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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A92878	Theanthropos: or, God made man. A tract proving the nativity of our Saviour to be on the 25. of December. / By John Selden, that eminently-learned antiquary, late of the Inner-Temple.	Selden, John, 1584-1654.; Chantry, John, d. 1662?, engraver.	1661 (1661)	Wing S2439; Thomason E1809_2; ESTC R203528	58,933	119

the year 1651. 10. Divinity no enemy to Astrology a Sermon for the Society of Astrologers in the year 1643. by Dr. Thomas Swadling 11. Britannia Rediviva a Sermon before the Judges August 1648. by I. Shaw Minister of Hull 12. The Princess Royal in a Sermon before the Judges March 24. by I. Shaw 13. Judgment set and Books opened Religion tryed whether it be of God or man in several Sermons by I. Webster quarto 14. Israels Redemption or the prophetical History of our Saviours Kingdom on Earth by K. Matton 15. The cause and cure of Ignorance Error and Prophaneness or a more hopeful way to grace and salvation by K. Young octavo 16. A Bridle for the Times tending to still the murmuring to settle the wavering to stay the wandring and to strengthen the fainting by I. Brinsley of Yarmouth 17. Comforts against the fear of death wherein are discovered several evidences of the work of grace by I. Collins of Norwich 18. Jacobs seed or the excellency of seeking God by prayer by Jer. Burroughs 19. The summe of Practical Divinity or the grounds of Religion in a Catechistical way by Mr. Christopher Love late Minister of the Gospel an useful piece 20. Heaven and Earth shaken a Treatise shewing how Kings and Princes and all other Governments are turned and changed by J. Davis Minister in Dover admirably useful and seriously to be considered in these times 21. The Treasure of the soul wherein we are taught by dying to sin to attain to the perfect love of God 22. A Treatise of Contentation fit for these sad and troublesome times by I. Hall Bishop of Norwich 23. Select Thoughts or choice helps for a pious spirit beholding the excellency of her Lord Jesus by I. Hall Bishop of Norwich 24. The holy Order or Fraternity of Mourners in Sion to which is added Songs in the Night or cheerfulness under afflictions by I. Hall Bishop of Norwich 25. The Celestiall Lamp enlightning every distressed soul from the depth of everlasting darknesse by T. Fotiplace 26. The Moderate Baptist in two parts shewing the Scripture-way for the Administring of the Sacrament of Baptism discovering the old errour of Original sin in Babes by W. Brittin 27. Dr. Martin Luther Treatise of Liberty of Christians an usefull Treatise for the stating Controversies so much disputed in these times about this great point 28. The Key of Knowledge a little Book by way of Questions and Answers intended for the use of all degrees of Christians especially for the Saints of Religious familes by old Mr. Iohn Iackson that famous Divine 29. The true Evangelical Temper a Treatise modestly and soberly fitted to the present grand concernments of the State and Church by old Mr. Iohn Iackson 30. The Book of Conscience opened and read by the same Author 31. The so much desired and Learned Commentary on the whole 15. Psalm by that Reverend and Eminent Divine Mr. Christopher Cartwright Minister of the Gospel in York to which is affixed a brief account of the Authors Life and Work by R. Bolton 32. The Judges Charge delivered in a Sermon before Mr. Justice Hall and Serjeant Crook Judges of Assize at St. Mary Overs in Southwark by R. Parr M. A. Pastor of Camerwell in the County of Surry A Sermon worthy perusall of all such persons as endeavour to be honest and just practioners in the Law 33. The Saints Tomb-stone being the Life of that Virtuous Gentlewoman Mrs. Dorothy Shaw late Wife of Mr. Iohn Shaw Minister of the Gospel at Kingston upon Hull Admirable and Learned Treatises of Occult Sciences in Philosophy Magick Astrology Geomancy Chymistry Physiognomy and Chiromancy 34. Magick and Astrology vindicated by H. Warren 35. Lux veritatis Judicial Astrology vindicated and Demonology confuted by W. Ramsey Gent. 36. An Introduction to the Teutonick Philosophy being a determination of the Original of the soul by C. Hotham Fellow of Peter-House in Cambridge 37. Cornelius Agrippa his fourth Book of Occult Philosophy or Geomancy Magical Elements of Peter de Abona the nature of spirits made English by R. Turner 38. Paracelsus Occult Philosophy of the Mysteries of Nature and his secret Alchimy 39. An Astrological Discourse with Mathematicall Demonstrations proving the influence of the Planets and fixed Stars upon Elementary Bodies by Sir Christ Heyden Knight 40. Merlinus Anglicus Junior the English Merlin revived or a Prediction upon the Affairs of Christendom for the year 1644. by W. Lilly 41. Englands Prophetical Merlin foretelling to all Nations of Europe till 1663. the actions depending upon the Influences of the Conjunction of Saturn and Jupiter 1642. by W. Lilly 42. The Starry messenger or an interpretation of that strange apparition of three Suns seen in London the 19. of November 1644. being the Birth-day of K. Charles by W. Lilly 43. The Worlds Catastrophe or Europes many mutations untill 1666. by W. Lilly 44. An Astrologicall prediction of the Occurrences in England part in the years 1648. 1649. 1650. by W. Lilly 45. Monarchy or no Monarchy in England the prophesie of the White King Grebner his prophesies concerning Charles Son of Charls his Greatnesse illustrated with several Hieroglyphicks by W. Lilly 46. Aunus Tenebrasus or the dark year or Astrological judgments upon two Lunary Eclipses and one admirable Eclipse of the Sun in England 1652. by W. Lilly 47. An easie and familiar way whereby to judge the effects depending on Eclipses by W. Lilly 48. Supernatural sights and apparitions seen in London Iune 30. 1644. by W. Lilly as also all his Works in one Volume 49. Catastrophe Magnatum an Ephemetides for the year 1652. by N. Culpeper 50. Teratologia or a discovery of Gods Wonders manifested by bloody Rain and Waters by J. S. 51. Chyromancy or the art of divining by the Lines engraven in the hand of man by dame Nature in 198. Genitures with a learned Discourse of the soul of the World by G. Wharton Esq 52. The admired piece of Physiognomy and Chyromancy Metoposcopy the symmetrical proportions and signal moles of the body the Interpretation of Dreams to which is added the art of memory illustrated with Figures by R. Sanders folio 53. The no less exquisite then admirable work Theatrum Chemycum Britannicum containing several Poetical pieces of our famous English Philosophers who have written the Hermetick mysteries in their own ancient Language faithfully collected into one Volume with Annotations thereon by the Indefatigable Industry of Elias Ashmole Esq illustrated with Figures 54. The way to Blisse in three Books a very Learned Treatise of the Philosophers Stone made publick by Elias Ashmole Esq Excellent Treatises in the Mathematicks Geometry of Arithmetick Surveying and other Arts or Mechanicks 55. The incomparable Treatise of Tactometria seu Tetagmenometria or the Geometry of Regulars practically proposed after a new most expeditious manner together with the Natural or Vulgar by way of mensural comparison and in the Solids not onely in respect of Magnitude or Dimension but also of

use of keeping this Feast on the 25 of December 400 years after Christs Birth they are frequent in S. Ambrose S. Chrysostome S. Augustin and others of the Fathers that liv'd about the end of those 400 years Those three especially have many Sermons appropriated to the celebration of this day and they frequently tell the people confidently that the Birth of our Saviour was on the 25 of December or the 8 Kalends of January as also that the birth of Saint John Baptist was on the 8 Kalends of July or the 24 day of June according as to this day they are observed Ecce saith (a) Serm. de Temp. 8. 10. Saint Ambrose in nativitate Christi dies crescit Johannis nativitate decrescit illo oriente lux proficit hoc nascente minuitur That is On our Saviours Birth-day the days begin to lengthen and on St. Johns to shorten for the Fathers herein supposed the 25 of December to be the Winterat what time ever the days begin to lengthen and the 24 of June to be the Summer-solstice in which they contrariwise begin to shorten and this was according to the ancienter Astronomy out of which supposition in this Feast-day the antiquity of the tradition shall be also presently confirmed And to this purpose of the Summer-solstice at St Johns Birth and of the Winter at our Saviours they apply I dispute not how well that in St. John * D. Joan. c. 3. comm●n 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. He must increase but I must be diminished So St. Augustine also Natus † D. Aug. serm ded versis 40. 59. l. 4. advers Crescon c. 37. in Psalm 132. est Johannes hodiè ab hodierno minuuntur dies natus est Christus 8 Kalend. Januarias ab illo die crescunt dies And enough to this purpose occurs in others of that * D. Hiero. in epist de celebr Pasch tom 4. age wherein these two Births were observed and only these two and that in all or the greatest part of Christendom Solius Domini saith † Serm. de fanctis 2. St. Augustine Beati Iohannis dies Nativitatis in universo mundo celebratur colitur But it being clearly plain that about this time of 400 years past after our Saviour this 25 day was so observ'd and taken generally for his Birth-day it falls next to inquire the original whence it was so taken Had those Clementines been of sufficient credit there had been no need to have made any further inquiry for then we might have thence resolved that the Apostles had ordained it and it had been fit for them that stand so much for the Authority of those Constitutions to have proved that the Apostles had done so that so they might have cleared that supposititious Volume of such a Character of falshood For doubtless had such a Constitution been published in that Volume and by the Apostles the Eastern Church had not so long been ignorant of it as it appears by St. Chrysostom they were For untill some 10 years before his Sermon † D. Chrys edit Savilianâ tom 5 fo p. 511. made upon this day especially for the truth of the time of the Feast that Church had not been generally instructed with this certainty of it for then it was newly learn'd from the Western Church in which even from Thrace to Cadiz as he tells us from such as instructed him it was so observ'd But although that Ordinance touching it in the Clementines attributed to the Apostles be supposititious yet there is great reason for us to think that the tradition of this Feast to be so kept on that day was Apostolical that is taught and deduced into the Church though not in writing both from the Apostles and first Disciples and Observers of our Saviour Quid autem saith * Advers Hares l. 3. c. 4. Irenaeus si neque Apostoli quidem scripturas reliquissent nobis nonne oportebat ordinem sequi traditionis quam tradiderunt iis quibus committebant Ecclesias And we shall here use aptly enough the very words also of Tertul. † De corona militis c. 4. speaking of divers observations in both Sacraments and other parts of Christian Religion in his time which was near the Apostles Harum aliarum ejusmodi Disciplinarum si legem expostules scripturarum nullam invenies But traditio praetendetur auctrix consuetudo confirmatrix fides observatrix But for the order of proof here it being first cleared that this tradition was about the time of those Fathers that testifie it commonly received in Christendom before we come to the particular deductions of it out of the elder ages that preceded them we shall here not untimely first note that as it was commonly received as a thing then setled so was it generally thought of as what was then very ancient So saies St. Chrysostom expresly * Serm. dict item in hom 34. tom 2. edit Basil in serm 27. de nat Jo. Baptist codem tom being instructed from learned men of the Western Church it was then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of ancient time and delivered in the Church many years before as his words are and yet saith he it is new too new in the Eastern Church because as he writes we have so lately learn'd it that is within ten years since but he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. old and very ancient in that it is even of equal age with the ancienter feast-dayes which they had received and again though it came but lately into the Eastern Church yet it was saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. well known from ancient time to those that were of the Western Church And St. Augustine also * Enarrat in Psalm 132. expresly sayes that the birth was upon this day sic tradit Ecclesia which denotes great antiquity even in his time and in * Serm. de sanct 4. another place speaking of the celebration of St. Iohn Baptists birth-day which was received with this it seems by a like tradition Hoc majorum traditione suscepimus saith he hoc ad posteros imitanda devotione transmittimus These passages alone are enough testimony that this Feast-day thus placed was reputed in those times that is about 400. years after Christ very ancient But to know how ancient it was more particularly it behoves us to look backward from those times by such degrees as that by careful observing one of them after another up towards the times of our Saviour we may be herein instructed according to the occurrence of such testimony as may make to the end of the inquiry and I doubt not but we shall so well enough at length find it receiv'd in the Church in the Western Church even from Apostolical tradition deriv'd from observation while yet our Saviour was on the earth But to begin this course of inquiry by looking back by degrees from the time of St.

is the 21 or 22 of March as was afterward and that it was thence established on the 21 by the Council of Nice and that by consequence in those times of the Apostles the formerly-receiv'd aequinox was altered from the 25 to the 22 or 21 and so also as of necessity it followes the Winter-solstice from the 25 of December to near about the 21 or 22 of the same moneth Whence also it is to be concluded that this Feast day was receiv'd as to be kept on the 25 day even before the Apostles time and that among the Disciples of our Saviour while he was yet on earth that is while in common reputation the 25. day of December was taken for the Winter-solstice Otherwise what colour were there why the consent of the Fathers should denote it by that civil Winter-solstice which was out of use in the Church both in their time and been so likewise from the times of the Apostles that is from some time after the Passion of our Saviour before which there was no need at all for the establishing of our Easter which was to be ruled by the Spring-aequinox to vary the placing of those points of the Quarters of the year But it being commonly received out of the account and Kalendar of the Gentiles that the 25. of December was the Solstice and that on the same day our Saviour was born it grew familiar it seems and so was delivered down to those Fathers that the birth-day was on the very Winter-solstice which they so often inculcate But the Apostles and Evangelists not being able perhaps in the infancy of the Church to settle the anniversary celebration of Easter until about their later times that is about 100. years after this birth carefully observed and especially St. Peter and St. Mark where the natural aequinox was according to which the Solstices ever vary and so found it in that time about the 22. or 21. of March as by exact calculation it will happen according to that before noted touching Anatolius and hence they delivered the knowledge of the change of those Quarters of the year to posterity But also because even from the very birth it self the 25. day of December had been kept or known for it notwithstanding that it was in vulgar opinion conceived to have been on the day attributed to the civil Solstice * In common reputation among the Gentiles yet would they not vary it from that day because indeed it had no reference to the Solstice which anticipated it three dayes as is before shewed but was proper to the 25. day of December onely as it was the 25. of that Moneth Although those Fathers being none of the best Astronomers thought still however the Solstice was altered in their times that at the time of the birth the natural Solstice had fallen on the 25. day and then onely they so often note it mistaking vulgar supposition delivered in the Kalendars of the Gentiles for exact calculation SECT IV. Expresse testimonies to the same purpose out of ancient History and a Confirmation from the general use in the severall Churches of Christendom NEither is this antiquity of certainty only thus proved from the common joyning the Feast with the Winter-solstice in the Fathers expressions of it but also from expresse testimonies denoting as much in relations of the ancients In which to observe first a like course as before in going upward from the time of those Fathers toward the Apostles we find that many years before the Council of Nice that is under Dioclesian this Feast was thus celebrated and that in some part of the Eastern Church also however that Church was not generally instructed in it till in St. Chrysostoms age For in the Church-story * Nicephor Calistus l. 7. c. 6. it appears that under that Emperour Anthimus Bishop of Nicomedia together with many thousand Christians were assembled to keep that Feast-day when as the Emperour or his fellow-Persecutor Maximinus commanded fire to be put to the Church wherein they were assembled and that none of them should escape that would not sacrifice presently to Iupiter Victor whereupon they all willingly receiv'd the Crown of Martyrdom and in the ancient Martyrology of Rome the passion of those Martyrs is placed on the 25 of December in these words Nicomediae passio multorum millium Martyrum qui cum in Christi natali ad dominicum convenissent c. which also for the time is justified by the Greek † ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menologie where the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is Anthimus assembling in his Church a multitude of Christians on the Feast-day of Christs Birth kept the Feast with them c. But indeed the Greek Church casts this Feast of the Martyrs on the 28 of December as they do also upon other dayes the * Menol. ad dictos dies memories of St. Eugenia and St. Anastasia both which the Western Churches retain with this Birth-day on the 25 the one on the 22 the other on the 24 day But this was done by them only because the more single honour might be given both to our Saviours Birth and to those other names being so divided Vt horum solennitatem speaking of those Martyrs saith † Old Martyrol 8 Kalend Jan. Baronius celebriùs agerent cam transtulerunt As also among the Iews a Translation was often used of their feasts from one day to another that two Sabbaths or great Feasts might not concur as their * Talmud massec Rosh Hassana Doctors deliver Hence then it is enough also manifest first that by ancient testimony of the Monuments of the Church this Feast was thus observed before Constantine or that Council of Nice which was held many years after the death of Dioclesian But also to look farther upon the times preceding this Martyrdom we shall find good testimony that it was taught to posterity to be kept so even by the Apostles who knew it as a clear certainty while our Saviour was yet on earth For though they ordain'd it not in those Constitutions falsly attributed to them or in any other Writer yet might they teach it as a tradition to be receiv'd ever to the Church as they did the changing of the Sabbath from the seventh day to the first of the week the solemn Renunciation of the Devil at Baptism the keeping of Easter on the Sun-day or the like quas sine ullius Scripturae instrumento as * De corona militis c. 3. Tertullian sayes solius traditionis titulo exinde consuetudinis patrocinio vindicamus To this purpose among St. Chrysostoms Works in Latine one Homily is † Edit Bass● tom 2. hom 39. De Nativitate Domim as the Latine title is for the Greek of that Homily I have not yet seen wherein he confidently as elsewhere teaches that this day of December is the just day of that birth and for his authority brings no less than St.