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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89194	Christmas, the Christians grand feast: its original, growth, and observation, also of Easter, Whitsontide, and other holydayes modestly discussed and determined. Also the beginning of the yeare, and other things observable. Where also among other learned men, you have the judgment of those eminent men; Josephus Scaliger, Rodulphus Hospinian, Matthæus Beroaldus, Joh. Causabon, Doct. Fulk, M. Cartwright, Alsted, Hugh Broughton, Master Mead. / By Thomas Mocket; sometimes of Queens Colledge in Cambridge, and Mr. of Arts in both the Universities; and now pastor of Gildeston in Hartfordshire. Novemb. 26, 1650. Imprimatur, Edm. Calamy.	Mocket, Thomas, 1602-1670?.; Scaliger, Joseph Juste, 1540-1609.; Hospinian, Rudolf, 1547-1626.; Beroald, Matthieu, d. 1576.; Fulke, William, 1538-1589.; Alsted, Johann Heinrich, 1588-1638.; Broughton, Hugh, 1549-1612.; Cartwright, Thomas, 1535-1603.; Mede, Joseph, 1586-1638.; Casaubon, Isaac, 1559-1614.	1651 (1651)	Wing M2304; Thomason E619_4; ESTC R202886	21,287	27

and riotous feast of Idoll Bacchus and Pan as Hospinian truly saith It is true also that Beroaldus observeth Bercald Chronicorum l. 4. c. 1. that the pretence of celebrating the memory and vertues of some eminent godly Christians brought in holy dayes Primum ad otium d●inde ad nequitiam ad caetera quae otium alit mala inducit and holy days idlenesse and idlenesse prophanenesse and all licentiousnesse but we may say of the observation of holy days as our Saviour 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 Mediatours were brought in by the factors for Antichrist yet with such specious pretences and seeming devotion and holinesse that even many good men were strangely deceived by them till it was too late to withstand them But by those Christmas sports carnall pleasures and delights God hath in those few holy days been more dishonoured the devill better served evill men more hardned in their wickednesse 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 c Augustine the father flourished A. C. 4 o died 433. B●llar de Script Eccles Alst●d Chronolog 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 customes dissolute and prophane practises And although the disorders and abuses of those days were afterward condemned by Councils and Synods as by the Councill of Rhemes 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 sheweth Thus we see who first appointed those holy days we formerly kept as holy festivities viz. the Heathen Pagan Idolaters in honour of their idol devill 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 honour of Christ and the Saints in complyance with the Heathen Idolaters out of hope to draw them to a Christian Religion but though the corruption of mans nature especially they having no divine warrant from Iesus Christ so to do it turned to the hardning of the Heathens in their Idolatry and the universall 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 wee shall finde that hee was not born then but rather about the end of September in October d Hospinian de orig fest Christia Matthaei Beroaldi Chron. l. 4 c 12. Hen. Wolphius in Ch●ō The Jews Ch●istian aera or a●coun● 〈◊〉 birth of Christ beginni●g in September Josephus S●aliger de Emend temporum Hugh Broughten in his Consent of Scripture in A. M. 3953. Jo ban Cansabon ●xe●c●t p. 91. Scaliger a so in Canonibus Isagogi●is p. 297. Mr. M●ad ●iatriba 3. part p. 617. c A●sted Praecog T●●ol p. 532 572. Alsted Chronol p. 19. 22 74. 120. Encyclop p 2998. Who addeth further ut docent e●uditi Chronol●gi It is the opinion of the most learned Chronologers saith Mr. Mead Di●triba 3 d. port p. 6. 8. Doctor Drakes sacred Chronog p. 72 73. Scharpius Symphon Veteres animad vert●sse Dominum nostrum Jesum Christum natum fuisse aquinoctio Autumnali quae cansa est ut annos inde sic exorsiprioris aetatis Christiani quos à Domini nativitate solita est inc●oare Vetus Ecclesia B●roaldi Chron. l. 4. p. 236. which I thus clear beside the learned Authors judgment mentioned in the margine First from the time of his conception which was towards the end of December or in Ianuary at the farthest and therefore his birth being full 9 moneths 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 Ecclesiasticall year began in Nisan alias Abib Exod 12. 2. This moneth shall be to you the beginning of moneths the moneth in which Israel came out of Egypt Exod. 13. 4. which contains the latter part of our March and the former part of our Aprill 2 That the Jewish year consisted of twelve moneths 3 That in those 12 monethes 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 c Alsted Chron. p. 19 20 74. 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 Zechary 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 practise of the Church of Alexandria which was very exact in their accounts they celebrated the birth of Iohn the Baptist Aprill 2● 13 the 28 mensis Pharmutii saith Cyrill in an Homily on that occasion Also by the perpetuall observation of the Jews and is fully done by S●harpius Scaliger Causabon Ber●●ldus Mead * Scharpi Symphon p. 471. Causahon out Scaliger Exercit p. 91. Bercald Chron. l. 4. c. 2. Meads Dia 〈◊〉 triba 3 pa t. p. 620. and others 5 That after Zecharies course of ministring in the Temple was ended and Zechary 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 ministery his wife Elizabeth conceived c. which was in the latter end of our July and John was born in the end of our Aprill f Scharp Sym. phon p. 473. Alsted Chron p. 20. 74. 121. Brough●ons Consent in A. M. 3953. Causabon out of Scaliger de Emendatione temporum in Canonibus Isagogi●is p. 29● Causa●●● Exercitati p 91. or thereabout 6 That our blessed Saviour was conceived in the wombe of the Virgin Mary by the Holy Ghost six moneths 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 moneths after the end of July the time of Johns conception These things being granted which I think cannot be denied it must of necessity follow that Christs birth which was nine moneths 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

said Tertullian and Lactantius of the ſ Tertul. in Apolog adversus Gentes ●actant Institut l. 6. c. 2. heathens May-day also hath been by us observed by the command of Superiours as others holy days were even with the heathens customes 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 festivall in honour of the Virgin Mary and all the Saints by the Church of Rome t Polyd. Virgil. l. 6. c. 8. Durand Rationale divin o●●ic Rodelphus H●spinian de orig sestorum Christian f. 159 and called All-Saints-day as the Pagans observed it in honour 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 honour 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 festivall days but to Christian ends they should the rather draw the Pagan Idolaters from Paganism to Christianity Pope Telesphonus u Rabanas M●urus I●st●t Clericorum l 2. c. 31. ut r●f●rt Guil Prin Histr●om p. 774. Missas in nocte Nativitacis Christi t●r celebrari statuit Telesphorus Summa Conciliorum Pontificum per Bartholom Carranzam p. 17 18. Doctor Fu●k in an●wer to the Rhemish Test Matth. 2. 5 4. who began about the year of Christ 140 in the time of Antoninus the Emperours reign was the first Authour we read of among the Romans of the celebration of Christs 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 authour 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 x Bedae Eccles histor l. 2 c. 14. and Pope Gregory the First y Greg. Magn. Ep. l. 9 Ep. 71. Pope Boniface began A. C. 419. Pope Gregorius began A. C. 590. as Alstedius and Bellarmine z Alsted Chron. p. 279. Bellar. de Script Eccl●s inform me contrary to the judgment and will of renowned Ambrose Augustiue and the whole Councill of Affrick a Guil. Prin histr●om p. 760. Can. 27. 28. and others And to speak truth at the first Christs Nativity and other feasts was religiously observed by the Christians Hear Tertullian of this matter b Tertull. in Apolog. adversus Gentes c. 39 40 f. 187. Excellently also to this purpose Greg. Nazianzene in orat in Natalem Dom. A good example for Christians now to follow on the Lords dayes days of thanksgiv●ng saith he speaking of himself and the Christians of his time Coimus in coetum congregationem ut Deum quasi manu facta precationibus ambiamus orantes Wee assemble together into one company that so we might as it were assault and besiege God with our joynt 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 vilenesse no immodesty is admitted they sate 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 satisfie their hunger drink no more than was fit for modest persons satiating themselves so as they remembred 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 every one 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 shews how religiously they observed their feasts the supposed day of Christ's Nativity and other festivall days at first after their change from Pagan to Christian festivals which strict and religious observation of those days were it now injoyned by authority and practised 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 withall it must be remembred that within a little time after the observation of these Pagan festivall days though the name and end was changed brought in all the heathenish customes and Pagan rites and ceremonies that the idolatrous Heathens used as riotous Drinking Health-drinking Gluttony Luxury Wantonnesse Dancing Dicing Stage-plays Enterludes Masks Mummeries with all other Pagan sports and prophane practises into the Church of God which was never defiled with these prophane abominations till those Pagan holy days were changed into Christian which by reason of mens naturall processe to carnall pleasures and heathenish rites and ceremonies c. did soon transform all Christian festivals into heathen again as many learned and good Writers assure us b Vide Prins Histricm p. 760 till at last all Christendome 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 nocturnisque compotationibus commessationibusque 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 Hospinian de orig fest Christ f. 45. 159. the like may be said of other holy days but rather the drunken

1 It is I think generally granted by Divines Matthaeus Beroald Chron l. 4. c. 2. l. 3. c. 8. that Christ lived on earth 32 years and an half or 33 and an half Christ's birth and baptisme were both on the 14 day of the seventh moneth 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 g Piscator in Luk. 3. 13 Beza Broughtons Consent against A. M. 3941. Laurentii C●doman Annales Ainsw Annot. in Numb 4. 3. with Gen. 5. 32. ●eroal●i Chron. l. 4. c. 2. all I think acknowledge an odde half year for he was baptized and entred into his publique ministery when he began to be or entred upon the thirtieth year of his age Luke 3. 22 23. at which age the Leviticall Priests as some affirm enter'd upon their service Numb 4. 3 35 39 43 47. or as some others when the thirtieth year of his age was compleat and he began to enter upon his one and thirtieth year the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 hee lived three years and an half in his publique ministery from his baptisme to his passion is generally granted by Divines yet some h Alsted Chron. p. 22. Scharpius in Sympho p. 474. I have read say four years and an half i Laurentius Codoman Annales H. B. R. B. Iti●erarium sacrae Script p. 477. August contra Judaeos Paganos Arrianos l. 3. c. 5. which disagreement doth nothing weaken our assertion but confirm it 3 T●a● he suffered the 15 day of the moneth Abib or Nilan which was then about our Aprill the third but Austine says on the 8th 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 moneths which all learned men which I have read or heard of acknowledg which six moneths 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 k Math. B●rcaldi Chron●corum l. 4. c. 2. Daniel Thirdly Neer upon the same time falleth the observation of Mr. Mead l Meads Diatriba 3. part p. 615. 617. Hen. Wolphius in Chron. and some others from John 1. 14. The word was made flesh and dwelt among us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and tabernacled pitched his tent or dwelt in tents for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth answerable to the type of the Israelites dwelling in tabernacles tents or bushes in the feast of the seventh moneth Levit. 23. 34. Deut. 16. 13. Nehem. 8. 14 a thing usuall 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 custome 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 Adde here unto the testimony of the Rabbines in Midrash Rabba that the Messiah must be born in the moneth Aethanim alias Tisri and September the moneth of strengths full of feasts to teach of the Messiah And so wee finde that the three chief aniversary feasts of the Jews did foretell and type out Christs times As 1 Their Passeover was a memoriall of Israels preservation in Egypt and deliverance out of it in the first moneth Abib fitly prefiguring Christs death and our spirituall 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 moneth and September 8 days together prefigured Christs Nativity pitching his tent or dwelling in the Tabernacle of his flesh among men four times eight years Fiftly 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 Hen. Wolph Chron. l. 1. as Wolphius observeth Sixtly At that Christ was born the Shepheards were watching their flocks in the open fields all night Luke 2. 8. but t is very unprobable that they did so in winter especially in December moneth sheep being frigoris impatientissimae most impatient of cold as H. Wolphius m H Wolp● l. 1. Chron. out of Heside l. 2. operum but in houses or stables as Columella saith l. 7. c. 3. Virgil. l. 3. Georg. consider our Saviours words Matth. 24. 20. Pray that your flight be not in the winter Seventhly Neither is it likely that the Wisemen that came to visite Christ were so unwise as to take so long a journey to and from Christ in the n Doct Drakes sacred Chron. p. 72. depth of winter Eighthly Christ was born on the day of the Autumme Equinoctiall in which the world was made by God deformed and undone by Adam but renewed by o Natus mundus renatus eodem mense scptimo ●er●ald Chron. l. 4. p. 248. See Hen. Wolphius Chr●n l. 1. Christ Ninthly Beroaldus proves Christ birth to be in September by another argument from Daniel c. 9. in his 4th Book and 3d chapt to whom I referre the learned Lastly The true perticular and exact time of Christs birth cannot be determined by men and if Christs birth were unknown to p Clem. Alex. Strom. l. 1. who lived An. Christi 195. Epiphanius Beroaldus Mead Dr. Fulk on the Rhem. Test Matth 2. 5 1. Clemens Alexandrinus and them that lived the next age to Christ why I pray you saith Hospinian do you believe Epiphanius q Epiph. to● 1. l 2. who lived almost 400 years after who held January 5 or Middelburgensis who r Middelburg c.

of fasting and thankesgiving A. No because to fast on some speciall occasion● we have not onely an old Testament l Joel 1. 14 15. 2. 12. to 18. Isa 58. begin but also a new Testament 1 A Gospell approbation Mat. 6. 16 17 18. 2 A Gospel command Mat. 9. 15. 3 A Gospel example Acts 13. 2 3. So for dayes of thanksgiving we have sufficient warrant from Gods 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 practise for keeping of this nor the other holy days Ob. But some have said Our fathers and fore-fathers for many hundred years have observed these days especially Christmas Easter and Whitsontide 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 honour Parliament Councils and Synods and forefathers but they were but men as we are and did erre fouly witnesse the establishing of Popery the Masse praying for the dead praying to Saints Angels Images Pictures and the Crosse yea and adoring and worshipping of them and of some Saints Saints Bones cloathes and other Reliques 2 They lived in times of lesse meanes 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 dayes as any that allowed approved of them And so hath our late English Assembly of Divines and Parliament also done whom I beleeve 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 Gods Word on their side and sound reason and for this let the judicious Reader judge by what I have said I magnifie not my self but desire to prefer the wisedome and Authority of God before and above all mens whatsoever and so far only follow me as I have Gods 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 Saviour A. Yes very fit but it must be only that day which himselfe hath appointed and sanctified to that end and therefore called it by his own name to appropriate it to himselfe viz The Lords day Revel 1. 10. and hath commanded us to remember to keep it holy Ex●d 20. 8 9 10. Remember the Sabboth day to keep it holy is the day of rest the Sabboth of the Lord thy God we may not set dayes a part of our own head and without his minde Neither may any impose the observation of any day for this end least they be found to be Intruders of humane inventions in stead of Gods Commandements on the consciences of Gods people whereof Christ only is King Ob. But many have religiously observed these dayes 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 dayes than on any other time contracted more guilt and done Christ more dishonour than on all other dayes Besides the observation of dayes and times without Gods warrant and greviously abused to supperstition and prophanesse is not lawfull for Christians on pretence of some good gotten by duties of Gods worship on those dayes which may as well be on any other dayes 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 Saviour and with a good intention and well meaning I do no hurt to any man and therefore I hope it is no offence to Christ A. Good intentions and wel meanings cannot justifie any unwarrantable practise as good and well meaning Vzzah found by wofull experience 2 Sam. 6. 6. The action it selfe was good his ayme and end good and the man surely a good man yet he died by the immediate hand of God for touching of the Arke 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 shewed in obeying his commands Joh. 14. 15 21. 1 Joh. 2. 3 4. and 5 3. But the observation of this festivall in honour of Christ I thinke hath been clearly proved to be unwarrantable not of Christ's appointment of meer humane institution and therefore no duty to Christ It hath also been extreamly abused to superstition and prophanesse and is not on the day Christ was borne and against the command of the Magistrate and therefore is sinfull offensive to God and men at least to the most godly and judicious knowing Christians sinfull 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 covetousnesse I here speak not against charity but against the unwarrantable observation of this festivall and the superstition great abuses and disorders and prophanesse of the time Rich men may now with much lesse charge and trouble be much more beneficiall to the poor if they please and ought to be free-hearted and free-handed to the poor and to their neighbours And I earnestly intreat 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 liberall soul shall be made fat Pro. 21. 13. whoso stoppeth his ears at the cry of the poor their knowing cryes vvants 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 follovving 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 apparell A. 1 The Sabbath or Lords day is a day of rest from servile labour appointed by the Lord himself yet may not be spent any part of it in carnall delights but wholly in religious exercises 2 Other time I read of none in the Scripture 3 I am vvell contented there should be sometime allowed by the State for that end and if not sure I am Masters and Governours of families ought to allow some convenient time to their servants for such occasions and do freely do so my self 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 any more plead for the observation of that or any of those Paganish or Popish holy days nor observe them but rather study to honour Jesus Christ by sanctifying his Sabboth sincere obedience to his Commandements living soberly righteously and godly in this present world and labour to abound in all works of charity Howsoever I have discharged my duty and the Lord make his blessing go along vvith his truth FINIS LONDON Printed by R. L. for Richard Wodenothe and are to be sold at his shop at Peters Church in Cornhill 1651.

CHRISTMAS The Christians grand Feast It s Original Growth and Observation Also of Easter Whitsontide and other Holydayes modestly discussed and determined Also the beginning of the Yeare and other things observable Where also among other learned Men you have the judgment of those eminent Men Josephus Scaliger Rodulphus Hospinian Matthaeus Beroaldus Joh. Causabon Doct. Fulk M. Cartwright Alsted Hugh Broughton Master Mead. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epictetus By THOMAS MOCKET Sometimes of Queens Colledge in Cambridge and Mr. of Arts in both the Universities and now Pastor of Gildeston in Hartfordshire Imprimatur Novemb. 26 1650. Edm. Calamy London Printed for Richard Wodenoth at the Star under Peters Church in Cornhill 1651. CHRISTMAS The Christians grand Feast It s originall growth observation discussed and determined FOr the dissolving of this doubt Saturnus Aegyptius was wicked Cham saith Laurentius Codomannus in Anno M. 1905 Saturnus Babylonicus was cruell Nimrod ibid. and setling all religious and peaceable mens minds and consciences concerning the observation of Christs Nativity we must know 1 That Saturn who as Heathens themselves inform us * Phornutus Also Cicero de natura Deorum Macrobius Saturnalium l. 1. c. 7. Boccaçe genealogie of the gods 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 a Macrob. Saturnal l. 1. c. 7. Polyd. Virgil. de invent●ribus r●rum l. 3. c. 3. 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 honoured 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 rejoycing performed b Polydor. Virgil de invent rerum l. 2. c. 14 23. l. 5. c 2. S●neca Epist 18 Prin Histrom p. 751. c. which the Apostle tels 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 Goddesse of Corn and an hymn sung in her praise called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also Feasting c Pol. Virg. de invent l. 5. c. 2. Horatius Ca●m l. 1. Ode 37. Sermo l. 2. Satyr 7. Also Virgil Ovid alii Drinking Stage-plays Enterludes Masks Mummeries Dancing and all licentious dissolutenesse by their Lords of mis-rule especially in England saith Polydore Virgil who for that time commanded all in the house the Governours as well as others He was made propitious by sacrifices of men unto him as they thought d Plut. Moral p 379. 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 e Stella nocens Saturnus Lucan 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 mortall men did many good things saith Lactantius Firminianus f Lactantius institut divin l. 1. who as Augustine g Aug. de Civit. Dei l. 3. c. 3. 17. saith were known to have been adulterers and notorious malefactors though in some other things famous Sir W. Raleighs History of the World p. 73. 75. That festivall time in December called Saturnalia Saturns feasts because in honour of Saturn their idol god was called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yule h Athen. l. 14. Veteres Theologi begin their year as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à Domini praesentiâ which some refer to his birth some to his baptisme some to the appearing of the Star to the Wisemen Beroald Chron. l. 4. c. 1. because of the sheaf then offer'd to Ceres and hymn sung in honour 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 honour of Saturn Ceres and their goddesse 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 * Hospin de orig●ne Fest Ch●istian f. 31. 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 Politicall 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 Aprill about which time Christ suffer'd it being usuall with Antiquity to record the day of the death of eminent persons in honour of them for their birth day because they then begin to live the life of Eternity The Ancient Heathens i Martis erat primus mensis Venerisque secundus Ovid. Fast lib. 1. 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 moneth till Numa Pompilius the great forger and advancer of Heathe Romane Idolatry and Superstition who began to reign about the third year of the sixteenth Olympiade saith Plutarch k Plut. in vita Numae Pompilii p. 48 Pol. Virg. de invent rerum l. 2. c. 4. The Arabians and the Aegyptians began their year with the Vernall Equinoctiall or Spring and the Jews their Ecclesiasticall 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 Sc●arpi Symphon p. 141. Laurent Codomannus Annales Beroaldus Chron. l. 4 c. 1. p. 236. saith Beroaldus The Ecclesiasticall Astrologers begin their year and account with September do also the Jews the Jews for legall politicall and civill affairs because they generally believed the World was then created the fruits being then all ripe and not any in March at the

4. l. 19. was for the 8 Kalends of Aprill 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 call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some on April 29 some on May 19 or 20 some in September some on December 25 saith Hospinian and I. Causabon ſ Hospin de origine fest Christ Causabon Exercit 1. p 91. some on March 25 then the day of the Vernall Equinoctiall saith Middelburgensis t Middelburg l. 19. c. 4. And accordingly the birth of Christ was celebrated by the Roman or Latine and French Churches on December 25 saith Theophilus Caesariensis Palestinae Episcopus The Aegyptians Graecians and Armenians a people in Asia celebrated his Nativity and Baptisme both together on our Epiphany January 6 saith Cassianus and Hugo u Hugo in Matth. c. 1. others on the 15 day of mensis ●yb and about January 9 some others on the 14 or 15 mensis Pharmuthi that is Aprill the 9 or 10 as Cyrill informs us in an Homily on that * Cyril in hom ejus argumenti occasion The first institution of it cannot be known saith Hospinian and the first mention of its observation that he could finde though a diligent searcher into Antiquities of this kind was by Theophilus In Pasch Epist Saint Theophilus Bishop of Antioch A long time after the Lords Ascension there was no day or certain time appointed for the observation of the birth of Christ saith Beroaldus x Beroa●d Chro. l. 4 p. 238. longo post Ascentionem Domini tempore nullum fuisse festum aut cer●o tempore distinctam diei natalis observationem 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 Latine or Roman Church but not in the Greek Church till the days of Chrysostome y Mast●r Mead Diatriba 3. part p. 619. 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 z Beroald Chron. l. 4. c. 1. p. 236. 238. Hospin de orig sest Christ f. 66 there was nothing certain instituted til A. C. 532 and that as it seems the first Councill that determin'd 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 Christs 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 neerest to it A. The Ancients who changed that Pagan festivall to Christs Nativity did not therefore pitch on that day because they thought he was then both saith Hospinian Paulus Jovius and others especially J. Causabon a Hospin de orig fest Christ f. 160. Paulus Jovius bist l. 38 Hugo in Matth. c. 2. Causobon Exercit. 1. p. 91. Videntur Pii Patres c. Religionem facilius admissum iri sperabant si eadem opera impias Gentium solemni ates deberent novas inst●tuerent quae ad verum Dei cultum p●rtinent but because they hoped that the turning the Heathens feasts on these days which 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 Ethnicks from Paganism to Christianity but it turned to a quite contrary effect to wit the hardning of the Heathens in their idolatry and ways of sin and the great corruption of the Church of God with heathenish customes prophane and superstitious practises through the pronenesse of people generally to carnall pleasures superstitious and prophane customes and practises and especially through the idlenesse luxury pompe power wealth and dissolutenesse 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 filthinesse dishonesty and uncleannesse of the idolatrous Gentiles as many good Authors and b Salvion de Gubern Dei l. 3 Greg. Magnus hom 17. in Evangel Moral l. 6. c. 17. Aug. de Civit. D●i l. 2. c. 20. Franc. de Croy his first conformity Synodus Tironensis sub C●arl Magno A. C. 742. Can. 5 Jeffery Chaucer his Plowmans tale See many others mentioned in Master Prins Histriom p. 760. c. which I have not read Councils inform us Wherefore I conclude this section that conformity unto and retention of the Heathenish customes in the observation of days and perticularly of those days first consecrated to Heathens spurious idoll Deities is not commendable in Christians sutable or agreeable to the Gospell though under pretext of honouring Christ and his worship but to be renounced and cast off for ever 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 naturall and tropicall year by 11 minutes and 15 seconds or thereabout every 25th day of December is so much later then the former so that the 25 of December this present year 1650 fals out about thirteene 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 yeare 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 practise 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 onely 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 Christs Nativity supposing further that he was then born M. Cartwrights Annotat. on the Rhem. Test Gal.