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
rather that you should consider then we determine being unwilling to injure you So the observation c. Do you mean hoâ— dato that Christs forementioned question and yours are the same you have noâ— much reason so to beg the question and we should have as little to â—rant you that which you shall never be able to prove Sect. 3. If it be of God it is a duty c. Deal syllogistically and your assumption will be But it is no sin to omit it which your better informed conscience we hope will shew you is false when you shall know that contumacy against the lawfull decrees and customes of the Church of Christ disturbance of her peace breach of holy unity uncharitable censuring and condemning your brethren offence of weak consciences bringing an odious scandal on the Church opening a wide and dangerous window to sects and perniâ—ious heresies and other mischeivous consequences hereof are a sinne whose name is Legion Sect. 4. All in â—n do acknowledge that what man shall set up man may take down It is very troublesom handling such dis-joynted arguments but their infirmity may not excuse their falshood That all men acknowâ—edge or ought so to do is very false for some better understand and so we hope will you Sect. 5. THat what man shall set up man may take down We are very willing to think that these lame expressions vail some more solid and sincere meaning if your proposition be Man may lawfully take down that which man seteth up which you must meane if you dispute {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and to any purpose then we may justly enquire concerning the quantitie of the proposition viz. Whether you universally affirme it your sence being thus Whatsoever man seteth up he may lawfully take down if it be but indefinite as some things which man setteth up c. suppose an house barn c. he may lawfully take down if it be to no other mans prâ—iudice we shall willingly grant it but if you universally affirme in a determinate Subject subordinate to the service and glory of God your second thoughts will enform you that your assertion is false and erroneous for it will not hold in things dedicated to God The Centurion built a Synagogue for the Jewes Lâ—ke 7. 5. he might not after dedication thereof have taken it down Again by Setting up we conceive you use a translatitious maner of speaking borrowed from builders founders appointers or authors of things to customes or rites appliable as if you said Whatsoever man foundeth determineth appointeth or bringeth into use or custome may lawfnlly be annulled and taken away by man which is very false if the instance be in things subordinate to the Service of God whether we consider circumstance or thing for example there are two circumstances to every action of man appertaining 1. place concerning which a due consideration of the forecited instance may satisfie it was lawful for the Centurion to design that place for a Synagogue on which he did build it but not lawfull thence to take it being consecrated or dedicated to the Service of God Durante usu 2. It was lawfull for a man to appoint or determine his days of Nazaritship for a certain time concerning which he might vow or set up that resolution but not lawfully take down or annull the same See Numb. 6. So the vow of Jonadab son of Rechab commanding his posterety to drink no wine build house sow seed c was at first arbitrary and so it was but an appointment by man yet they might not annull or take it down See Jeâ—em 35. 6 7 8 18 19. and there are now some temporal vows binding 3. A thing determined by man in Subordination to Gods Service however arbitrary it be for the proprietor to ordain it so or otherwise to dispose of it as he pleaseth yet after he hath so ordained and set it up he may not lawfully take it down or impropriate the same lest he beare his sin as Ananias and Saphira too late knew Act. 5 3 4. c. whence the falshood of your ground appeareth and what your Superstructions are like to prove may easily be conjâ—ctured Sect. 6. Have we any Command in Scripture for it If you mean in terminis terminantihus thus Is there any express Scripture which saith on the 25. of December keep the feast of Christ's nativity we affirme not neither were it needfull seeing that in Christ God freed us from the band of lâ—gal ceremoniâ—s as well concerning detemined times by the Levitical law appointed and limited as places we are not now bound to go to Jeâ—usalem to worship John 4. nor to the 14. day of the first month Exod. 12. 6. but for circumstances of time and place it is left to the authority of the Church orderly and conveniently in things publike to determine for the government of the Church in which the â—eremoniall law left no such liberty But God never did never will permit the publiâ—e government to the fancies or judgements of private spirits for what order or peace ever was or can be in such a confused liberty yet we must know that God never lefr it arbitrary whether man would worship hiw or no or whether they might at their pleasures contemne the authority of the Church and disturbe her sacred peace the Apoâ—â—le saying But if any man seem to be contentious we have no such custome neither the Churches of God And again Despise ye the Church of God what shall I say to you shall I praise you in this I praise you not 1. Cor. 11. 16 22. If you woâ—ld here Syllogistically dispute your arguement would be to this purpose That which hath no command in terminis in Scripture for it may not be done or may be left undone though the Church otherwise determin But the observation of a day in memory of Christ's birth hath no command in termin s in Scripture for it Ergo c. Who perceiveth not the falshood of the first proposition seeing that we have no express command in terminis in Scripture for any thing indifferent for were it expresly commanded or forbidden there it were not indifferent those things being left to the Church to determin we have not express command in Scripture for some things necessary as administration of the Lords supper to women c. And if you will allow payment in your own coyne may not the Anabaptisâ—s say as much for their denyall of poedobaptism if you say women are included in the generall precepts as also infants of beleiving parents which is true then allow us the same liberty of concluding and we shall satisfy those who will understand Lastly we say concerning the observation of a day in memorie of Christ's birth have we any command in Scripture against it you will not affirm that being then neither expresly commanded nor forbidden you grant it of its owne nature adiaphorous or indifferent and we are sure
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