To your first Quaere.

Whether such religious customes as are binding to all the Chur­ches of Jesus Christ, ought not to have sure footing upon the Word of God or Apostolicall practice?

Answer, That it is ground enough for the establishment of Cust­omes in the Church, and to bind all Churches to the Christian obser­vation the roof, so far as is required unto Church Customes, and mat­ters of order. &c. That such Customes and Observations beingin themselves harmelesse, and conducible to those ends which Gods [Page 10]word prescribeth, are commanded unto us by the Authority of the Church Catholick; and because this quaere is somewhat too wide for the particular drift you aime at; give me leave to take away all doubt, to contract it a little by adding this Corolary: That in such things the Authority of any particular Church is sufficient to binde those that are within the Verge of it. The Examples of the Feast of Purim and of Dedication before mentioned will come in seasonably heere 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 proofes are?

Answer. That because as wee have layd downe the designation of this or that particular day is a thing in it selfe indifferent (though the day being knowne wherein such mercies were performed may seeme more convenient then another.) The maine thing that wee rest upon being this: That God may be solemnely 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 duely observed: Therefore al­though there is perhaps more to be sayd heerin then you are a ware of; yet to make short worke, 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 appoynted that day to performe the duty of praise therefore unto God, neither doe wee so much depend upon that day, but if upon good reason and equall Authority had designed any other, it might be indifferent to us; so that God may have his honour in the solemnization of his great mercies, whether in this moneth, or that moneth, on this day, or that day, is of small concernment, but in poynt 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) [Page 11]can be clearely 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 beene shewed, that it is neither necessary to be proved that Christ was borne upon that day, nor yet that there needes any particular Scripture warrant for the observation of such dayes, more then is expressed in the answer to the first, and the grounds that are layd before you, and so much as hath been shewed wee have abun­dantly for this day. Viz. That the Church hath power to appoynt a day for so holy and excellent an end prescribed in Scripture, and warranted unto us by the practice of a Quire of Angells, of Simeon and Anna, Zachary and Elizabeth, in the Divine Story.

To your fourth Quaere.

Whether you can cleare it by sound consequence from the New Testament, though not set downe there in totidem verbis?

Answer, That which hath been sayd may suffice, in that the cele­bration of this day is appoynted by sufficient Authority, for those ends which are commanded in the New Testament, as is the rendring praise to God for so great a blessing of the New Testament, and is a meanes allowed by God for such purpose, and conducible thereunto, as hath been shewed in the grounds.

To the fifth Quaere.

Whether you can doe it by universall tradition?

Answer, That it is well knowne that the observation of this day hath been very Ancient, and doth appeare to be of universall recep­tion; as (if leasure 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 booke de Nativitate Christs in initio. Adess (saith he, speaking of this Festivall of the Nativity of Christ) Christi multum desiderata & [Page 12]diu expectata Nativitas, adest Solemnit as inclita, & in praesentia sal­vatoris, grates, & landes, 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 Festivall, and the holy Church throughout all the World doth render thankes and praises to her visiter in the presence of our Saviour; and though it be sufficient to binde us; that so wholesome custome is enjoyned by Authenticall Authority in this Church and Nation; yet this and other testimonies that might be brought of the Antiquity and universality thereof, doe much strengthen the obligation that lyes upon us, for the Religious observation thereof.

To your sixt Quaere.

Whether (in case it can be evidenced by none of these, viz plaine Text, solled Inference, universall Tradition) it be not a meere humane in vention, and so Will worship? And how you will one day acquit yourselves before God, for placing, and crying up mens Inventions, instead of the institutions of Iesus Christ? And whether it were not faithfull dealing with poore simple people to tell them that you have neither of these to warrant it?

I answer, it is already avoyded, and needeth no further Reply but this, first, that you have been taught if you can learne that wee have inference enough to satisfie men that will be content with evidence, and wish you would attempt nothing in the Church, but what you could pleade halfe so much for: Secondly, that the observation of these particular dayes is not enjoyned 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 then your appoynting this or that particular houre for preaching, and prayer upon a Lecture day, or the appoynting of dayes of thanksgiving for Victories, for tempo­rall deliverances, or of Publique 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 lye in this; that these dayes wee speake off are appoynted by good and full Authority, and that [Page 13]Christ is remembred therein; and now I intreate you to consider how you will one day acquit your selfe before God, for slandering and cry­ing downe the wholesome orders and constitutions of the Church, to bring in division, confusion, and prophanation; and whether it were not faithfull dealing with those poore simple people, that you or others have seduced into seditious and factious courses, and murmurings a­gainst Government and Order, to tell them that you understood not things your selves, nor have taught them in the wayes of peace and righteousnesse, as you should have done.

To your seaventh Quaere.

(Since dayes and times commanded by God himselfe to be ob­served under the Law, were and are unlawfull under the Gospel) Whether dayes and times commanded by men, and not by God, under the Gospell, are not lesse lawfull.

Ans. Those daies and times that were commanded by God him­selfe 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 typicall use, and the Legall necessity thereof are vanished at the comming of Christ, which is the body and substance of those shaddowes; and therefore though they be so far become unlawfull, it will by no meanes. infer that therefore those daies and times which are commanded by men with sufficient warrant from God under the Gospell as conducible meanes unto Gospell-ends, and for the solemnizing of the glory of God for Gospell blessings, should be concluded unlawfull, since the aforesaid reason of the abolition of those things of the Law, is no way applicable unto the Festivals, or other wholsome constitutions in the time of the Gospell, which are neither injoyned as types, nor as things necessary to salvation, but as matters of order, and circum­stantiall meanes for the promotion of other substantiall duties, not opposing, but asserting and magnifying the great blessings that God hath revealed, and imparted unto us in, and by, the Messias now come. But for your further instruction, I desire you to take notice, that in the Feasts of the Jewes, as there was something Ceremoniall, so there [Page 14]was something Morrall: 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 Gospell, and that by the indispencible obligation of the divine praecept; in these and such like considerations, they were Ceremoniall and temporary, belonging unto that Sate of the Jewish Church; But if they be consi­dered as they were certaine solemne and convenient times set apart for the publique worship of God, and for the more solemne testifica­tion of their thankfulnesse unto him, for those great blessings and de­liverances that they received from him; This was, as a learned Au­thour tells us, morale, & naturale, & cum caeter is omnibus gentibus commune, it was morall and naturall, and common with them vnto other nations. Now though that which is typicall and ceremoniall be abo­lished as a shadow by the comming of the substance, yet that which is morall and naturall remayneth; it is still not only lawfull, but pious for the Jewes to set apart some times to prayse God for their delive­rance out of Aegypt, and for those other blessings which that Church received from him, and so that the typicall and properly legall 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 morall purpose. Yea we find St Paul Acts 18.21. and 20.16. resolving and indeavouring to keepe one of those Jew­ish feasts at Jerusalem, long after the ascension of Christ and the abo­lition of the ceremoniall part of the Jewish Law, and to take advan­tage of that solemnity to glorifie God amongst them. And if all this will not save you from a wonder, I intreat you to consider that the effect of the abolition of the Ceremoniall Law, was the taking away of the legall necessity and the typicall use of them, not the rendering of the matter of those Ceremonies unlawfull; 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. &c. 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 our selves any more about the Quaere it selfe: but to tell you in the words of a Reverend Divine, Quicquid nonnulli contrà afferre solent [Page 15]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 yearely celebrations of those great benefits, of the incarnation of the sonne of God, of his passion, resurrection, ascensi­on, and of the sending of the Holy Ghost; the memorialls of all which, we consecrate by appointed solemnities, lest, as S. Aug. speaketh, by the course of the times an unthankfull forgetfulnes therof should steale upon us. And the same learned Authour will shew you that we are invited heerunto by the obligation of gratitude that we owe unto God, as publique be­nefits are to be publiquely acknowledged, and to be celebrated with publique thanksgiving: which cannot commodiously be done, unlesse they that have the rule of the Church and Common wealth, doe ap­point set dayes for the people to come together to that purpose Joel. 2.15.

That we are incouraged heereunto by the peoples benefit which they may reape heereby in being upon such occasions made acquain­ted with the chiefe mysteries of salvation, which whether they shalbe 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 memorialls, be not the drifts of some secret plot of Sathan, 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 wee 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 lawfull meanes, that may serve to keep up the memory and impressions of Christ, and his wonderfull mercies in our hearts.

He will shew you also, as I have done, how this practise is confir­med unto us by the examples of the godly people in the Scripture, who have appointed set and yearly dayes for such purposes, besides those that were commanded expresly and particularly by God him­selfe. And I can adde 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 moderne Protestant Di­vines. [Page 16]As Melancthon, Hemingins, Scultetus, &c. 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 equall unto it, to dissolve the Acts thereof in this kinde, will I doubt not weigh downe 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 perswade 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 vaine importance, and so of no concernement at all to the businesse propounded: That I might be excused if I should say no more, but either to wish you more wisdome 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 ju­stifie the follies of particular men: But least your insinuated quarrell at the name of Christmas, should meete with any such weake judge­ments, as to produce any scruple (premising this, that these are things that neither the Church of England, nor I conceive any discreet childe thereof will stand upon any further then 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. Andrewes might have beene better thought on by you, then 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 denyed but the word Masse, however it hath been corrupted in latter times, is from missa, and I believe you may finde that the word missa hath been of good use in the Church, and derived from a good and laudable custome [Page 17]of dismissing the Catechumeni before the Communion in the Primi­tive times, and may import as much as the Office, or Communion of the faithfull, and then Christs-masse may sound as much as the Office or Communion of the faithfull upon Christs day, or in the praise of Christ, or in memoriall of him; or if you are loath to admit of this in justification of the word missa, I intreate you yet to allow thus much: That however evill the word is in the use of the Church of Rome, yet since you know it hath no such evill importance in the sense of the Church of England (and it is not unlawfull to reforme the abuse of words as well as things) there can be no harme in the use of that title for distinction, no more then it was for St. Luke in the 17. of the Acts v. 22. to comply so far with custome 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 Counsell of St. Paul hereafter, for your owne 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 spirituall tympany, and [...], doating or madding a­bout questions and strife of words, whereof commeth envy, strife, railings, evill surmisings, froward disputations of men of corrupt mindes, 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 rejoyce in the Birth of Christ on that day men superstitiously call Christmas, more then at o­ther times? And whether the Lords day be not [the] day ap­poynted for them to rejoyce on?

Ans. Leaving your imputation that you lay of superstition upon the name of Christmas to the correction of that which hath been alrea­dy sayd unto the Quaere next before. I answer, that though Christians [Page 18]are bound at all times to rejoyce in the birth of Christ, which is suffi­cient to condemne the boldnesse of those that forbid men upon any time or day to do it by that rule of the Apostle, Philipp. 44. Rejoice in the Lord alway, and againe I say rejoyce; yet to helpe our infirmi­ties, and to stir up our backwardnesse, and to make for the greater cheerfulnesse and solemnity of this joy, the Church hath done well and piously to appoint some speciall times to call us together to re­joyce 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 universall duty is added the sinne of disobedience a­gainst the wholesome orders of the Church, and a division the rein of our selves from the Body, and a denyall of that concurrence and assist­ance that wee ought to give in the communion and fellowship of Gods people in those things which are publickly 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 rejoyce, 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 sence, as your parenthesis would perhaps in­sinuate, as to exclude all other dayes from the businesse of solemne re­joycing in Gods mercies; for how then will the fifth of November, and the dayes of Thanksgiving, that have beene of late appoynted, be justified? and thesefore 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 Weeke dayes? And whether people may not without offence to God follow their lawfull vocations on that day?

Answer, In it selfe no day is necessarily to be esteemed better then another; for as the Apostle tells us, he that esteemeth all dayes alike doth [Page 19]it to the Lord. But in the use of it, as a matter of order, and as it is dedicated by a lawfull power in the Church, in a more especiall 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 Festivalls 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 depart from this Rule, and to doe it with contempt of Authority, and to the discouragement and hinde­rance of such holy ends and duties, by following their ordinary vo­cations which are lawfull at other times, is a breach of good order, a violation of unity, an hinderance to piety, and the holy Solemnity of such times, as well as to doe 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 thinke the Parliament and assembly have erred and played the fooles in condemning and r [...]sing out Holy dayes not warranted in the Word? And whether to observe them, be not highly to d [...]sl [...]ke and flatly to contradict (in poynt of practice at least) their proceedings 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 doe it a love unto change, which the wise man condemneth, Prov. v. 4.21. and is ordinarily of evill consequence to the Church, as wee finde by too lamentable experience; for whist the people like those that are sick of a Feaver have thought good mutationibus pro remediis nti, to take such kinde of changes for medicines, their remedie, have pro­ved their greatest diseases; and now wee see how sick they are grown of their Physitians, and how sick the Physitians are of their owne ad­ministrations: Secondly, they have erred in going about to abolish so harmelesse and usefull a meanes of the promoting of Gods glory, [Page 20]and of the edification of the people: Thirdly, in undertaking to dis­solve so laudable customes, 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 inferiour 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 faire discussion or debate of those differences that are in mens judgements thereabout: and therefore their proceedings 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 procee­dings in order to Reformation, properly so called; such undertakings with the rest that are like them, being rather in order to a deformati­on. But whether in this they have playd the fooles, or no, I leave that to you to determine.

To your twelfth Quaere.

Whether (since most men and women in England doe blindely and superstitionsly beleeve Christ was borne that day) preaching on it, doth not nourish and strengthen them in that beliefe?

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 materiall unto the lawfulnesse and wholsomnesse of the observa­tion of the solemnity, as hath beene declared) if it bee an error in the people to apprehend so, yet it is an harmelesse one, and without the danger of superstition, which yet Preaching upon that day doeth ney­ther necessarily nourish nor strengthen in them. I shall not deny but there hath beene 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 hee proo­veth out of Theophylus, a very ancient Bishop of Cesaren Palestine, who lived about the time of Commodus and Severus the Emperours. The Arguments that are brought against the reception of this day, for the very day of our Saviours Birth, from the imposition of the Taxe of the Romane Emperour, and from the shepheards watching of their [Page 21]sheepe by night, are not at all concludent, but of weake importance, to overthrow so ancient and received an opinion in the Church: Though that time might be lesse convenient for people to travell into their owne Countries, as was required in that imposition of Augustus, yet it is no strange thing in Magistrates, and those both prudent and pious, to passe through such small and private inconveniences for the obtaining supplies of publique necessities; it would be a very weake argument, if any should heereafter undertake to prove this unhappy Parliament began not in November, because that Moneth is usually none of the best seasons to travell from the severall parts of this Kingdome to London in. And though sheepe are tender creatures, yet that season is not of, the same bitternesse in all Climates, and if I mistake not, as tender as they are, they are even in this Northerne and cold Climate folded sometimes without dores in the winter: if the difference about this point be such that no certaine resolution can bee found, it is lawfull for the Church to make choice of such a day for the purpose of this solemnity, as appeares most convenient. And what day more convenient, then that which as it is confessed to have beene most anciently received, so is commended too by the universality of the practise and consent at least of all the Westerne Churches therein? and if God be served and praysed by us in such holy and solemne ma­ner as is due for so great a mercy, upon that day which the Church hath injoyned, it will be, no doubt, as acceptable to God, as if it were done upon some other day of your choyce, whether it be the very day of Christs birth or no: and I hope you doe thinke it fit, that some day or other may bee imployed in so good a businesse. The onely question then will remaine, whether the Church and Magistrate, or you bee fit­ter 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 Saturne the Father of Gods) in which there was a Sheafe of­fered to Ceret Goddesse of Corne; a hymne in her praise called [...]? And whether those Christians by name, to cloake [Page 22]it, did not afterwards call it Yule; and Christmas (as though it were for Christs honour?) And whether it be not yet by some (more ancient then truely or knowingly religious) called Yule, and the mad playes (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-yeares gifts?

Answ. That the originall and growth of so pious and holy a pra­ctise in the Christian Church, should be allowed no other root but a supposed conformity of Christians to the madde feasts of Saturnalia, when there are so many better and clearer fountaines 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 goe about to infect men with such perswasions. Charity engageth us to judge the best even of the actions of private men, much more of the publike constitutions and observations of the Church; what ever abuses have beene brought in by wicked and loose men to corrupt and deprave these wholesome ordinances, (which we approve not nor will undertake to justifie) There is no conformity nor com­pliance at all, betweene the holy aymes and intentions of the Church of God, in the appointment of this or other festivalls, and the fran­ticke, loose, and impious manage of the Saturnalia among the Hea­thens. These are appointed by the Church to bee dayes of piety and sobriety, of prayse unto God for his great mercies, of spirituall joy in his divine comforts and holy delights in our Christian societies, of ho­spitality and mutuall offices of Christian love one to another, which are the true and proper employments of holy festivalls, commended and warranted unto us by the word of God. If any practises 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 loosenes, or such rude cariages and demeanours which may be too truly sorted with the Heathenish Saturnalia, they have been an­ciently reproved, as Hospinian will informe you by that which hee [Page 23]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 beleeve it of one Otherus and some others to the number of 15. who being reproved by Rupertus a Priest for prophaning that night of our Lords 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 yeeld unto this wholesome advice, But persisted in the vaine exercises they were about, upon the prayer of Rupertus that they might continue dancing so all the yeare long, They did so continue night and day for the space of a whole yeare: and he cites Trithemius in chron. Hirsang. for the Authour of this Story; which if it be true doth not at all oppose, but confirme these constitutions of the Church, as the judgements of God sent upon those that are the prophaners of the Lords day, are brought to justifie the observation thereof; it doth indeede dis­allow the abuses thereof, which as they were anciently condem­ned, so wee condemne 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 avoyd all such courses and miscarriges, and to sanctifie this and other such like Festivalls unto God in holy and Christian duties as they ought, and the Church enjoynes, left they answer the contrary dearely unto God, as well for the enormity of their vitious carriages, as for the prophanation and scandall 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 De­vill: But in the meane time I cannot but wonder at the strange dispensations of these times, wherein for ought appeares, there is more strictnes used against the preaching of the word of God, and holy exercises upon these dayes, then against any of the foresayd abuses and miscariages. Wee have heard of the persecution and imprisonment of Ministers for attempting to preach the Word of God, upon the festivall of Christs Nativity, and of strict and forci­ble prohibition thereof; but whether there hath beene halfe so much strictnesse against [...]iot, or lightnesse, or vanity, at such times, let it be considered; and surely such dealing is no good character [Page 24]of a Reformation. They that do so, winnow not with Gods sieve, but the D [...]vels, shaking out the wheat, and retayning the chaffe; they are no good Physitians, 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 meane to reforme, as they talke, let them di­stinguish betweene good and evill, betweene healthfull and pro­fitable institutions, and pernicious and abusive depravations, and let these be removed, and those establish [...]d: if it doth appeare that the time of this Festivall 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 wise­dome 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 Devill, by appoynting them to the more solemne and especiall ser­vice of God and to recall people from that practise of wickednesse by calling them unto the practise of true holinesse thereupon. As for that you adde about your Yule games, it is not materiall, after that which hath beene sayd, and therefore for brevity sake I passe it over. The Blazes are foolish and vaine, and not countenanced by the Church. Christmasse 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 unlawfull, and may be profitable, if they be sung with grace in the heart. New yeares gifts, if per­formed without superstition (and you must have ground ere you may charge them with it) may be harmles provocations to Christian love, and mutuall testimonies thereof to good purpose, and never the worse, because the Heathens have them at the like times. The Heathens use to eate at noone, and so doe wee, if it be harme­lesse to joyne with them in houres designed for acts of nature; why not in dayes designed by us for acts of love and mutuall af­fection; if those dayes and their practice thereupon be tainted with superstition, it will not follow that ours must needes be so, or is it not lawfull for us to employ those dayes well, because they doe ill? But this is no Religious but a Civill matter, and therefore not requisite to stand much upon it; no great matter whether that custome be held up or no, and yet there is no need [Page 25]in such times as these to discourage and forbid acts of love and mu [...]uall kindenesse. This Age is not Gok of any superfluities in this kinde in the generall, and therefore no great needs of physick for such diseases: Trouble not your selfs therefore any more about this matter; if you dislike New-yeares 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 Customes be commendable in Christians, sutable or agreeable with Gospel Principles, though under pretext of Christs Honour and Wor­shippe?

Answer, You seeme to me to be ignorant, and have taken up opinions at too easie a rate; give me leave therefore to informe you a little: All Customes are not Heathenish that are observed among Heathens; it is a custome with Heathens to kneele at prayer, yet this is no Heathemsh custome; it is a custome with Heathens to institure publique Fasts, and dayes of Humiliation in times of danger and calamity, will you say therefore that Christians are Heathenish, or comply with Heathenish customes in doing the like? Or if wee may joyne with them in appoyn­ting dayes of fasting, why not as well in appoynting dayes of feasting, as long as wee joyne not with them in superstition a­bout either? Wee must not deny Christ because the Devills 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. Wee are not sure bound to prophane all times that the Heathens have superstitiously consecrated, if wee are, I doubt you will scarce have halfe an houre in the day or night left you for your devotions: Wee may joyne with Heathens or any in those things, that are good and wholesom. Heathenish customes cannot be good, but many customes of Heathens may: They have learnt, it is probable many practises of Religion from [Page 26]the people of God, and have corrupted the Coppies that they have taken from the Originalls, it is not necessary therefore for Gods people to cast away the Originalls which are pure and good. Heathenish customes are such as stand opposite to the doctrine of Christ and the Gospel: The Religious observation of these Festivalls makes for both; to appoynt and observe a day holyly and religiously for the solemne praise of God for Christ, and Gospel mercies, cannot be sayd to be against Christ or the Gospel; since the former is honoured, and the latter preached and published by this meanes: This therefore is no Heatherish custome; take you keed of complying with an Heathenish de­signe 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 [...] Christs honour, But the truth thereof that justifies these dayes, and is the proper and holy businesse of them; wee de­sire not to march under such colours, but leave them rather to those that under pretext of Religion are busie to overthrow all Religi­on amongst us: I neede not tell you who they are, but wish you take neede 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 walke with you in things agreeable to the minde of Christ? And in c [...]se you cannot; Whether you ought not to acknowledge your errour, lay downe your practice (as others have done theirs) no longer befooling and m [...]sleading the people committed to your charge?

Answer, I have sayd thus much for your conviction and satis­faction, and wish it may worke so well with you, that as it is your duty, so it may be your practice to walke with us in things agreea­ble to the minde of Christ; and therefore I hope wee are suffici­ently discharged from any necessity of confessing any errour in [Page 27]these things, and that it doth by this time appeare that there is much more neede of reforming yours, and of laying downe 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 wayes of peace and righteousnes.

To your sixteenth Quaere.

Whether in case you returne no Answer to these Quaeries, I have not ground sufficient to conclude you utterly unable to give any rationall account of your practice, now put upon it?

Answer, Sir, you have an Answer to your Quaeries, and there­fore have no ground left you sufficient to conclude us unable to give any rationall account of our practice, which I wish you may receive with a Christian minde, that you and others may reape the fruit thereof: Let your Study be Unity, for that is the way to felicity.

The God of peace and holynesse direct you and us all into the wayes of peace and holynesse, that wee 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, wee may in all things grow up into him, which is the head, even Christ.

Now for all the paines I have taken to answer you Quaeries, 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 Gods 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 enjoyne it? Or whether it becomes Christians to prohibit the worke of God at any time?

An addition of some testimonies out of Antiquity concerning this Festivall.

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 ought he or any can say against it, it may have its insti­tution even from the Apostles themselves.

The same Authour 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 she weth how afterwards in the time of Maximinus this Festivall was glorified by the Martyrdome 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 wee have good reason to believe these Martyrs were as good Christians as some that would sequester the holynesse of Feasts, Churches, and all other men upon earth, scarcely sparing the Saints in Heaven, that they may arrogate the Title of holynes and saintship onely to themselves.