sufficient warrant without consent of Pharisees to prescribe a duty to men on earth but believers whose hearts and tongues do indeed accord in prayer neither question the original of this duty nor whether it were divine and from heaven or of men guided by Gods Spirit they were The ground of your doubt is a meer caption and begging of the question sufficiently refuted in that which hath been said â—hat you say no footsteps at all are left in the word either precept or example looking thâ—t way consider better and know that the gospel Luke 2. is the word of God and the practice of a multitude of holy Angels example sufficient for them who desire indâ—ed to do the will of God on earth as it is donâ— in heaven Lastly we say shew us before Mr Calvins time any footstep or example I say not of holy Angels but of any true Christian for your new discipline Sect. 12. VVhether the Papists may not say as much for all their heaps of traditions as we can for this They may and do say as you do some things untrue But for satisfaction in this behalf you must know 1. That some traditions were Apostolical 2. Thes. 3. 6. and they were either written as the dogmata doctrines of holy Scripture which Jrâ—naeus calleth veritatis traditionem l. 3. c. 4. or sine charactere vel atramento of which saith he many nations of the Barbarians who beleive in Christ diligently holding the old tradition beleiving in one God the maker of the heaven and earth all things that are therein by Christ Jesus his son through faith please God c. Therefore some traditions Apostolical were not written but delivered viva voce to the Churches which they planted as rites for oâ—der and convenience of the same The ground of this dâ—stiâ—ction the Apostâ—e himself layâ—th down 2 Thâ—s. 2 15. saying {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Hold fast the traditions which ye have been taught whether by word or by our Epistle And we must remember that the Apostles committed not all to writing but onely those things which appertained unto the ground and essence of faith and sanctification or thereto neerly subordinate Again it is neâ—essary to distinguish ri es of the hurch from doctrines and things necessary from indifferent also things perpeâ—ual from changable which are not universal as some of the others are for somâ— of the Apostolical traditions were accâ—mmodated to times places and persons and so not to be esteemed universally binding aâ— all times places and all persons as for example saluting with an holy kiss anointing the sick Jam 5. 14. absâ—inence from blood Act. 15. 0 29. Also as it is necessary to distinguish in these things so to know that in things of their own nature indifferent thou art bound to give no offence to the brethren with whom thou livest but to observe such their rites there being necessary to all men ever and in all places as one faith so one love but not one rite or custom though these are not rashly to be violated by any person the institution whereof was from its beginning in publike authority of the Church not any private spirits Moreover by traditions good writers sometimes understand any thing concerning rites doctrine and discipline Ecclesiastical not expresly written in Scripture but that which is by good and necessary consequence thence to be concluded as paedobaptism observation of the Christian Sabboth c. wherein it is observable that Christ condemned the Sadduces of error through ignorance of that Scripture whose consequence they knew not or would not acknowledge Moses said I am the God of Abraham c. here was no express word to prove the resurrection of the dead but necessary consequence here is because God is the God of the living Thus understand in holy duties that though we must ever be regulated by the holy Scriptures yet is it not always necessary to have express Scripture in terminis for our warrant therein where a necessary consequence from the general rule is sufficient for example we finde no express word commanding us to pray in the English tongue you cannot hence conclude that praying in English is will worship because we have no express word of God for it because the general rule is sufficient omnis lingua laudet Dominum and the sense of Scripture that we should pray in a known tongue viz. in that tongue which we those with whom we pray do understand we read not in any express Scripture that we must preach the Gospel in England or that the Apostles ever did so yet you will not say that it is will-worship or Popery so to do because the general rule is sufficient warrant which saith Go into all the world preach the Gospel to every Creature Mark 16. 15. but this is a tradition and practice of the Church since religion was planted among the English though we finde no express mention of England in holy Scriptures yet we know no cause to doubt whether we ought to preach in England or may lawfully so do without danger of being guilty of will-worship because we have no express Scripture for it and if it be lawful to preach in this place upon the generall warrant why not also to preach pray praise God on the 25. of December the general warrant concerning the circumstance of time being rejoyce evermore pray without ceasing in every thing give thanks See Ephes. 1. 16. and 5. 20. 1 Thes. 5. 16 17 18. 1 Thes. 2. 13. 2 Thes. 1. 3. Phil 1. 3. Col. 3. 15. 1 Tim 2. 1. Hebr. 13. 15. In what Scripture finde you your exception to the 25. of December may we not on that day give God thanks for our meat and drink with your good leave and why not for the greatest of blessings the bread of life bestowed upon us on that day To conclude hence it may appear that the Church may appoint and use external rites and orders for conveniency and decency tending to edification though we hold that no tradition beâ—â—des holy Scripture is simple necessary to salvation yet as Augustin saith â—p Casulano In his rebus de quibus nihâ—l certi statuit Scriptura divina mos populi Dei vel instituta maiorum pro lege tenend sunt that is In those things concerning which divine Scripture determineth nothing certain tâ—e custom of Gods eople or institutions of our Ancesters are to be held instead of a law provided that th re appear nothing therein constituted accustomed or used contrary to the word of God so much be spoken concerning Apostolical and holy traditions 2. Apostolical traditions are tares of the envious mans scattering meer inventions of men not subordinate to faith sanctity and edification nor consonant to the holy word of God many such crept into the Jewish Church before our Saviours incarnation whereof see Math. 15. 2. 3. 6. Mark 7. 13. Gal. 1. 14. Paul before his calling saith that he
was more exceedingly zealous of the traditions of his fathers With these we may arrange that same faraginem of the Talmudists and if you will so call them heapes of traditions which crept into the Church of Rome to the corruption of doctrine and truth for which traditions the Papists so eagerly contend see their long Council of Trent and consider the vast difference between their traditions and our rites Popish traditions are generally against express Scriptures or necessary consequences thence to be deduced and of them some against the fundamentals of religion which none but the very ignorant or malicious can object against the rites of the Church of England Popish traditions properly so called are points which generally were never received by the Church or orthodox fathers thereof but rather generally opposed by them of the purest ages but ours for instance this concerning the observation of a day in memory of our Saviours nativity was never opposed untill of late years Popish traditions as also the Pharisaicall did make void the doctrine of God which none can justly object against us now we speak of Popish traditions properly so called for we are not of their number who call all that Popery which either they understand not or which agreeth not with their fanatical opinions for when they speak for truth and Apostolical traditions they do no more speak their owne then the Devil did speak his owne words or sence when in hope thereby either to gain credit to his lyes or to bring a suspition on the truth of the Gospel he affirmed Christ to be the holy one of God Luk. 4. 34. Mark 1. 24. Nay but when he speaks a lie then speaketh he of his own John 8. 44. All is not devillish which the devil said so neither count we all Popish which the Papists say when therefore they speak for those traditions whereby they slid away and continued not in the truth of Christ then speak they for their heaps of traditions such as their Council of Trent equalled with the dictates of Gods â—pirit in sacred Scriptures and such other inventions of man may hereto be added as the old Pharisees did or the modern now do obtrude upon their deluded hearers for doctrines whereby they elevate the commandement of God and as much as in them is make then of less power and authority with men and so force Gods commands to give place to old traditions as Papists do or to new as some therein as bad or worse now do And now bona vestra cum venia we would gladly be satisfied whether you who would fain pin your fancy of will-worship upon our sleeves do not you in your Classical traditions fall into a more just censure or suspition of will-worship and depowering the commandements God who expresly saith endeavour to keep the unity of the Spirit in the bond of peace Ephs. 4. 3. and Heb. 10 24. 25. let us consider one another to provoke unto love not forsaking the assembling our selves together but your tradition not so much valuing the unity and peace of Christ's Church as your own wills will not admit any to communicate with you except he can reach his conscience so wide as to subscriâ—e to your new discipline Gods word â—aith Rom. 14. 6. be that observeth a day observeth it unto the Lord and ver. 10. why dost thou judge thy brother or why dost thou set at nought thy brother and ver. 13. let us nâ—t judge one another and ver 15. if thy brother be greived now walkest thou not charitably destroy not him with thy meat for whom Christ died And ver. 17. for whosoever in these things serveth Christ is acceptable unto God let us then follow those things which concern peace and wherewith one may â—dify another but you would have all follow your rigid opinions or else you will neither hold communion nor charity with them bnt brand them with that bloody name of malignant then which you can say no worse but only reprobate Sect. 13. ANd if we once follow traditional divinity where shall we stop What will not unskilful confidence venter on Had you been well informed toâ—distinguish between traditions you might have spared your selves this trouble Certainly they that follow the Apostolical traditions or doctrine of the Gospel onely shall safely stop and rest satisfied therein which â—uide and constancy we heartily wish you but as yet know not that in â—our late-born discilpine vou follow eiâ—her who have so many off-sets of several Sects sprung from you as are oft to seek where to stop or of what religion to be I speak things too well known witnesse the miserable divisions which have torne in sunder the late happy unity of the Church of England Lastly you vainly trifle and would imply that we observing a day in remembrance of our Saviours nativity do therein follow traditionall divinity in your sence which is a parologism and silly begging of the question which a junior Sophister would account very absurd and ridiculous Sect. 14. GIve us a definition of that sin which the Scripture calleth will-worship If you know not what that is why take you up a medium to prove your opinion with which your self understand not could you teach who understand not what you say nor whereof you affirme if you do indeed know what {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is why are you not theticall in laying down your own sence and definition thereof you that would catechise us concerning will-worship rather dispute fairly and your argument will thus lie Whatsoever the Scripture calleth will-worship is a sin But The Scripture calleth observation of a day in rememberance of Christs nativity will worship Ergo Obseruation of a day in remembrance of Christs nativity is a sin We answer untill you shew us where the Scripture so calleth it we shall laugh at your bold weakness who durst undertake this qâ—arrel yet to do you a curtesy we tell you that will-worship is any thing brought into the worship of God without his commands or by the without of man only which hath not its ground in hoâ—y Scripture As for our parts we worship nâ—ither time nor place though we cannot worship without these circumstances we worship God through Christ by whom he made both time and place Heb 1. 2. Gen. 1. Joh. 1. 2. Col 1. 16. we worship him by prayer thanksgiving preaching and hearing the holy word on that day wâ—ich being according to the will of God and the express word of God bewaâ—e that you bespatter not with your dirty terms of will-worship and the like we suppose you will not blame the Angels for comming from heaven that they might sing and praise God for Christs nativity on the dâ—y thereof and preach the same unto men O but say you you count it a holy day why not seeing according to the Custome of the Church of Christ we set it apart to Gods sâ—rvice But say you then Is not that will-worship we
demand Is dedicating of a thing to Gods service in that act a making it holy or is a counting a consecrated thing holy concluded will-worship in your Schools nay but it doth not universally conclude any worship we suppose that you will grant the elect Angels are holy that supposition concludes no adoration of Angels at all due Sect. 15. I Suppose these Queries duely weighed will satiâ—fy any ingenuous Spirit that man was the founder of this festival To argue by such often queries may breed doubts rather then resolve them how you come to lay claim to ingenuous or witty who are satisfied by these questions we wish that we were satisfied seeing that the more we weigh them the lighter and more frivolous we find them your consequence from your supposed ingenuous sence is another begging the question which wise men account the most foolish of all fallacies Sect. 16. Ans. 1. WHere ever the Magistrate appoints such days c. we remit you to the former answer Sect. 5. to which we onely add Was the Magistrate or Power appointing that half the day Novem. 5. should be kept holy in memory of Gods great mercy that day shewed in delivering us from eminent destruction of our bodies authors of will-worship or the due observation of that statute such which you seem ingenuously to suppose if not why had not former Magistrates and Parliaments as much power in the days of old to appoint or consecrate unto the same Lord days of thanksgiving and solemn commemoration for their deliverance from eternall destruction of body and Soule as they had for the other in these last times and why may not we without offence observe them still our consciences being not satisfied how any authority or consent of men may lawfully recall impropriate or in your phrase take down that which they have with a general and unanimous consent of lal parties interessed once dedicated to the service of God the same reason end and use thereof still remaining Sect. 17. Ans. 2. BVt where we are directed how and when to celebrate the remembance of our blessed Saviour for us to supâ—radd c. How and when If you mean in praising God by Christ preaching him hearing his word adminstration and receiving the holy Sacraments which represent and remember us of our ever blessed Saviour we are so far from superadding that we onely desire free liberty of doing those very things which Gods word evidently directeth us to do in his service consider well whether it be not a superaddition of yours to permit remembrance of our blessed Saviour adding this exception onely upon the 25. of December it is a sin so to do and whether in your sence this be not like that sin taxed Ezâ—k 43. We understand not why we may not remember our Saviours birth-day and coming into the world without which he had not suffered for our salvation or why it should be estemed good on any day of the year but evil on the 25. of December if you can solidly teach us we shall indeed think you ingenuous and our selves your debters but in the mean time we confess that a day prohibited time and place we cannot understand Sect. 18. LIke whereto is that sin taxed Ezek. 48. 8. c. We suppose you mean Ezek. 43. 8. which is as much unlike this business as your self to a sound Interpreter shew us that there is any abomination which in that place is charged on Israel in remembring that we had a Saviour born on the 25 of December in preaching on those texts of holy Scriptures which either foretold or declared the truth of God accordingly fulfilled concerning the same or to praise pray sing â—salmes and read Scripture or to administer the holy Sacraments this is all we desire should on that day be permitted us if your weak stomacks cannot bear the smell of superstitious pyes or pottage we will forbear them rather then lose your company at Church But to the matter That place of the Prophet teacheth how Isreal sinned in defiling the temple of the Lord by setting up idols therein or in places and chappels neer to the place which God had set apart to his own service this is jdolatry is there and else where called whoredome which he said ver. 7. should be no more which was litterally fulfilled after their return from their Babylonish captivity and to so this day they have no idols though they worship not the true God aright because they beleive noâ— in Christ whom they do not think yet to be born and therefore would willingly accord with you in forbidding a day in remembrance of Christs nativity But to your parallel like whereto c. it is easily and truly refuted by saying unlike whereto is that sin taxed c. for there Israel defiled Gods house by idolatry is it so when we preach pray or communicate your ingenious application is admirable and 't is strange that whatsoever you think the bells must ring Sect. 19. YEt where it is never otherwise but the devil hath more service that time c. We answer concerning this Cup put into Benjamins Sack with whomsoever it be found let him die and bear his sin but we desire the calumniator to read and well consider Deut. 19. 16 17. c. Sect. 20. I Think it concerns the Magistrate to look to it It doth so if you mean the abuse of it but that you say is never otherwise is a calumny which would suit with the accuser of the brethren but such untruths ill become a Christian here your own concession is answer enough were your assumption true abusus non tollit usum you may know howmuch prayer preaching c. are abused should they therefore be used no more Sect. 21. LEe him read Mr Cawdryes c. Let him for us who knows no no better use of preceious hours Sect. 22. WHich is the case in hand Still begging the question 't is not the case in hand here is no following the inventions of man in the worsâ—â—p of God what a silly combatant would you judge him who instâ—ad of using his armes would only intreat his Antogonist to give him that which is contended for Sect. 23. ANy of the ten Commandments in so doing c. We retort your argument and shoot your bolt back again asking you Who blame the obseruation of this festivial whether he that keepeth this day in memory of our Saviours nativity doth thereby break any of the ten Commandments and if not then sure it is no sin to observe it and what ground then have all your clamors against so constant a custome of the Church of Christ but to come neerer to you this your Quaere is not much more rationall then that ridiculous question What part of speech is Qui ante non â—avet post dolebit what if one should ask you doth he that violateth charity and the unity of the Church of Christ break any of the ten Commandements would you not readily answer that he breaks them all because you know that Charity is the sum and end of the law Math. 22. 36 37. 1 Tim. 1. 5. without which whatsoâ—ver else we do is nothing worth 1 Cor. 13. 1. c. and therefore the Apostle saith Rom. 14. 1 2. c. speaking of things in their own natuâ—e indifferent whereof he instanceth in two choice of meats and observation of days that God may be glorified on this ground that he giveth God thanks ver. 10. and earnestly blameth judging or censuring a brother in such things ver. 15. concluding that if thy brother be greived c. now walkest thou not charitably or according to charity and if I by thanksgiving am partaker of Christian liberty and freedome to serve God and to give him thanks and praise him on any day why is my liberty judged of another mans conscience and why am I evil spokâ—n of for that for which I give thanks Have you for these and other like respects so much rent the sacred unity of the late happy Church of England that we now seem like those dry and scattered bones in the Prophets vision Ezek. 37. whereof the question may be Can these dry bones live have these quarrels caused the English to be a scorn and derision to foriagn nations hath the contempt of the holy Churches authority opened the door to so many ridiculous irrationall and impious heresies which all know were at first but your off-sets hath the bloody sword so often disputed these unhappy questions undone so many noble and good families and Sed praestat motos componere fluctus I say no more but do you question whether they by whom these offences come do therein break any of the commandments please your selves conclude Sure it is no sin for our part we look upon these prodigious divisions with greif of heart and fear of the issue being truly sensible that these breaches are too wide already and heartily desire their happy closure as for many reasons of greatest moment so for that which the holy Ghost recordeth Gen. 13. 7. to mark the dangerous importunity of that strife between Abraham's and Lot's pastors The Canaanite and the Perizzite dwelled then in the land Let us therefore entreat all in the Apostles words Phil. 2. 1. c. If there be therefore any consolation in Christ if any comfort of love if any fellowship of the Spirit be likeâ— minded having the same love being of one accord of one minde c. And now joyn in petition with us unto the God of peace that he would be pleased to breath the Spirit of unity and life upon our divided parts and to give a right understanding to all parties that with one heart and tongue we may glorifie him and live to him that we may be saved by him Amen FINIS