observing the falseness of the Account then in use, ordained the year to consist of 365. days, and 6. hours, which 6. hours in 4. years made 24. hours, or a day Civil, and were added unto the end of February: By reason whereof every fourth year contained 366. days, and was called Annus Bissextilis, the Bissextile or Leap-year, because the sixth of the Calends of March was twice written .
This Account for many years seemed to have no sensible error; yet in progress of time it was discovered to be not so exactly agreeable with the natural motion of the Sun. For the Julian year exceeding the true Solar year 10. minutes and 48. seconds, caused the Equinoxes and Solstices yearly to change their places and fly back so many minutes and seconds. Whereupon Pope Gregory the XIII. by the advice and direction of Antoninus Lilius, and other excellent Mathematitians, in the year of Christ 1582. did correct the Calender; making the year to consist of 365. days, 5. hours, 49. minutes, 12. seconds: And that the Vernall Equinoxe, which then was on the 11. day of March, might be reduced unto the 21. of March, as it was at the time of the first Nicene Council, he come •• nded 10. days in the month October, viz. from the 4. day to the 14. to be left out; so as the 4. day of the month was accounted for the 14. day . Hence it comes to pass, that the new Account is always 10. days before the old.
But as to the precise day of Christ's Nativity, both Accompts are erroneous: For if we sum up the excess of the Julian year (which is, as we said, 10. minutes and 48. seconds) from the time of Augustus Caesar, when our Savior was borne, until this present year, 1643. we shall find that the Winter Solstice is gone back from the 25. day of December 12. days 7. hours, 44. minutes, 24. seconds: And therefore the Gregorian Account (being grounded on the Nicene Council, when as it should have been reduced to the time of Christ's Nativity) erreth almost 2. days; but the Julian Account more then 12. days; and which is so much the worse, is going every year farther and farther from the truth . Nevertheless we grant that the Julian Account, though it remain un-reformed, may yet for some hundred of years be used without any gross and palpable disordering of the times.
Having now laid open, wherein and why these Accompts differ, as also how they may with ease be reduced unto the just and exact day of Christ Nativity; we proceed to the proof of that wherein both Accompts agree, to wit, That Christ was borne on the 25. day of December, which we shall evidence by the clear testimonies of the Fathers and other approved Writers, Ancient and Moderne.
Ambrose his expression is most divine and elegant, Length of nights had possessed the whole day, had not the coming of Christ shined gloriously in the very shortness of days: who, as by his Birth he dispelled the darkness of men's sins, so also in the day of his Nativity he cut off the darkness of 〈…〉 by one and the same rising brought light as well to men as days. Whence it is no marvel if the day increaseth, which is clothed with a double splendor of brightness.
Augustine saith John was borne as the Church by tradition teaches, on the 24. day of June, even when the days begin to shorten; but our Lord was borne on the 25. day of December, even when the days begin to lengthen. Hear John himself confessing; He must increase, but I must decrease .
Chrysostom, that wise interpreter of the secrets of God, the eye of the Church in Byzantium (now called Constantinople) and of all other Churches , after an exquisite debate of this point, concludeth thus. Christ who at the Nativity of John had now been conceived three months in the pure and undefiled womb; to the end that he himself also should fulfill nine months according to the course of human birth, there remained for him six months more; which six months are from the 24. of June unto the 25. of December. And when nine months were ended, in the beginning of the tenth, Christ was born in the world .
Orosius saith, Christ was borne on the 25. day of December, when all increases of the ensuing year do first begin .
Bernard saith, Christ was borne in winter, he was borne in the night .
Nicephorus saith, It was then the 25 day of December; when, O thou Word of God, the unspeakable mystery of thy goodness and love towards mankind, and the exceeding great mystery of thy n 〈…〉 th was accomplished.
Chemnitz saith, It is the common opinion that the 25. day of December should be hallowed for a remembrance of the day of our Lord's nativity .
Genebrard hath shown out of their own Accompts and Kalenders, that the Egyptian and Greek Churches did celebrate the Birth day of Christ as we do, on the 25. day of December .
And though concerning this matter the Scriptures have given no peremptory determination, (for then dispute were impious, and tradition needles) yet so far are they from being repugnant, that upon a judicious examination they will appear very consonant thereunto.
When our Savior was baptized of John, he began to be about thirty years of age, saith Saint Luke , Had he only said, he was about thirty years, we might have conceived him to have been as well somewhat more as less: but by adding these words, he began to be, the Evangelist implies, that he was not full thirty years, and yet that he wanted but little, perhaps one day or two; for he was well nigh, he began (saith he) to be about thirty years of age. And indeed the entering into his Ministry at the time of his Baptism (which all men grant he did ) is a sufficient proof that he wanted very little and no considerable time of being thirty years old .
These summed up, amount unto 92 days, or 3 months; so that (if conjectures guided by reason do not very much fail) our Savior at the first Passover after his Baptism was 30 years old, and about 3 months: At the second Passover was 31 years old and about 3 months: At the third Passover was 32 years old and about 3 months: At the fourth Passover was 33 years old and about 3 months : on the eve whereof he was crucified, which the Jews call the Preparation day ; and was the 25 day of March . Now accounting 92 days backward from the 25. day of March, the Birth-day of our Savior will fall near the 25 day of December according to the testimonies of the Fathers and Writers before alleged, and the tradition of the Churches of God.
Howbeit of late there are risen up a sort of wildbraind Zealots; who, carried on with an earnest desire of introducing all manner of novelties (whereby the ancient and Apostolical Church of England might be rendered contemptible) have buzzed into the heads of some ignorant people, that Christ was borne in the moveth of September, when the Sun entering into Libra makes the second Equinoctial. An opinion not dreamed of, until Beroaldus published his Chronology : and it is worth our pains to observe, how well the Master and Scholars do agree touching the age of our Savior.
Beroaldus saith, that Christ lived 32 years and an half : And by those words of Saint Luke, Jesus began to be about thirty years of age , he understands, he was almost 29 years old: as if when the Scriptures express about 5000 , their meaning was, almost 4000. But his prime Scholar noting the absurdity of this exposition, grants Christ to be 30 years old at his Baptism; yet by coining one Passover, he out-runs the truth, and makes him to have lived 34 years and an half . Others affirm, that he was about 33 years old when he suffered : which expression does best please these Doctors, for whether he were 32 and an half, or 33 and a quarter, or 33 and an half; yet still they are in the right who say, he was about 33.
And because they cannot produce so much as one poorestumbling writer for the countenancing of their paradoxes, they endeavor to subvert the common and Orthodox opinion by cavils, half-reasons, and forgeries: whereof we shall hereby way of objection, deliver a just and exact catalogue, faithfully collected.
The first Objection. In the midst of the week, he shall cause the sacrifice and the oblation to cease . The Prophet speaketh here of the last week, which if you divide into two equal parts, you shall find the middle of it to be in the seventh month of the fourth year, because the week ends in the month March, wherein our Lord suffered . Therefore our Savior was baptized and consequently borne in September.
The Answer. Christ may be said to cause the sacrifice and the oblation to cease, two manner of ways: either by way of consummation, or, by way of preparation. 1. By way of consummation; and this was not in the midst, but in the end of the last week by the sacrifice of himself : implied in those words, Consumatum est, It is finished ; and also by the veil of the Temple rent in twain . 2. By way of Preparation; and this was either Immediatly, by himself, when he was baptized & entered into his Ministry; being near. the midst , but not precisein the midst of the last week. For the fore going particular examination of the days we have sufficiently shown, that the time betwixt the Baptism of Christ, & the next Passover, cannot with any probability be extended beyond the space of 3 months. Or Mediatly by his fore-runner, herald, and messenger John the Baptist; who preaching the Baptism of repentance , did so prepare the way of the Lord, that all sacrifices, oblations, Legal rites and ceremonies were afterwards without scruple forsaken and abandouned. Hence our Savior saith, The Law and the Prophets were until John : and thus in the midst of the last week Christ preparatively by John caused the sacrifice and the oblation to cease; For John the Baptist began to preach in the month September, soon after the Feast of Trumpets .
The second objection; Clemens Alexandrinus writeth, that they who very curiously have sought after the year and day of our Lord's birth, have referred it some • nto the 25. day of the month of May, some unto the 25. day of April . Therefore in his time the day of Christ's birth was not certainly known .
The Answer. If this argument be good, then there is no point either in Divinity or Philosophy certainly known; because there is no point which is not through ignorance, willfulness, or an itching affectation of singularity by some contradicted; at least questioned. Howsoever had these curious searchers shown us where S. Luke saith, that Christ was conceived in the sixth month of the Legal year, we would have concluded with them that Christ was borne either in May, by reckoning from August exclusively, or in April, by accounting from August inclusively: but there can be nothing more certain then that they are mistaken. For the Angel Gabriel does directly say, this is the sixth month (not from the beginning of the year, but) with her, who was called barren ; that is, from the conception of John the Baptist. Nor does Clemens Alexandrinus afford these searchers anymore credit then the bare mentioning of their groundless fancies; which truly is more then they deserved.
The third Objection. Bede affirms, that the Indictions began on the 24. day of September ; and that our Lord was borne (indictione quartâ ineunte) when the fourth Indiction began: Therefore Christ was borne on the 24. day of September .
The Answer. Bede does not say, that our Lord was borne when the fourth Indiction began, but in the fourth Indiction according to Dionysius ; which words are too general for us to conclude thence the year of Christ's Birth, much less the month, least of all the day. And yet considering that an Indiction is the space of 15. years , he might very well have said so; though Christ were not borne till the end of 3. months after the first day of the Indiction: as we say frequently, that such a thing was or happened in the beginning of our Kings reign, though it were 3. 6. or 10. months after the first day of His reign.
The fourth Objection. Taxes and Collections of Tribute began on the 24. day of September; as appears by the Indictions, which were instituted to bear accompt of the payment of tribute : Therefore Augustus Caesar's Decree at our Savior's Birth that all the world should be taxed went out on the 24. of September; and so Christ was borne on that day .
The Answer. We deny the Argument: For it is a most absurd inference, viz. because the ordinary and yearly taxes, collections of tribute, and Indictions (which were invented in the time of Constantine the Great, and ordained by Him 312. years after Christ ) began on the 24. day of September; therefore that extraordinary and most remarkable tax decreed by Augustus Caesar when our Savior was borne, began on the same day. Nay, here is a cluster of absurdities: For if the issuing forth of Caesar's decree and our Savior's Birth were on the self-same day, then was the decree sent from Rome to Nazareth, above a 1000. miles distant. and from Nazareth Joseph with Mary his espoused Wife great with child , and expecting every hour to be delivered, must forthwith post 95. English miles unto Bethlehem, all in one day. But who knows not that Error begets error?
The fifth Objection. A Jew would not soon believe that a wise Emperor as Augustus was, would command poor men to come in winter to their own Towns. Neither was it the fit time for the Shepherds to be in the field. And as Baptism was according to his Birth-month, it was not wholesome for men to go up to the head in water in mid-winter. Therefore Christ was not borne in December
The Answer. The land of Canaan (now called Palestine ) is found to extend it self from the degree 30. and 52. scruples, unto the degree 33. and 44. scruples of Latitude or Elevation; And for Longitude, it is placed betwixt the degree 64 32. minutes, and the degree 69. and 10. minutes : so that it is included fully and wholly within the third Climate : the same Climate in which Fez and Morocco are situate; where the winter-season (as every Geographer and Mariner will tell us) is hotter then our May here in England: and yet Palestine in heat exceeds Fez and Morocco, because it lieth above 40. degrees nearer the East then they do .
This also may be collected out of the Scriptures; For in regard that a sheaf of the first fruits of harvest was yearly offered on the second day after the Passover , which was the 16. day of the Jews month Abib, aliàs Nisan , and is with us the 27. of March; (which 27. according to the true accompt falls on the 15. of our March ) It must necessarily follow, that the temperature of the month December in the land of Canaan, is answerable to our May, if not June: Though therefore a disobedient and gainsaying Jew will not believe, yet an understanding Christian cannot but grant, that the season of the year did no way hinder the convenient execution of Caesar's decree; nor the Shepherds being in the fields, nor our Savior's going into the River Jordan in December.
The sixth Objection. The Church of England does not celebrate the true day of Christ's Birth: therefore the Church of England is erroneous.
The Answer. We deny the Antecedent; for though the Church of England does not celebrate the true day exactly and precisely taken, as we said before: yet she celebrates the true day according to the Julian Account, which Account is yet generally embraced by the Protestants and not to be despised . Nevertheless it is not the day but the benefit we remember, which no good Christian will deny should be done .
The seventh and last Objection. Christ was borne in the night : Therefore He was not borne on the 25. day of December.
The Answer. The day is of two sorts; Natural, or Civil : The natural day is the time from Sun-rising unto Sun-set; whose opposite is the night, from Sunset unto Sun-rising. The Civil day is the space of 24. hours, in which time the Sun is by the first orbe carried round about the world: It contains as well the night as the true day; and is therefore termed by the Greeks 〈 in non-Latin alphabet 〉 , and may in Latin be aptly translated noctidium. The former is meant when God called the light, day: The latter, when it is said, the evening and the morning made the first day . And of the latter we ought here to be understood when we speak of the 25. day of December; For our Savior was born presently after 12. a clock in the night , at which time the Civil day began according to the custom of the Romans .
The vanity and weakness of all objections to the contrary being discovered, we conclude that the 25. day of December is in all probability the just, true, and exact day of our Savior's Birth.
SECTION VII.
The work of the day.
O How good, how pleasant, how kind a thing it is, to remember the work of the day in its own day .
This work, whether at home or in public, consists of three parts or duties. The first is, a reverend explanation;
1. Of the person incarnated: which was Christ the Lord . The Word, the eternal Son of God, the second Person of the most glorious Trinity, was made flesh ; not by conversion of the Godhead into flesh , but by assuming unto the Godhead the nature (not the person ) of man, and all the natural infirmities thereof, sin excepted : which nature the Father formed in the Son by the holy Ghost, of the substance of the blessed Virgin Mary, who was of the Tribe of Judah, of the Royal family of David . Wherefore Christ was perfect God, and so equal to the Father ; perfect man, and so inferior to the Father .
2. His Christ was borne of the Virgin Mary: and that was by opening of the womb after the ordinary way; not utero clauso, the womb being shut, as the Papists imagine .
3. Where He was borne: to wit, In the land of Judah, in Bethlehem ) which signifies, the house of bread n; teaching us, that Christ was the true bread of life which came down from heaven . In a stable; and was laid in a manger, because there was no room for them in the Inn ; teaching us by his example to bear corporal poverty with patience.
4. When He was borne: and that was 1. when a Decree went out from Augustus Caesar that all the world should be taxed. 2. When Cyrenius was Governor of Syria . The Evangelist says not of Judea, because Judea was at that time joined unto the province of Syria : teaching us, that the true Messiah, Christ, was come; For the Scepter was then departed not only from the tribe of Judah , but even from the Jews. 3. In the night ; signifying that the day-spring from on high visited us, to give light to them that sat in darkness, and in the shadow of death .
5. Of God's gracious and miraculous discovery of His Birth. 1. To the poor Shepherds, near Bethlehem, by an Angel . 2. To the rich Wise-men in the East by a Star : teaching us, that poor and rich, simple and wise, Jew and Gentile, near and far off, are all alike accepted by God, in, through, and for Christ.
6. Of the glorious celebration of Christ's nativity by a multitude of the heavenly host praising God .
The second part is a pious meditation on the end and necessity of Christ Birth; and that was threefold. 1. That God's promises , and the prodictions of his servants the Prophets , might be accomplished. 2. That God might thereby manifest his love towards mankind . 3. That redemption might be to them that were under the Law : otherwise eternal death had passed upon all men, for that all have sinned .
The third and chiefest part is, an humble and sincere thanksgiving unto God for those great and unestimable benefits which we receive by the sacred Birth of our Lord Christ, the Savior of the world : outwardly expressing our thankfulness. 1. In Psalms, and Hymns, and spiritual songs . 2. In a larger and more liberal use of God's Creatures then at ordinary times . 3. In our charity unto the needy members of Christ .
Whosoever therefore regardeth this day aright, must regard it unto the Lord, giving God thanks : and not spend it in rioting and drunkenness, nor in chambering and wantonness , as too too many have done, to the high dishonor of Almighty God, the reproach of our Church; and the fearful hazard of their own souls.
SECTION VIII.
A pathetical exhortation unto the true Sons of the Church of England.
ARe these things so? May Christian Magistrates constitute Feast-days, and require obedience unto such Constitutions ? Has the Church of England ordained that the Birth-day of Christ should yearly be kept festival ? Is this Ordination grounded upon the the Scriptures ? Is it confirmed by the practice of the Christian Church from the time of the Apostles unto this day ? Is the 25. day of December the Birth-day of our Savior ? Does the work of the day tend to the glory of God, the honor of Christ, and comfort of his Church ? What wretched Herodians are they then, who revile and envy the solemnization of Christ's Birth; calling it Judaism , and most blasphemously persuading the people, That a Feast celebrated unto the honor of Christ, is no better then that Feast which the Israelites made unto the molten Calf ?
But let us, Brethren, who have not so learned Christ , be subject to Principalities and powers: let us obey Magistrates, and be ready to every good work : let us beware of those who are presumptuous, self-willed, not afraid to speak evil of Dignities; who are spots in our feasts of charity, wells without water, clouds that are carried with a tempest; while they promise liberty, they themselves are the servants of corruption, to whom the mist of darkness is reserved forever . Let us stand fast, and hold the traditions which we have been taught : let us make them known to our children, that the generations to come may know them, even the children which shall be borne; who shall arise and declare them to their children, that they may not forget the works of God ; And principally, may keep the memorial of Christ's Nativity ; continuing the celebration of this Feast, unto the second coming of Shiloh.