THE VINDICATION of the SOLEMNITY Of the Nativity of CHRIST; Showing the grounds upon which the Observation of that and other Festivals is justified in the Church.  
With a short Answer to certain Queries propounded by one joseph Heming, in opposition to the aforesaid practice of the Church.  
By Thomas Warmstry. D. D.  Let us follow after things that make for peace, and things wherewith we may edify one another. Rom. 14.19. Unto you is borne this day a Saviour, which is Christ the Lord. Luk. 1.11. 
Printed in the Year 1648.   

The Vindication of the solemnity of the Nativity of Christ, etc.  
BEfore I come to answer these Queries, that I may make way for the clearing of men's judgements, I shall briefly lay down the grounds upon which the observation of this, and other Festivals is justified in the Church; which are these.  
First, It is a thing not only lawful, but justly due unto God, that he should be praised publicly and solemnly for this, and other such like great blessings as he hath bestowed upon the Church by Christ, and that to this end the memory of them should be preserved in the Church.  
Secondly, That for these ends, the Observation of a yearly day of memorial is a means conducible in itself, and approved by God in Scripture, who made use thereof among the ancient people to summon, and stir them up thereby to the praise of God for those great blessings and deliverances which were bestowed upon them.  
Thirdly, That the appointment of such days being conducible to those ends before named, which are Scripture ends, hath so far its ground in the word of God.  
Fourthly, That the Church hath a power from God to promote those ends which are commanded in his word, by all kind of means which are not contrary thereunto, and such a mean●● is this appointment of days, which hath been with approbation practised by the Church, even in the time of the Jewish Bondage, in the designation and ordaining of Festivals yearly to be observed, which were not enjoined by any express command of God, as is clearly to be seen in the institution of the Feast of Purim, Esther. 9.17. etc. and of the Feast of Dedication, Machab. 4.59. honoured and confirmed by the presence of our Saviour, Job. 10.22.23.  
Fiftly, That this power in the Church is, though unobservedly, yet in clear consequence, is confirmed by divers arguments from the allowance and practice of Adversaries themselves.  
As first, look what power private Ministers challenge, that they must much more allow the Church: But they challenge a power to appoint times for public worship, which are not expressly commanded by God as upon Lecture days: E go, And there can be no reason why hey should have more power to appoint an hour or more in a day, than the Church a day or more in a ye are.  
Secondly, There is as good reason that the Church should appoint days of f●●sting, which are not commanded by God, as d●yes of fasting, which are not commanded by God; since the end of the former is as exceptable to God, and more excellent than the latter, and hath no plea against it, that lies not equally against the latter.  
Thirdly, That there is much more reason that the Church should appoint solemn days for praising God for Christ, and for spiritual blessings, then for remporall ones: But the latter is allowed and pract●●ed by the Parliament, as may appear by the late Ordinance for the observation of the fifth of November, in memorial of the deliverance of that very State, Church, and Religion 〈◊〉 an outward destruction, which themselves now persecute: by the Army, in appointing days of Thanksgiving for their bloody Victories other their brothrens, in an impious way. Therefore the former, viz. the appoynement of solemn days for greater and sp●●●tuall blessings, cannot reasonably be condemned by them.  
Sixthly, This appointment of days to the purposes aforesaid, is no● 〈…〉, as notifying in opposition to any Law of G●●, 〈◊〉 of excellent use and benefit to God's people. 1. To preserve and 〈◊〉 the memory of these great blessings. 2. To stir up the people to the duties or praise.  
3. To call upon the Ministers in their several charges to study, and handle those great, and necessary parts of Christian knowledge. 4. To give so many opportunities for the assembling of the people to holy duties. 5. For the rendering of those great and mystical blessings familiar unto the people, thereby that being fulfilled in this sense, that the Psalmist speaketh in the 9 Psal. One day telleth another, and one night certifieth another; there is neither speech nor language, yet their speeches are heard among them. Thus it comes to pass that the Calendar of the Church, & ●he Cycle of the Festivals presents, is as it were an easy and familiar Catechism unto the people, and doth instruct them almost whether they will or no in the apprehensions or those high points and comfortable motions of the conception, nativity, Circumcision, Manifestation to the Gentiles, presentation in the Temple, of the death and passion, resurrection, Ascension of Christ into Heaven, and of the sending of the holy Ghost, to bring home the fruit of all; which are as so many parts of the holy Anthem of the Church, the Epiphonema, or cl●se of all which is in the Festival of the Trinity, which is unto all the rest as the Glory be to the Father, to the Son, and to the holy Ghost etc. at the close of a Psalm, calling upon us to give honour and praise unto the Trinity for all those incomprehensible blessings and benefits whereby the work of man's redemption is perfected and brought home unto us: This wisdom and piety of the Church is not understood, nor considered by those heady and hair brained people, that weigh things in the corrupt scales of o● their own contradictory and antecclesiasticall spirit; but they that are sober and peaceable discover and admire it, and bless God for it, and do foresee with sad hearts the designs of Satan moving against this Church of ours, by the abolishing of these and and other useful Ordinances and customs, to blot out by degrees the memory of the great and inestimable blessings of God in Christ, and to open the door to profaneness and infidelity: to the former benefits may be added, the mercy that doth hereby accrue unto servants, and the poor beasts in a relaxation of their labours upon such days, the incitements that they administer unto works of charity, neighbourhood, and hospitality; things very pleasing in the sight of God, howsoever disliked by those of this age that place religion in cruelty, Faction, and Sedition; and the nursery, and supply that is thereby suggested unto the exercise of our spiritual joy, and delight in God, and his goodness.  
Lastly, The authority of the Church both ancient and modern, both general, and of this particular Church, coming upon us with all these warrants, and conveniences to serve the ends of God and Scripture, and strengthened by the power of the civil Magistrate, and by the authentical Laws of the Kingdom in those Acts of Parliament which have established these things, must either engage all that are within the verge of the Church, and of this Church and State especially, unto a peaceable and pious obedience thereunto, or else leave the stain of Impiety, Faction, and of a turbulent and disorderly spirit, or else of folly and blindness upon all those that oppose it.  
Indeed there is nothing free from temptations; but it is well said of one, as I remember, and may be well considered of others, that it is not (at least not always) the infirmity, but the excellency of things that maketh them the matter of temptation: Abuses of things that are good must teach us wisdom and caution, but not set us upon confusion.  
And truly there is need of more wariness in the observation of these days than hath been used by many.  
1. That superstition be avoided, that we think not one day in itself better or more holy than another, but only so far as they are actually designed or applied unto the service of God: we must remember that these and other particular times, as places, are but circumstances in the time of the Gospel, the substance is in the worship and service that is given unto God thereupon, not in the observation of this or that particular day, which is in itself a matter of liberty, as the Apostle showeth, Rom. 14.5. etc. Col. 2.16. And that may be a satisfactory reason why in the new Testament these things are not particularly, or expressly enjoined in Scripture, because these are but matters of Order, and of liberty; not of absolute necessity, and therefore left to the moderation of the Church; but then we must remember that the liberty of Christians is first the right and interest of the Body, and then of the Members, who must not urge their particular interest against public moderations and constitutions in these things; yea, it is a main liberty that belongs unto the whole body of the Church, that she hath power to restra●ne the liberty of private Members by public authority for the public good; but Superstition must be avoided, as I have said; no humane authority must impose these, or any such like things, as substantial, unalterable, or absolutely necessary to salvation; but as matters of Order, as holy circumstances, and means conducible unto higher ends, and so and no otherwise they are to be received and obeyed by the people: according to this is that of a late learned Father of our Church, Non putandum plus sanctitatis uni di●i inesse quam alteri, sad sciendum quod propter ordinem &. praeceptum Ecclesiae aliasque causas supra memoratas uno die magis quam alio convenimus, ad hac exercitia sanctitatis.  
And again, Non putandum, 
Bishop Davenant upon the Coloss. c. 2. v. 16.  etc. we are not to think that the Church of God is tied by any necessity to the immutable observation of these particular Festival days: Sed statuendum, saith he, dies hosce humanâ authoritate constitutos câdem posse tolli & mutari, si utilitas & necessitas Ecclesiae id postulaverit, nam omnis res per quascunque: Causas nascitur per casdem dissolvitur: But it must be so judged, that these days which are appointed by humane authority may be abolished, and altered by the same: where the profit and necessity of the Church doth require it; for all things are dissolved by the same causes whereby they are established: But then this aught to be done upon good and true grounds, and by 〈◊〉 power equal at least to that that hath established them.  
2. There must be care taken that there be a prudent moderation used in the number of such days, that nothing be imposed o-over burdensome upon the people.  
3. That they be rightly employed, not in Superstitious worshipping of Saints or Angels, as is in use in the Church of Rome, nor yet in riot, intemperance, or any other sinful liberty, as hath been the practice of too many amongst us, making little or no other use of such times, but to give themselves to idleness, looseness, and vanity; an evil that hath not only violated the holiness of these Festivals we speak of, but also the Lords day, which some have turned into Sabbathum Vituli aurei, into the Sabbath of the Golden Calf, of which it is said, Exod. 32. That The people sat down to eate and drink, and risen up to play. Others into Sabbathum B●●●● & Asinorum, the Sabbath of the Ox and the Ass, spending it in eating and drinking, and doing nothing; and too many make little or no other difference between that and other days: But only in putting on their better , and giving themselves to none, or else worse employment than all the rest of the week, as if bene vestiri & nihil agere, To be well attired, and to do nothing were to celebrate the Christian Sabbath.  
And indeed it cannot be denied, but as this hath been the ill lot that too many have cast upon the Lord's day, and other Festivals: So it hath been too too much the share of the Solemnities apppointed for the celebrating the Birth of our Saviour, and the rest of the Festivals that the Church hath joined with it, which instead of being made days of praise and thanksgiving to God, and of the exercise of other holy, christian, and charitable duties with that sobriety that becomes Christians, have been made days of riot, and gaming, and wantonness, and unlawful liberty, as if men were to sacrifice to the Devil for these great and incomprehensible mercies of God: A great and intolerable abuse of such blessed opportunities, and such as, (although it doth not at all justify men in the abolition of them, but should rather have set them upon the Reformation of those miscarriages, and the restitution of such times unto the first and prefitable institution of them, That these evils and corruptions being removed, the divine Solemnities, and Religious Duties might have been returned and advanced still amongst us, to the comfort of the Church, and the honour of the name of God) Yet they may justly provoke God to deprive us of the comfort of these joyful Celebrities, which we have so miserably abused to his dishonour, and the hurt of ourselves, and of our brethren: But these being the errors of particular men, they do not blemish the constitution of the Church in these things, which intendeth not such times for such evil purposes, but for the service and honour of God, and the edification of his people. And therefore as it must be the care of all good Christians to separate the abuses in practice? So it is their part and duty to yield a ready obedience unto so profitable and wholesome a constitution; and as in other Festivals, so in this of the Nativity of Christ, etc. This being as it were the rising of the Sun of righteousness upon us with healing in his wings, and that whereon all the succedent work of our redemption and salvation doth depend: And therefore as this doth in an eminent and special manner challenge our praises and solemn services and acknowledgements unto God for so great a mercy: So the Authority of the Church in appointing a solemn time, for such solemn service doth serve an holy and Scripture end, very acceptable to God, and by such a means, which he himself hath approved, and allowed the Church of God to make use off, and doth justly require our obedience thereunto, which we cannot withdraw ordinarily, without making a breach in that Communion of Saints, which is both our comfort to enjoy, and our duty to maintain,  
And these grounds being thus laid, and well understood, I hope may satisfy any peaceable minded Christians, and arm them against all material temptations that your Queries (which you seem to think such Giants) can offer against it; and therefore I might well though perhaps set a period here unto this present business: But lest you should think yourself despised, or grow wise in your own conceit, and for your further correction, and the more full satisfaction of others, I offer you and them this short answer unto your Queries; and if you or any other shall think them in any thing wanting in that clearness which yours, and some other men's apprehensions may perhaps require; I shall by God's grace be ready if I may be allowed liberty to do it: To render all things out of question and to resolve all doubts that may rest behind in a fair, calm, and Christian disputation, and discussion of the point with you or any other that shall in a sober and ingenuous way desire to enter into discourse with me thereabout.  
In the mean time take this brief Reply unto your Demands.  

To your first Quaere.  
Whether such religious customs as are binding to all the Churches of Jesus Christ, ought not to have sure footing upon the Word of God or Apostolical practice?  
Answer, That it is ground enough for the establishment of Customs in the Church, and to bind all Churches to the Christian observation the roof, so far as is required unto Church Customs, and matters of order. etc. That such Customs and Observations beingin themselves harmless, and conducible to those ends which Gods word prescribeth, are commanded unto us by the Authority of the Church Catholic; and because this quaere is somewhat too wide for the particular drift you aim at; give me leave to take away all doubt, to contract it a little by adding this corollary: That in such things the Authority of any particular Church is sufficient to bind those that are within the Verge of it. The Examples of the Feast of Purim and of Dedication before mentioned will come in seasonably here for the confirmation of this.   

To your second Quaere.  
Whether you can substantially prove that Christ was borne on the 25 of December? And what your proofs are?  
Answer. That because as we have laid down the designation of this or that particular day is a thing in itself indifferent (though the day being known wherein such mercies were performed may seem more convenient than another.) The main thing that we rest upon being this: That God may be solemnly praised for so great a mercy, and to this end, that that day what ever it be, which is set apart by the Church for that holy purpose be duly observed: Therefore although there is perhaps more to be said heerin then you are a ware of; yet to make short work, and that they may be the easilier satisfied, who are not able to examine Antiquities: I answer that it is not at all necessary for us to prove substantially that Christ was borne upon the 25 of December; it is sufficient for us that the Authority of the Church hath apppointed that day to perform the duty of praise therefore unto God, neither do we so much depend upon that day, but if upon good reason and equal Authority had designed any other, it might be indifferent to us; so that God may have his honour in the solemnisation of his great mercies, whether in this month, or that month, on this day, or that day, is of small concernment, but in point of order, peace, uniformity, and obedience; to dote upon this or that day otherwise were superstitious.   

To your third Quaere.  
Whether the celebration of that day (grant he was borne on it) can be clearly warranted by you from Scripture? And what your Scriptures are?  
Answer, It is answered already in the Reply made to the two former, where you have been showed, that it is neither necessary to be proved that Christ was borne upon that day, nor yet that there needs any particular Scripture warrant for the observation of such days, more than is expressed in the answer to the first, and the grounds that are laid before you, and so much as hath been showed we have abundantly for this day. Viz. That the Church hath power to appoint a day for so holy and excellent an end prescribed in Scripture, and warranted unto us by the practice of a Choir of Angels, of Simeon and Anna, Zachary and Elizabeth, in the Divine Story.   

To your fourth Quaere.  
Whether you can clear it by sound consequence from the New Testament, though not set down there in totidem verbis?  
Answer, That which hath been said may suffice, in that the celebration of this day is apppointed by sufficient Authority, for those ends which are commanded in the New Testament, as is the rendering praise to God for so great a blessing of the New Testament, and is a means allowed by God for such purpose, and conducible thereunto, as hath been showed in the grounds.   

To the fifth Quaere.  
Whether you can do it by universal tradition?  
Answer, That it is well known that the observation of this day hath been very Ancient, and doth appear to be of universal reception; as (if leisure and opportunity would permit) might be manifested more abundantly, but for the present it may suffice to set down that notable testimony of St. Cyprian, a very Ancient Father, in his book de Nativitate Christs in initio. Adess (saith he, speaking of this Festival of the Nativity of Christ) Christi multum desiderata & diu expectata Nativitas, adest Solemnit as inclita, & in praesentia salvatoris, grates, & lands, Visitatori (no per orbem terrarum Sancta reddit Ecclesia. There is now present the much desired, and long expected Nativity of Christ; now is present that famous Solemnity or Festival, and the holy Church throughout all the World doth render thanks and praises to her visitor in the presence of our Saviour; and though it be sufficient to bind us; that so wholesome custom is enjoined by Authentical Authority in this Church and Nation; yet this and other testimonies that might be brought of the Antiquity and universality thereof, do much strengthen the obligation that lies upon us, for the Religious observation thereof.   

To your sixth Quaere.  
Whether (in case it can be evidenced by none of these, viz plain Text, solled Inference, universal Tradition) it be not a mere humane in vention, and so Will worship? And how you will one day acquit yourselves before God, for placing, and crying up men's Inventions, instead of the institutions of jesus Christ? And whether it were not faithful dealing with poor simple people to tell them that you have neither of these to warrant it?  
I answer, it is already avoided, and needeth no further Reply but this, first, that you have been taught if you can learn that we have inference enough to satisfy men that will be content with evidence, and wish you would attempt nothing in the Church, but what you could plead half so much for: Secondly, that the observation of these particular days is not enjoined by the Church, or used by us, as any substantially part of worship, but as a circumstance of worship, and 〈◊〉 can be no will-worship, no more than your appointing this or that particular hour for preaching, and prayer upon a Lecture day, or the appointing of days of thanksgiving for Victories, for temporal deliverances, or of Public Fasts by humane Authority (which as to the designation of the particular times are unquestionably of humane invention) are therefore to be accounted will-worship; unless you will have the will-worship to lie in this; that these days we speak off are apppointed by good and full Authority, and that Christ is remembered therein; and now I entreat you to consider how you will one day acquit yourself before God, for slandering and crying down the wholesome orders and constitutions of the Church, to bring in division, confusion, and profanation; and whether it were not faithful dealing with those poor simple people, that you or others have seduced into seditious and factious courses, and murmur against Government and Order, to tell them that you understood not things yourselves, nor have taught them in the ways of peace and righteousness, as you should have done.   

To your seaventh Quaere.  
(Since days and times commanded by God himself to be observed under the Law, were and are unlawful under the Gospel) Whether days and times commanded by men, and not by God, under the Gospel, are not less lawful.  
Ans. Those days and times that were commanded by God himself to be observed under the Law, were appointed by him for that time, as types and figures of the things of Christ, as Saint Paul will instruct you Coloss. 2.16.17. and in regard of that typical use, and the Legal necessity thereof are vanished at the coming of Christ, which is the body and substance of those shadows; and therefore though they be so far become unlawful, it will by no means. infer that therefore those days and times which are commanded by men with sufficient warrant from God under the Gospel as conducible means unto Gospell-ends, and for the solemnising of the glory of God for Gospel blessings, should be concluded unlawful, since the aforesaid reason of the abolition of those things of the Law, is no way applicable unto the Festivals, or other wholesome constitutions in the time of the Gospel, which are neither enjoined as types, nor as things necessary to salvation, but as matters of order, and circumstantial means for the promotion of other substantial duties, not opposing, but asserting and magnifying the great blessings that God hath revealed, and imparted unto us in, and by, the Messiah now come. But for your further instruction, I desire you to take notice, that in the Feasts of the Jews, as there was something Ceremonial, so there was something Moral: that they were of unalterable necessity restrained to such and such particular times, that they were to be celebrated with such and such particular Ceremonies, and were therein types and figures of the things of Christ, and the time of the Gospel, and that by the indispencible obligation of the divine precept; in these and such like considerations, they were Ceremonial and temporary, belonging unto that Sat of the Jewish Church; But if they be considered as they were certain solemn and convenient times set apart for the public worship of God, and for the more solemn testification of their thankfulness unto him, for those great blessings and deliverances that they received from him; This was, as a learned Author tells us, morale, & naturale, & cum caeter is omnibus gentibus common, it was moral and natural, and common with them unto other nations. Now though that which is typical and ceremonial be abolished as a shadow by the coming of the substance, yet that which is moral and natural remaineth; it is still not only lawful, but pious for the Jews to set apart some times to praise God for their deliverance out of Egypt, and for those other blessings which that Church received from him, and so that the typical and properly legal use, together with the indispensable necessity of those particular times and ceremonies be cast away, it were no impiety in them, as matters of order, to make use of some or more of the same times which they formerly observed for this moral purpose. Yea we find St Paul Acts 18.21. and 20.16. resolving and endeavouring to keep one of those Jewish feasts at Jerusalem, long after the ascension of Christ and the abolition of the ceremonial part of the Jewish Law, and to take advantage of that solemnity to glorify God amongst them. And if all this will not save you from a wonder, I entreat you to consider that the effect of the abolition of the Ceremonial Law, was the taking away of the legal necessity and the typical use of them, not the rendering of the matter of those Ceremonies unlawful; and for your better satisfaction in this point, I refer you to a Treatise of mine lately set forth, called, The sighs of the Church and Common Wealth of England, pag. 312.313. etc. where I hope you will find this matter abundantly cleared. 
Daven. a Coloss. ●. 16.  And now the foundation of your seventh Quaere being thus searched and found to be of so sandy a constitution, we need not trouble ourselves any more about the Quaere itself: but to tell you in the words of a Reverend Divine, Quicquid nonnulli contrà afferre solent piè & pr●denter prospectum est ab Antiquis patribus, ut anniversariè in Ecclesia celebrarentur ingentia illa beneficia incarnationis filii' Dei, passionis, resurrectionis, ascensionis, missionis Spiritus Sancti, quorum omnium memoriam solennitatibus constitut is consecramus, no volumine temporum ingrata surreperet nobis oblivio, ut loquitur Aug. de Civit. Dei. lib. 10. c. 4. Whatsoever some are wont to bring to the contrary, it was piously and prudently provided of the ancient Fathers, That there should be anniversary or yearly celebrations of those great benefits, of the incarnation of the son of God, of his passion, resurrection, ascension, and of the sending of the Holy Ghost; the memorials of all which, we consecrate by appointed solemnities, lest, as S. Aug. speaketh, by the course of the times an unthankful forgetfulness thereof should steal upon us. And the same learned Author will show you that we are invited hereunto by the obligation of gratitude that we own unto God, as public benefits are to be publicly acknowledged, and to be celebrated with public thanksgiving: which cannot commodiously be done, unless they that have the rule of the Church and Common wealth, do appoint set days for the people to come together to that purpose Joel. 2.15.  
That we are encouraged hereunto by the people's benefit which they may reap hereby in being upon such occasions made acquainted with the chief mysteries of salvation, which whether they shallbe instructed in, or no, is a matter of too great concernment, to be left to the discretion of every private Minister; and therefore the Church hath thought fit to call upon them for it by these Festivals. And I pray God the attempts of the abolition of these memorials, be not the drifts of some secret plot of Satan, to make way for the stealing of Christianity out of this Nation: if we consider the motions of some other engines of his, together with this in these times, I doubt we may find but too much cause to suspect it, and cause enough for all good people to desire to prevent it, by being unwilling to part with any the least lawful means, that may serve to keep up the memory and impressions of Christ, and his wonderful mercies in our hearts.  
He will show you also, as I have done, how this practice is confirmed unto us by the examples of the godly people in the Scripture, who have appointed set and yearly days for such purposes, besides those that were commanded expressly and particularly by God himself. And I can add that the same is yet further confirmed unto us, by the judgement and practice of holy men in the Christian Church, not only of the Ancients, but of many famous modern Protestant Divines. As Melancthon, Hemingins, Scultetus, etc. all which being put into the same scale with the Authority of the Church of England, and the Law, which hath yet found no Authority equal unto it, to dissolve the Acts thereof in this kind, will I doubt not weigh down all the seeming reasons or divinity upon which you have grounded your Quaries.   

To your eighth Quaere.  
Whether the true and genuine Interpretation of Christmas be Christman? And whether to persuade people'tis so, be not to abuse and delude them? And whether we may not as well interpret Candlemas Candleman, Michaelmas Michaelman, as Christmas Christman?  
Answer, That this is a question so childish of so vain importance, and so of no concernment at all to the business propounded: That I might be excused if I should say no more, but either to wish you more wisdom and sobriety in the things of God and his Church, or if you know any that is guilty of making so foolish a descant upon that name of Christmas as your Quaere presents, to leave you to him for a Reply; neither the Church of England nor I are bound to justify the follies of particular men: But lest your insinuated quarrel at the name of Christmas, should meet with any such weak judgements, as to produce any scruple (premising this, that these are things that neither the Church of England, nor I conceive any discreet child thereof will stand upon any further than they serve to make us understand one another, and I wish all quarrels about names were so at an end amongst us) I say yet further, that the interpretation of learned Bishop. Andrew's might have been better thought on by you, than that fond one you have mentioned, reducing Christ-mas to Christi missa, and taking missa for missio; so that it may present the importance of the Feast. Viz. The sending of Christ into the world, or if this be liable to some exception; yet it cannot be denied but the word Mass, however it hath been corrupted in latter times, is from missa, and I believe you may find that the word missa hath been of good use in the Church, and derived from a good and laudable custom of dismissing the Catechumeni before the Communion in the Primitive times, and may import as much as the Office, or Communion of the faithful, and then Christs-masse may sound as much as the Office or Communion of the faithful upon Christ's day, or in the praise of Christ, or in memorial of him; or if you are loath to admit of this in justification of the word missa, I entreat you yet to allow thus much: That however evil the word is in the use of the Church of Rome, yet since you know it hath no such evil importance in the sense of the Church of England (and it is not unlawful to reform the abuse of words as well as things) there can be no harm in the use of that title for distinction, no more than it was for St. Luke in the 17. of the Acts v. 22. to comply so far with custom as to call the street in Athens by the name of Mars his street, although Mars were an Heathen Idol, or to call Dionysius by the title of the Areopagite v. 34. I advise you therefore to take the Counsel of St. Paul hereafter, for your own good and the quiet of others, and the Church, that instead of being such a one as he condemneth, 1. Tim. 6.4.5. sick of a spiritual tympany, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doting or madding about questions and strife of words, whereof cometh envy, strife, rail, evil surmisings, froward disputations of men of corrupt minds, and destitute of the truth; you would become such as he adviseth, 2. Tim. 14.23. That you strive not about words, which is to no profit, but to the perverting of the hearers; and that you would put away foolish and unlearned questions, knowing that they engender strife.   

To your ninth Quaere.  
Whether the Saints are bound to rejoice in the Birth of Christ on that day men superstitiously call Christmas, more than at other times? And whether the Lords day be not [the] day apppointed for them to rejoice on?  
Ans. Leaving your imputation that you lay of superstition upon the name of Christmas to the correction of that which hath been already said unto the Quaere next before. I answer, that though Christians are bound at all times to rejoice in the birth of Christ, which is sufficient to condemn the boldness of those that forbidden men upon any time or day to do it by that rule of the Apostle, Philipp. 44. Rejoice in the Lord always, and again I say rejoice; yet to help our infirmities, and to stir up our backwardness, and to make for the greater cheerfulness and solemnity of this joy, the Church hath done well and piously to appoint some special times to call us together to rejoice in the great mercies of God, and in that regard it is more especially required of all her Children to do it at such times then at other times, and the fault is the greater to omit it then, in as much as to the neglect of the universal duty is added the sin of disobedience against the wholesome orders of the Church, and a division the rain of ourselves from the Body, and a denial of that concurrence and assistance that we ought to give in the communion and fellowship of God's people in those things which are publicly performed for the celebration of the praise and worship of God, and for the advancement of divine comforts in the Congregations. And though it be true that the Lords day is a day wherein they ought to rejoice, which yet as to the particular day, is but an holy circumstance, and a matter of order, though established by great Authority, notwithstanding it is not (the) day in such a sense, as your parenthesis would perhaps insinuate, as to exclude all other days from the business of solemn rejoicing in God's mercies; for how then will the fifth of November, and the days of Thanksgiving, that have been of late apppointed, be justified? and therefore your question makes nothing against our conclusion; for though that day be to be observed for a day of joy it. God, it doth not forbid others to be so employed.   

To the tenth Quaere.  
Whether Christmas day ought in any respect to be esteemed above another of the Week days? And whether people may not without offence to God follow their lawful vocations on that day?  
Answer, In itself no day is necessarily to be esteemed better than another; for as the Apostle tells us, he that esteemeth all days alike doth it to the Lord. But in the use of it, as a matter of order, and as it is dedicated by a lawful power in the Church, in a more especial manner then the rest, in respect of obedience, order, and compliance with those sacred ends for which they are so designed, Christmas day, and other Festivals of the Church ought to be esteemed above another day: For it is the duty of Christians to comply with one another, and to obey Authority in those things that are profitable and conducible to holy and good purposes: And therefore it will follow, that without necessity, for people to departed from this Rule, and to do it with contempt of Authority, and to the discouragement and hindrance of such holy ends and duties, by following their ordinary vocations which are lawful at other times, is a breach of good order, a violation of unity, an hindrance to piety, and the holy Solemnity of such times, as well as to do it upon a day of Fasting or Humiliation, instituted by humane Authority: and cannot be so done without an offence to God.   

To your eleaventh Quaere.  
Whether you think the Parliament and assembly have erred and played the fools in condemning and r●●sing out Holy days not warranted in the Word? And whether to observe them, be not highly to dislike and flatly to contradict (in point of practice at least) their proceed morder to a Reformation?  
Answer. I doubt not to say that they have erred in divers respects: First, in making unnecessary changes in the Church, which ought not to be done, but upon urgent causes; but doth discover in them that do it a love unto change, which the wise man condemneth, Prov. v. 4.21. and is ordinarily of evil consequence to the Church, as we find by too lamentable experience; for whist the people like those that are sick of a Fever have thought good mutationibus pro remediis nti, to take such kind of changes for medicines, their remedy, have proved their greatest diseases; and now we see how sick they are grown of their Physicians, and how sick the Physicians are of their own administrations: Secondly, they have erred in going about to abolish so harmless and useful a means of the promoting of God's glory, and of the edification of the people: Thirdly, in undertaking to dissolve so laudable customs, and so universally and anciently received, and established by full power of the State and Church, either without any Authority thereunto or by a power inferior unto that, whereby they were constituted: Fourthly, in doing those things without any admission of those that are contrary minded to be heard, or any fair discussion or debate of those differences that are in men's judgements thereabout: and therefore their proceed therein are, and may be justly disliked and contradicted both by declaration and practice, without lying open to any such charge as you mention of opposing proceed in order to Reformation, properly so called; such undertake with the rest that are like them, being rather in order to a deformation. But whether in this they have played the fools, or no, I leave that to you to determine.   

To your twelfth Quaere.  
Whether (since most men and women in England do blindly and superstitionsly believe Christ was borne that day) preaching on it, doth not nourish and strengthen them in that belief?  
Answ. Although it be admitted to be a matter of some uncertainty whether our Saviour were borne upon that day, or no, yet (it being not material unto the lawfulness and wholesomeness of the observation of the solemnity, as hath been declared) if it be an error in the people to apprehend so, yet it is an harmless one, and without the danger of superstition, which yet Preaching upon that day doth neither necessarily nourish nor strengthen in them. I shall not deny but there hath been some difference in Antiquity concerning the very day upon which Christ was borne: but Hospinian, who was no friend unto the Church in these things, confesseth, That from the most ancient times, it was celebrated on the 25. of December; which he prooveth out of Theophylus, a very ancient Bishop of Cesaren Palestine, who lived about the time of Commodus and Severus the Emperors. The Arguments that are brought against the reception of this day, for the very day of our Saviour's Birth, from the imposition of the Tax of the Roman Emperor, and from the shepherd's watching of their sheep by night, are not at all concludent, but of weak importance, to overthrow so ancient and received an opinion in the Church: Though that time might be less convenient for people to travel into their own Countries, as was required in that imposition of Augustus, yet it is no strange thing in Magistrates, and those both prudent and pious, to pass through such small and private inconveniences for the obtaining supplies of public necessities; it would be a very weak argument, if any should hereafter undertake to prove this unhappy Parliament began not in November, because that Month is usually none of the best seasons to travel from the several parts of this Kingdom to London in. And though sheep are tender creatures, yet that season is not of, the same bitterness in all Climates, and if I mistake not, as tender as they are, they are even in this Northern and cold Climate folded sometimes without doors in the winter: if the difference about this point be such that no certain resolution can be found, it is lawful for the Church to make choice of such a day for the purpose of this solemnity, as appears most convenient. And what day more convenient, then that which as it is confessed to have been most anciently received, so is commended too by the universality of the practice and consent at least of all the Western Churches therein? and if God be served and praised by us in such holy and solemn manner as is due for so great a mercy, upon that day which the Church hath enjoined, it will be, no doubt, as acceptable to God, as if it were done upon some other day of your choice, whether it be the very day of Christ's birth or no: and I hope you do think it fit, that some day or other may be employed in so good a business. The only question than will remain, whether the Church and Magistrate, or you be fit to choose, which is not worth the discussing.   

To the thirteenth Quaere.  
Whether this Feast had not its rise and growth from Christians conformity to the mad Feasts Saturnalia (kept in December to Saturn the Father of Gods) in which there was a Sheafe offered to Ceret Goddess of Corn; a hymn in her praise called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? And whether those Christians by name, to cloak it, did not afterwards call it Yule; and Christmas (as though it were for Christ's honour?) And whether it be not yet by some (more ancient then truly or knowingly religious) called Yule, and the mad plays (wherewith 'tis celebrated like those Saturnali●) Yule games? And whether from the offering of that Sheafe to Ceres; from that song in her praise; from those gifts the Heathens gave their friends in the Calends of January, om●●is gratia, did not arise or spring our blazes; Christma Kariles, and New-year's gifts?  
Answ. That the original and growth of so pious and holy a practice in the Christian Church, should be allowed no other root but a supposed conformity of Christians to the mad feasts of Saturnalia, when there are so many better and clearer fountains to derive this from, in the order that it hath unto Scripture end and duties, to Gospel and Christian performances, and in the warrant that it hath from Scripture examples in like matters, is an argument of some want of charity in those that go about to infect men with such persuasions. Charity engageth us to judge the best even of the actions of private men, much more of the public constitutions and observations of the Church; what ever abuses have been brought in by wicked and lose men to corrupt and deprave these wholesome ordinances, (which we approve not nor will undertake to justify) There is no conformity nor compliance at all, between the holy aims and intentions of the Church of God, in the appointment of this or other festivals, and the frantic, lose, and impious manage of the Saturnalia among the Heathens. These are appointed by the Church to be days of piety and sobriety, of praise unto God for his great mercies, of spiritual joy in his divine comforts and holy delights in our Christian societies, of hospitality and mutual offices of Christian love one to another, which are the true and proper employments of holy festivals, commended and warranted unto us by the word of God. If any practices have crept in (as there have too many) to the depravation of these times, and disappointment of those ends for which they were instituted, by riot and looseness, or such rude carriages and demeanours which may be too truly sorted with the Heathenish Saturnalia, they have been anciently reproved, as Hospinian will inform you by that which he hath cited out of that famous Oration of Gregory Nazianzen upon the Nativity of Christ: And he will tell you a Story too if you will believe it of one Otherus and some others to the number of 15. who being reproved by Rupertus a Priest for profaning that night of our Lord's Nativity, by light and lascivious dancing and singing, and required from him ut ab hujusmodi lsvitate in nocte tam sancta desisterent: That they would desist from such lenity in so holy a night, when they would not yield unto this wholesome advice, But persisted in the vain exercises they were about, upon the prayer of Rupertus that they might continue dancing so all the year long, They did so continue night and day for the space of a whole year: and he citys Trithemius in chron. Hirsang. for the Author of this Story; which if it be true doth not at all oppose, but confirm these constitutions of the Church, as the judgements of God sent upon those that are the prophaners of the Lords day, are brought to justify the observation thereof; it doth indeed disallow the abuses thereof, which as they were anciently condemned, so we condemn them still, being contrary ●s to the righteous commands of God, so to the wholesome institutions of the Church: I earnestly exhort all Christians carefully to avoid all such courses and miscarriges, and to sanctify this and other such like Festivals unto God in holy and Christian duties as they ought, and the Church enjoins, left they answer the contrary dear unto God, as well for the enormity of their vicious carriages, as for the profanation and scandal that they thereby bring upon these profitable Orders of the Church, and their sacrilegious robbing of God of such times which are consecrated to his Divine Worship, That they may employ them in the service of the Devil: But in the mean time I cannot but wonder at the strange dispensations of these times, wherein for aught appears, there is more strictness used against the preaching of the word of God, and holy exercises upon these days, then against any of the foresaid abuses and miscarriages. We have heard of the persecution and imprisonment of Ministers for attempting to preach the Word of God, upon the festival of Christ's Nativity, and of strict and forcible prohibition thereof; but whether there hath been half so much strictness against ●iot, or lightness, or vanity, at such times, let it be considered; and surely such dealing is no good character of a Reformation. They that do so, winnow not with God's sieve, but the D●vels, shaking out the wheat, and retaining the chaff; they are no good Physicians, that purge out the good and wholesome humours, and leave those that are corrupt and distempered behind, nor is this the way to procure health unto the body. In the name of God if they mean to reform, as they talk, let them distinguish between good and evil, between healthful and profitable institutions, and pernicious and abusive depravations, and let these be removed, and those established: if it doth appear that the time of this Festival doth comply with the time of the Heathens Saturnalia, This leaves no charge of impiety upon it; for since things are best cured by their contraries▪ it was both wisdom and piety in the ancient Christians, (whose work it was to convert the Heathens from such as well as other superstitions and miscarriages) To vindicate such times from that service of the Devil, by appointing them to the more solemn and especial service of God and to recall people from that practice of wickedness by calling them unto the practice of true holiness thereupon. As for that you add about your Yule games, it is not material, after that which hath been said, and therefore for brevity sake I pass it over. The Blazes are foolish and vain, and not countenanced by the Church. Christmas Kariles if they be such as are fit for the time, and of holy and sober composures, and used with Christian sobriety and piety, they are not unlawful, and may be profitable, if they be sung with grace in the heart. New year's gifts, if performed without superstition (and you must have ground ere you may charge them with it) may be harmless provocations to Christian love, and mutual testimonies thereof to good purpose, and never the worse, because the Heathens have them at the like times. The Heathens use to eat at noon, and so do we, if it be harmless to join with them in hours designed for acts of nature; why not in days designed by us for acts of love and mutual affection; if those days and their practice thereupon be tainted with superstition, it will not follow that ours must needs be so, or is it not lawful for us to employ those days well, because they do ill? But this is no Religious but a Civil matter, and therefore not requisite to stand much upon it; no great matter whether that custom be held up or no, and yet there is no need in such times as these to discourage and forbid acts of love and mutual kindness. This Age is not Gok of any superfluities in this kind in the general, and therefore no great needs of physic for such diseases: Trouble not your selves therefore any more about this matter; if you dislike New-year's gifts. I would advise your Parishioners not to trouble your conscience with them, and all will be well.   

To your fourteenth Quaere.  
Whether conformity to, and recention of Heathenish Customs be commendable in Christians, suitable or agreeable with Gospel Principles, though under pretext of Christ's Honour and Worship?  
Answer, You seem to me to be ignorant, and have taken up opinions at too easy a rate; give me leave therefore to inform you a little: All Customs are not Heathenish that are observed among Heathens; it is a custom with Heathens to kneel at prayer, yet this is no Heathemsh custom; it is a custom with Heathens to institure public Fasts, and days of Humiliation in times of danger and calamity, will you say therefore that Christians are Heathenish, or comply with Heathenish customs in doing the like? Or if we may join with them in appointing days of fasting, why not as well in appointing days of feasting, as long as we join not with them in superstition about either? We must not deny Christ because the Devils confessed him. It is no good Christianity in the people of this Age to hate their brethren, because the Publicans are friendly unto theirs, Math. 5.47. We are not sure bound to profane all times that the Heathens have superstitiously consecrated, if we are, I doubt you will scarce have half an hour in the day or night left you for your devotions: We may join with Heathens or any in those things, that are good and wholesome. Heathenish customs cannot be good, but many customs of Heathens may: They have learned, it is probable many practices of Religion from the people of God, and have corrupted the Copies that they have taken from the Originals, it is not necessary therefore for God's people to cast away the Originals which are pure and good. Heathenish customs are such as stand opposite to the doctrine of Christ and the Gospel: The Religious observation of these Festivals makes for both; to appoint and observe a day holily and religiously for the solemn praise of God for Christ, and Gospel mercies, cannot be said to be against Christ or the Gospel; since the former is honoured, and the latter preached and published by this means: This therefore is no Heatherish custom; take you keed of complying with an Heathenish design of abolishing the memory of Christ and Christianity from amongst us, it is a danger worthy of a double caution, it is not a pretext o● Christ's honour, But the truth thereof that justifies these days, and is the proper and holy business of them; we desire not to march under such colours, but leave them rather to those that under pretext of Religion are busy to overthrow all Religion amongst us: I need not tell you who they are, but wish you take need of them.   

To your fifteenth Quaere.  
Whether you are not bound to prove your practice for the conviction and satisfaction of your Brethren, whose duty it is to walk with you in things agreeable to the mind of Christ? And in c●se you cannot; Whether you ought not to acknowledge your error, lay down your practice (as others have done theirs) no longer befooling and misleading the people committed to your charge?  
Answer, I have said thus much for your conviction and satisfaction, and wish it may work so well with you, that as it is your duty, so it may be your practice to walk with us in things agreeable to the mind of Christ; and therefore I hope we are sufficiently discharged from any necessity of confessing any error in these things, and that it doth by this time appear that there is much more need of reforming yours, and of laying down your practice as others have done theirs, no longer befooling nor misleading the people committed unto your Charge; that you may from hence forth teach them the ways of peace and righteousness.   

To your sixteenth Quaere.  
Whether in case you return no Answer to these Queries, I have not ground sufficient to conclude you utterly unable to give any rational account of your practice, now put upon it?  
Answer, Sir, you have an Answer to your Queries, and therefore have no ground left you sufficient to conclude us unable to give any rational account of our practice, which I wish you may receive with a Christian mind, that you and others may reap the fruit thereof: Let your Study be Unity, for that is the way to felicity.  
The God of peace and holiness direct you and us all into the ways of peace and holiness, that we may no longer foster divisions and strife amongst us, to the joy of our adversaries, and the reproach of the Gospel; but that following the truth in love, we may in all things grow up into him, which is the head, even Christ.   

Now for all the pains I have taken to answer you Queries, I shall desire you to answer but one of mine, viz.  
Whether you think doth savour of most plety and good will unto Christ and his honour, to forbid the preaching of God's word, and the celebration of the praise of God for his great mercies upon the 25 of December, or upon any other day, or to enjoin it? Or whether it becomes Christians to prohibit the work of God at any time?   

An addition of some testimonies out of Antiquity concerning this Festival.  
Theophaniam hoe nostrum festum nominamus, in quo mundi saluta rem concelebramus diem ' Domini natalem, Basil, in Serm. de huma●● Caristi generatione.  
Festum est omnium Festorum maximè venerandum, quod si q●is appellet omnium Festorum Metropolim, hand quaquam aberret, Chry●●stomus in Oratione pro Philogonio.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 natales servatoris & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adventum seu apparitionem vocat. Nazianz.  
Natalem ' Domini sicut & pascha, & pentecostim majora solem●●● vocat, Beda. lib. 5. c. 19  
The Antiquity of this Feast is so great, that Hospinian confesseth, Quando & a quo hoe Festum institutum sit certo sciri non potest. So that for aught he or any can say against it, it may have its institution even from the Apostles themselves.  
The same Author acknowledgeth the mention of it to have been very Ancient in the Church, by Theophilus' Bishop of Caesarea Palaestinae, who lived about the time of Commodus and Severus.  
And he sheweth how afterwards in the time of Maximinus this Festival was glorified by the Martyrdom of divers Christians at Nicomedia, who were there burnt together with the Church wherein they were celebrating this boly day, see Nicepho●us, lib. 7. cap. 6. and we have good reason to believe these Martyrs were as good Christians as some that would sequester the holiness of Feasts, Churches, and all other men upon earth, scarcely sparing the Saints in Heaven, that they may arrogate the Title of holiness and saintship only to themselves.   
FINIS.