A Christian Plea, Treatise 3 · Chapter 17
CHAPT. XVII. Touching the obſervation of ſet Holy dayes, beſides the Lords day. And namely, of Eaſter, and Chriſtmas, &c.
VVHether it be lavvful for the church of Chriſt, now in the time of the Goſpell, to conſecrate other ſet dayes, & ordinarily to keep them as holy dayes, beſides the Lords day. And, Whether it be lawfull to conſecrate ſome certaine dayes yerely, to the Nativitie, Reſurrection, and aſcenſion of Chriſt; to the Virgin Marie; to the Apoſtles; and all Saints. Gal. 4, 9, 10, 11. Col. 2, 16, 17. 1 King. 12, 32, 33. Jer. 3, 16, 17. and Exo. 20, 8, 9, 10. with Act. 20, 7. 1 Cor. 16, 1, 2. Rev. 1, 10.
1. Seing that Chriſt himſelf by his practiſe, and the Apoſtles both by their practiſe and vvritings, hauehave commended unto us onelyonly the Lords day, vvhichwhich is the firſt day of the vveek: wherein Chriſt our Lord roſe againe from the dead, bringing life and immortalitie to light, and everlaſting righteouſnes into the world, as being by him renewed for ever. In memorial vvhereof we are not enjoyned to ſet apart yerely other dayes, beſides the Lords day, but (as I noted before upon other occaſion) that we should often celebrate the Lords ſupper, in remembrance of him, ſo shevving forth his death, untill he come, to make us partakers of eternal ſalvation in his kingdome for evermore. Iohn 20, 1, 19, 26. Rev. 1, 10. Act. 20, 7. 1 Cor. 16, 1, 2. with 10, 16. and 1…, 23 — 26. Dan. 9, 24, 27. Eſa. 66, 22, 23. Exo. 20, 8, 9, 10.
2. Now alſo the obſervation of dayes & times that was under the Law a shadow of good things to come, is accomplished in Chriſt. And the ceremoniall difference of dayes is taken away together with the reſt of the Ievvish shadowes and ceremonies: all times being ſanctified in Chriſt to the name and vvorship of God, ſo as vve hauehave not now ſuch need or uſe of yerely rites and obſervations, as was heretofore under the Lavv, before Chriſts exhibiting in the flesh. Col. 2, 16, 17. Gal. 4, 10, 11. with Eſa 66, 23. Jer. 3, 16, 17.
3. And ſeing vve may not novv thus uſe the dayes which were once ordeyned by God himſelf, much leſſe may we thus uſe other that are deviſed by men, & impoſed on the church. Gal. 4, 9, 10, 11. with 1 Kin. 12, 32, 33.
4. Beſides that by ſuch obſervation of dayes, as is aforeſaid, ſuperſtition and other corruptions ſtill are nourished, and the Papiſts and others more confirmed in their errors.
5. Here alſo may be obſerved, that feſtivall or holy dayes are appurtenances of the Idols or Images (vvhether Chriſtian or Heathen) to which they vvere firſt appointed: and thus far forth apperteyne to the ſecond commandement, and are breaches thereof. In which reſpect likewiſe, it is not lavvful to invent, or to obſerue any ſuch as are deviſed by men, for the ſervice and worship of God. And therefore, as the reformed churches hauehave abolished and taken away the Images of the Saints, Apoſtles, Virgin Mary, the Rood, Crucifix, and the like: ſo should they likewiſe abandon their feſtivall or holy dayes, with all other remnants of ſuperſtition perteyning thereunto. Exo. 20, 4, 5, 6. with 32, 4, 5. 1 Kin. 12, 33. Eſa, 30, 22,
6. And vvhereas ſome, that hauehave rejected the other Saints dayes, doe yet reteyne the obſervation of Chriſtmas, Eaſter, and the like, in tegard of the Nativitie, and Reſurrection of Chriſt, &c. apply hereunto both the reaſons aforeſaid, and theſe alſo follovving more particularly.
Touching Eaſter, or the Reſurrection of Chriſt.
1. Whereas the obſervation thereof, from the Apoſtles times, is much alledged: note, 1. That it comming at the ſame time vvhen the Paſſeover was woont to be kept in Iſraell, it might the more be borne with, as ſome other rites, dayes, and ceremonies of the Ievves vvere for a time. Act. 15, 19, 20, 21, 24 — 29. Rom. 14, 1, 5. &c. and 15, 1, 2, &c.
2. The great and auncient controverſy, that was about the time of the obſervation thereof, betvveen the Eaſt & Weſt Churches, may wel shew that they had no inſtitution or certainty thereof. For if there had ben an Apoſtolik conſtitution thereof, vvhat needed there hauehave ben ſuch a ſtrife and contention thereabout?
3. We hauehave vveekely the Lords day, vvherein Chriſt roſe againe from the dead. And vvhat need or uſe then is there of one day yearely to be kept thereabout: vvhen as weekly we hauehave the Lords day, on vvhichwhich Chriſt roſe from the dead; and appeared to his diſciples that day, and eight dayes after againe (paſſing over the Ievves Sabbath;) and gaue to Iohn the Revelation on that day, &c. and all his actions are our inſtructions. Of vvhichwhich, ſee more here before, ſection 1. Concerning vvhichwhich alſo Iuſtine Martyr vvriteth thus: On Sunday we hauehave all generally our meeting together: inaſmuch as it is the firſt day, wherein God turning the darknes and matter (which he created at firſt) made the vvorld: and Jeſus Chriſt our Saviour that ſelf ſame day roſe from the dead. For the day before Saturday he was crucified: and the day after, vvhichwhich is Sunday, appearing to his Apoſtles and diſciples, he taught thoſe things which we relate unto you, that ye might look into them. &c. Iuſtin. Martyr. Apolog. 2. Ed…. Commelin. pag. 77.
Touching Chriſtmas, or the Nativity of Chriſt.
1. That the time thereof is not certainly knowen, or is much miſtakē: there being many reaſons of waight, why it should rather be thought to be in September, then in December, as novv commonly is held and obſerved. 1. The heauen and earth, and ſo the vvorld, vvas at firſt created in September (at which monethmonth, the Ievves to this day begin their civill yere) vvhereunto fitly is anſwering the creating of the new heauens and earth, brought in by Chriſt, and foretold by the Prophets. Eſa. 65, 17, 18. and 66.22. Rev 21, 1.
2. The monethmonth of September vvas in Iſraell by Gods ordinance, moſt vvhat a monethmonth of feaſts. Num. 29 cha. with Lev. 23, 23, 24, 27, 34. &c. Which might fitly type out the gladſome birth and comming of Chriſt at that ſeaſon into the vvorld; Whereof the Angell ſaid to the Shepheards, Feare not: for behold, I bring you good tidings of great joy, which ſhalbe to all people. For unto you is borne this day, in the city of David, a Saviour, which is Chriſt the Lord. Luke 2, 10, 11.
3. More particularly, in the monethmonth of September vvas the Feaſt of boothes or Tabernacles, ſolemnely obſerved in Iſraell. Levit. 23, 34 — 43. and Numb. 29, 12 — 38. Neh. 7, 73. and 8 chap, Which alſo might fitly lead unto the birth of Chriſt at that ſeaſon: of whom the Goſpell ſaith (ſpeaking of his manifeſtation in the flesh) The vvord was made fleſh, & dwelt as in a booth or Tabernacle among us, &c. Iohn 1, 14. For ſo doth the vvord*Ioh. 1, 14 with 7, 2. Mat. 17, 4 Act. 15, 16. Heb. 9. ch. & 11, 9 2 Cor. 5, 1, 4. 2 Pet. 1 13, 14. Rev 21.3. ESCENOSE there uſed ſignify, and implyeth thus much. Which may well hauehave ſpeciall reference hereunto.
4. Alſo in the ſame monethmonth vvas the Ark by Salomon brought into the Temple, to the moſt holy place, at the Feaſt of Tabernacles. 1 King. 8. 1 — 6. &c. Novv both the Temple, and moſt holy place, and the Ark it ſelf, vvere ſpeciall types of Chriſt in divers reſpects. Iohn. 2, 18 — 21. Hebr. 9, 24. Rom. 3, 25. Rev. 11, 19.
Touching vvhichwhich point, concerning this monethmonth and matter, becauſe M. Broughton*In his book called, Our Lords Family, &c. fol. 2. b. & 3. &c. hath obſerved divers things of good uſe & moment, I wil here therefore ſet down his obſervation in his own words, as followeth:
In what monethmonth S. Mark beginneth his ſtorie: and the reſt the opening of the heauens by the ſecond Elias.
Becauſe our Lord was baptiſed, euen beginning thirty, and to open the Kingdome, by teaching the covenant to many, three yeeres and ſix moneths: Seing his ſoules paſſage frō the croſſe to the Father is certaine in the fifteenth of Niſan; So his birth and baptiſme ſhould be in the ſeuenth monethmonth, Aethanim. Which was the firſt monethmonth, after the creation of the world.
Of the monethmonth Ethanim or September.
It may ſomewhat help to marke the old ſtory of Aethanim from 1 King. 8, 2. Al Iſrael aſſembled to the King Salomon, in the monethmonth Aethanim, in the feaſt, that is the ſeuenth monethmonth: And the Sacrificers brought the Ark of the covenant of the Eternall, unto his place; unto the Debir; unto the holy of holyes; and the Cherubims ſpred their vvings over the place of the Ark. This ſo ſolemne ſhould hauehave antitypon anſwerable in high matter. And what thing els can be, but that the moſt Holy was manifeſt in his Temple; & the army of Angels ſpred their wings; to hauehave him honoured at his comming then into the World.
The explication and ſtory, of the monethmonth Aethanim
The moſt learned Chaldee Paraphraſt Jonathan ſpeaketh thus, of Aethanim. It is the monethmonth of the auncient, and they called it the firſt monethmonth, of feſtivity. But novv it is the ſeuenth monethmonth. Thus David Kimchi doth expound him: Aethanim or Strength is the monethmonth wherein they gathered the fruits & encreaſe of the earth, to their houſes. For that cauſe it is called the feaſt of gathering fruites: So Aethanim meaneth ſtrength: and fruites and encreaſe of the earth be the life of a man. And ſome of our Doctors expound Aethanim, the monethmonth in which the Fathers were borne: the ſtay (Aethanim) of the world; as the ſpeach, Mich. 6, 2. Heare ye mountaines, and ye ſtrong foundations of the earth. Others call it Aethanim, from the ſtrength of the Lavves that are giuen for this monethmonth, both feaſts, and lawes, So Ralbag ſaith, I think it called the monethmonth Aethanim, for the feaſts: the ſtrong, and teaching juſtice: vvhichwhich are in this monethmonth. Thus far Ralbag. The firſt day had the Trumpets; the tenth, Expiation; the fifteenth, the feaſt of Tabernacles, for eight dayes. And Jonathans words cited of me afore, be thus expounded of Cimchi: Before the time, that Iſraell came from Aegypt, Tiſri or Aethanim vvas the firſt monethmonth. For in Tiſri, the vvorld vvas made. And by reaſon that the Children of Iſraell came from Egypt in Niſan, it became the head of moneths, and Tiſri became the ſeuenth. For ſo the bleſſed God ſaid unto them: This monethmonth shalbe unto you the firſt of moneths. To you, by reaſon that to the reſt of the vvorld it is not firſt: For Tiſri is the firſt. And thus much for the monethmonth.
So Iohn Baptiſt well might begin the firſt day, and aſſemble unto him much people fourteen dayes: and our Lord come to him the fifteenth day, when they had learned of the ſtronger then the Baptiſt, who would baptize with the holy Ghoſt and with fyer. So the fower Euangeliſts celebrating the Baptiſme, celebrate the birth, vvhichwhich vvas the ſame day 29 full yeres. So as the firſt Adam, and the other to Noah, came into the World that monethmonth, Chriſt ſhould come: And that time vvas fitteſt for Caeſar to bid men reſort to their cities: And moſt likely that ſhepheards vvould yet be abroad vvith their ſheep: And fitteſt for men to goe into a river naked to be baptized. And by Daniels half ſeuen, Iohn brought in Baptiſme; for Heathen; as David and Salomon onelyonly baptiſed Proſelytes. Maimony in Aſure Bia, tract. 12, & 13. And if his vvarrant had not ben ſure and plaine, from Daniell, none might hauehave come to him for Baptiſme.
So our Lord beginning a nevv yere of his age then, ſhevved the ſame time of the monethmonth to hauehave giuen us his comming into the World. And the Rabbines in Midras Rabba conclude that Meſſias ſhalbe borne in Aethanim or Tifri; full of feaſts, to teach of him. And God appointed no feaſts for the Winter: becauſe of the unſeaſonablenes of the Weather. Chryſoſtome miſtaking Iohns Fathers ſtorie, thinking that he miniſtred not in Iune but in September, began to diſgrace the ſtate of the Goſpell. Hence Turk and Jevv ſcoff, that vve place the birth, vvhere the conception ſhould be; and can yeeld no reaſon of our Gospels narrations, vvhichwhich vve make moſt unlikely to be true. And Anas Montanus helps Chryſoſtome, that Zacharie ſhould be high Sacrificer: Whereas all Ievves knovv, that the Candleſtick, Table, and Altar of incenſe vvere vvithout, and daily gone to by the ordinarie ſacrificers. Elias, fovver times made the beginning of Daniels half ſeuen, might hauehave taught the Ievves a ſure note, vvhat Elias, Malachie ſpake off. Novv the end of all the Euangeliſts is in the firſt monethmonth, tovvards leaving the Aegypt of this World at the Paſcha. And at Pentecoſt after, the Lavv vvas giuen to Moſes, vvhen the fiery lavv of the spirit vvas by Jeſus giuen.
So the conception of John, vvhere men placed his birth, falleth to Midſommer; and birth to the ſpring Aequinoctiall: and likewiſe the conception of Mary fell moſt fitly to Mid-winter; and our Lords comming into the world, to the †September.firſt monethmonth after the creation; and his Redemption, to the *March.firſt monethmonth for redemption from Aegypt. Theſe matters agree with Scripture, and plaine reaſon, &c. Thus far M. Broughton; whoſe obſervations about this matter, I thought here to inſert, becauſe they are of great waight, and giuegive great light to the point in hand.
5. Hither alſo may be referred, that Chriſt, after he was baptized, was fower Paſſeovers at Ieruſalem: and that”Luke 3, 21, 23. being baptized at that ſeaſon of the yere when he was borne: the things vvhichwhich he did betvveene his baptiſme and the firſt Paſſeover, vvere ſo many and of ſuch ſort, as might well take up all the time betvveene September and the Paſſeover in March follovving: As namely, his being in the wildernes where he was tempted, fourty dayes. Mark 1, 9 — 13. His abiding ſome while about the place vvhere Iohn baptiſed, Ioh. 1, 28, 29, 35, 43. His departing into Galilee: and going both to Cana of Galilee, where he was at a mariage, Joh. 2, 1 — 11. and to Nazareth, vvhere (as his cuſtome vvas) he vvent into the Synagogue, and preached on the Sabbath day. Luke 4, 16. and from thence to Capernaum, vvhere he dvvelt, and taught likewiſe on the Sabbath dayes. Mat. 4, 12, 13. Mar. 1, 14, 21. Luke 4, 31. Joh. 2, 12. His journey alſo from thence to Ieruſalem, to the Paſſeover (the firſt Paſſeover, after he vvas baptized) vvhichwhich is ſpoken off, Iohn 2, 13. beſides that he did many things, which are not all particularly recorded. Ioh. 21, 25. Thus then might vvel ſo much time be ſpent, as was between September & March, vvherein the firſt Paſſeover following his Baptiſme vvas celebrated.
6. Eſpecially, here is to be obſerved, the half ſeuen, of three yeres and an half (ſpoken off by Daniell) wherein Chriſt preached, after he was baptized. Whereunto fitly anſvvereth the ſpace of time between September and March, conteyning half a yere or ſix moneths: whereas if the reckoning be made from the end of December (where the nativity of Chriſt is now commonly placed) unto the Paſſeover in March following, there vvilbe but onelyonly three moneths, and not ſix moneths or the half yere, before ſpoken off. Dan. 9.27. Whereunto alſo (as touching the time) that phraſe of ſpeach may hauehave reference, vvhichwhich is uſed concerning the vvoman in the Revelation, of a time, and times, and half a time. Rev. 12.14.
7. Finally, as the Lords ſupper now among Chriſtians, anſwereth to all the Sacrifices which they had in Iſraell heretofore: ſo alſo the Lords day now is to us in ſtead of all their Feaſts and holy dayes of Sabbaths, Nevv moones, Paſſeover, Pentecoſt, and Tabernacles. So as novv vve hauehave no cauſe or need of ſuch yerely dayes and Feaſts, as then they had; Chriſt being come, who is the body of all thoſe shadowes, vvhereof the Feaſts vvere a part. Col. 2, 16, 17. compared vvith Eſa. 66, 23. Act. 20, 7. Rev. 1, 10, 11, &c. Of vvhichwhich, ſee more here before, Chap. 14. ſect. 2, and 5, &c.
On the other hand, there is alledged the ordinance concerning the Feaſt of †Or, Lots.Purim, enacted by Mardochee and Eſter, & accepted by the Iewes for them and their generations after them, in memorie of their deliverance from the tretcherie of Haman, &c. Eſter 9, 20— 32. Touching vvhichwhich, theſe things may be obſerved: 1. that the book of Eſter (wherein this is recorded) is Canonicall Scripture: and vvhether it were written by Ezra, or by Mardochee himſelf, or by ſome Prophet that lived in thoſe times; as the book it ſelf, ſo alſo the Feaſt there ſpoken off, hath the approbation of the Spirit of God, by vvhichwhich that hiſtorie was written. And who can ſay othervviſe, but that the Feaſt aforeſaid vvas in deed ordeyned & agreed upon by ſpeciall inſtinct and direction of the ſpirit of God?
2. That Feaſt might alſo be a civill ordinance and ſolemnity, kept in memoriall of the deliverance aforeſaid. And ſo much might both the maner of enacting it, and the name and uſe of it likewiſe import; it being eſtablished accounted & obſerved, as a time of feaſting and joy, and a good day, and of ſending portions one to another, and gifts to the poore. Eſther 9, 18, 19, 20, 21, 22, 23 — 29 — 32.
3. And hovv ever it were obſerved, whether as an ordinance civill, or eccleſiaſticall, or both: yet this is evident, that this vvas done in the time before Chriſt, when as now they had the obſervances of the lavv, whereof their Feaſts vvere a part by the ordinance of God: from the bondage vvhereof vve are now freed by Chriſt, and are taught by the Apoſtle to ſtand faſt in the liberty vvherevvith Chriſt hath made us free, and not to be intangled againe vvith the yoke of bondage. Concerning which, the Apoſtle reproving the Chriſtians ſaith, Ye obſerue dayes, and moneths, & times, and yeares: I am afrayd of you, leaſt I hauehave beſtowed upon you labour in vayne. Gal. 4, 10, 11. and 5, 1. &c.
Which laſt reaſon may be obſerved in like ſort, about the Feaſt of the Dedication, ſpoken off, Iohn 10, 22, 23. (at vvhichwhich time Iohn ſaith, Chriſt walked in the Temple, in Salomons porch, and reaſoned vvith the Iewes) which vvas a Feaſt ordeyned by Iudas Machabeus and the Congregation of Iſrael, in remembrance of the dedication of the Altar, ſpoken off, 1 Mach. 4, 59. Whereunto likevviſe may be applied the former reaſon, touching the Feaſts and shadovves then uſed, vvhichwhich typed out our ſpiritual joy in Chriſt, vvho is the trueth and body of all thoſe shadowes and obſervations. Col. 2, 16, 17.
And vvhereas ſome, for defence of Holy dayes invented by men alledge the voluntarie ſacrifices had in Iſraell: let theſe things further be obſerved thereabout: 1. That thoſe ſacrifices in Iſraell vvere to be ſuch onelyonly as God had preſcribed, & ſo to be obſerved, as the Lord had appointed. 2. That no Prince or perſons might forbid or take them away without ſinne. Which I ſuppoſe vvill not be ſaid touching the aforeſaid obſervation of Holy dayes. 3. That they vvere not urged upon Churches or perſons againſt their will, as the Holy dayes preſcribed by men now be. 4. That this or that man might bring them upon ſpeciall occaſion, vvhen the vvhole Church was not bound thereunto: vvhereas the obſervation aforeſaid is laid as a duty upon vvhole Churches, and not left voluntarie to this or that man, to doe or leaue undone, as they ſee cauſe. 5. That many vvho obſerue and plead for them, doe ſometimes acknowledge them to be humane ordinances, vvishing they were taken avvay, and keep them againſt their will. And hovv then can they be accounted as the voluntarie ſacrifices vvhichwhich the Lord preſcribed, and Iſraell obſerved of old? 6. Finally, if this plea vvere good and ſufficient in ſuch caſes, vvhat inventions of men are there in religion, that ſome would not thus plead for, that they are as the voluntarie ſacrifices had in Iſraell: & ſo open a vvide doore to all vvill worship, and in deed take avvay the ſecond commandement, or ſecurely tranſgreſſe it under ſuch colours and pretences?