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
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
To my honoured kinsman Mr. William Rooke SIR YOu know the occasion of my medling with this controversy It remaineth that I give account of my permitting these rude papers to the publike view which is first because all good Christians are not satisfied herein if I may hereby undeceive some of them I have so much of my end next I conceive it the duty of every good son of our sacred Mother the Church of England to defend her rites and holy decrees against the calumnies of turbulent spirits possessing so many in these times whose study is to cavil at all but the vain Minerva's of their own brains If my endeavour may happily contribute any thing to peace I shall think my labour well bestowed Lastly the candid Reader may be advertised that the satisfaction which he receives herein he oweth to you The God of peace compose all our unhappy differences which is the constant prayer of Your affectionate Kinsman I. R. An answer to certain Crudities and frivolous Objections made against the observation of a day in memorie of our Saviour Christ his Birth A true coppy of the objections THe Question concerning the Observation of a day in memorie of Chriâ—â—'s birth is the same which our Saviour put to the Pharisees Whether Johns Baptism were of heaven or from men Luke 20. So the observation of this day if it be of God it is a duty and a sin to omit it But if it were set up by man all men do acknowledg That what man shall set up man may take down Therefore first 1. Have we any command in scripture for it if not then 2. Did the Apostles or Disciples ever observe it 3. Would they have omitted it if it had been a duty 4. Was it observed in the Primitive Church for fifty years after the Apostles were all dead search the Scripture and Ecclesiasticall history 5. How came it to be Christs day tell us the Original of this duty that we may know whether it be Divine or humane Is it like to be a duty and no footsteps at all left in the word either Precept or Example looking that way 6. Whether the Papists may not say as much for all their heaps of Traditions as we can say for this And if we once follow traditionall Divinity where shall we stop 7. Give us a definition of that sin which the Scripture calls Will-Worship I supposâ— these Queries duely weighed will satisfy â—ny ingenuous spirit That man was the founder of this Festivall Object Do we not celebrate days of thanksgiving at the appointment of the Magistrate as the 5. of November and may we not this day as well as those Answer 1. Where-ever the Magistrate appoints such days it is lawfull for him to forbid them again when he will Answer 2. If God had not appointed what memorial he would have of his Son Christ man had the greater liberty But where we are directed how and when to celebrate the remembrance of our blessed Saviour for us to superadd we have cause to fear lest we become guilty of that sin which Scripture calls Will-worship Like whereto is that sin taxed Ezek. 48. 8. setting our threshold by his threshold and our posts by his posts which is there called a defilement Besides consider the constant abuse of this solemnity and though I know abusus non tollit usum yet where it is never otherwise but the devil hath more service at this time then God I think it concerneth the Magistrate to look to it He that would read more on this Subject let him read Mr Cawdrys book against Dr. Hamond concerning holydays and Superstitious worship Consider that there is nothing more often blamed in Scripture then this to follow the inventions of man in the worship of God which is the case in hand I would ask that man who blames the neglect of this Festival whether he that will not keep this memorial doth break any of the ten Commandements in so doing and if not then sure it is no sin to omit it Sect. 1. THe Question concerning observation of a day in memory of Christs birth is the same which our Saviour put to the Pharisees Whether John's Baptism were of heaven or from men Luke 20. In all orderly diâ—putes the Question should necessarily be stated now by your strict prohibition of our solemn commemoration of our Saviours nativity it seemeth the question is Whether it be lawful on any day to remember our Saviours birth and therein to meet in holy assemblies to preach and hear the word of God to sing Psalms pray give thanks administer and receive the holy Saeraments we affirme your sect deny it as if some Act of amnestie had passed upon that day as Job 3. 〈◊〉 c. and it were resolved upon the Question The day of Christ's birth shall be no more had in remembrance This Opponent not so much as repeating the question as in some sudden passion when furor arâ—a ministâ—at snatcheth up that which first comes to hand and so precipitaâ—ely rusheth on to the encounter that he stumbleth in his on-set saying The Question concerning the observation of a day in memorie of Christ's birth is the same which our Saviour put to the Pharises c. We answer 1. in the Scrâ—pture which you cite Luk 20. 1. there is no mention of the Pharises neither Math. 21. 23. Mark 11. 30. where the same history is recorded We read {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Cheif Priests and or with the Elders of the people Consider whether you do well translate that the Pharisees c. 2. We say that the â—ord answered their question by another question which was concerning the Baptism of â—ohn there is not a word concerning the day of his nativity now to say that things so much differing are the same consider what you would call it if another had said so what a filly animal would you deeme him who would admit such conclusions In many respects this pretended parallel runs uneven 1. â—hrists dilemma was necessary to shew that if they had believed John Baptists testimony they would have known by what authority Christ did those things but your objection is unnecessary as will appear 2. That was an holy refutation of Jewish uâ—beliefe but yours a Schismatical caption to the contempt of the Christian Churches customes But to pass by these first over-sights of yours we may use Goliahs sword to cut him shorter and thus retort the point of your argument The prohibition of our observation of a day in memory of Christs n tivity is it from heaven or of men if from heaven shew us anâ— place of holy Scripture forbidding the same If you say that prohibition is of men we shall with good conscience follow venerable anâ—iquity rather then trouble the Sacred peace of the Church about things of such nature Sect. 2. SO the observation of this day What supplement is here necessary for your elliptical speaking we would
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
that in things of that nature you must acknowledge that the Church of Christ hath power to determin if at least you will allow her any Sect. 7. DId the Apostles or disciples ever observe it We answer doth it appear that they did not observe it further we say that all that which our Lord Jesus did is not recorded in Scripture John 20. 30. John 21. 25. And can we reasonably think that all things which the Apostles or disciples did are written in holy Scripture we read not that all the Apostles were baptized where when and by whom will you therefore conclude that they were not at all baptized In things simply necessary to Salvation the general precept was sufficient to shew it so and for things subordinate to decency unity order it was left to the Church to determin conveniently in respect of times places and persons hence appeareth a sufficient answer to your next Quaere Sect. 8. VVOuld they have omitted it if it had been a duty To dispute ex non concessis either presupposeth much igrance in the Respondent or bewrayeth it in the Opponent Who ever granted you that the Apostles c. omitted it or when did you or ever shall be able to prove that they did what vain trilling use you in such a frequent begging of the question Sect 9. VVAs it observed in the Primitive Church for fifty yeers after the Apostles were dead search the Scriptures and Ecclesiastiall history We answer again that you found us in possession of many hundred years prescription and therefore it rests on your parts to shew us that it was not observed in and from the Apostles times except untill now of late days which when you attempt to do or to shew that any consent of the uniuersall Church ever annulled the observation thereof we shall begin with you upon a new score If your argument lie thus It is not found in Scripture nor in Ecclesiastical history c. Therefore in the Apostles times and Fifty years after the Apostles were dead it was not observed The consequence is lâ—me for A non Scripto ad non factum non valet argumentum how absurd is it to say It is not found written therefore it was not done all is not written which Christ did as hath been said before if therefore you finde any thing to the contrary in your search of the Scriptures c. proclaime your {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in open streets and sacrifice to your invention We finde that good and antient authors spake of the observation of that day as of a thing long before their times accustomed and in use See Ammianus Marcellinus l. 21. who lived about Three hundred and sixty years after Christ Gregorie Nazianz Orat. 32. who lived about the same age Augustin and many others And we further say that the reason why little or no mention of this days observation not onely for Fifty but many more years can be found in the antient Ecclesiastical writers may be and most probably is because so long none opposed that rite and custome of the Church So was it in case of paedobaptisme unto Cyprian time and the Conncils of Carthage and the Milevetan An. 416. 417. in which Pelagius and Caelestius were condemned because no opposition did before that for some hundred years give the Orthodox Fathers occasiâ—n to dispute or write in defence of it indeed to what end should any write in defence of that which none opposed But when some pretenders to Christian religion opposed the truth or raised schismes dangerous to the unity of the Church or the wholsome Rites and customes of the same then the Orthodox wrote and many of their works are yet extant and so are divers of their Sermons and godly Orâ—tions delivered to the people on the same day which sufficiently testify the custom of the Church of Christ concerning the observation of the day in memory of our Saviours nativity Lastly it is well known that there were some obscure ages wh erein few or none writ or none so eminent and known as that there writings were transmitted to posteritie Sect. 10. HOw came it to be Christs day If you beleive that which the Angel told the shepherds Luke 2. 10 11. that Christ was on that day borne this quere is superfluous marke the words The Angel said unto thâ—m fear not for bâ— hold I bring you good tidings of great joy which shall be to all pâ—ople for unto you is born this day in the City oâ— David a Saviour which is Christ the Lord You posâ—ibly will say what is that to us what cause of joy or commemoration have we Certainly the same that all the people of God then had if Christ were born your Savior for in that he saith which shall be to all people he includeth us Gentiles as well as the Jews for he is not only the Saviour of the Jews but of the bâ—lâ—iving Gentiles also Rom 3. 29 neither of those only who lived that day but of all ages you may say how know we whether he were born on that day which we observe we answer how know you the contrary One day of the year he was born you that so obstinately deny the day which we observe to be it assigne us one other which you will affirme was the day of his nativity except you think he was not born in any time You will say again â—ut why should we yearly observe a day we say first for the same reason which Moses gave Israel for the yearly observation of the Passover When your Children shall say unto you what mean you by this service you shall say As this day by the computation of the Church of England was our Saviour Christ born whom God sent into the world to deliver us not from a temporall bondage but from the eâ—ernall misery of hell and damnation to which sin had inslaved us Again Secondly you may as rationally say Why should we at all or any time be thankful to God for this his greatest mercy conferred on the elect considering the end of his incarnation his suffering and mans redemption which Paul reciteth under the motion of a faithfull saying and worthy of all acceptation 1. Tim. 1. 15. and our Saviour recounteth as a principal specimen of Gods love to mankind John 3 16. indeed it was the cheif non enim prodesset nasci nifi redimi profuisset Ambros. And is it not worth thanks in your sence Sect. 11. â—ell us the originall of this duty They who will not learne of Christ the onely Mediatour between God and man through whom and by whose merits onely they can be heard to say thy will be done in earth as it is heaven c. may possibly doubt concerning the originall of this duty not knowing or not beleiving the practice of an holy Angel or a multitude of the heavenly hoste praysing God on the day of Christ's nativity Luke 2. 10. 13. to be a