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(who died upon the first of January) exactly One Hundred Ninety Four Years, one Month and Thirteen Days; and according to the Julian Account, makes his Birth to fall upon the 25th of December. When (I fay) fuch an impartial Author yields fo much; what may be thought of a ftubborn Crew, that will refift fuch Evidences? Or,fhould the Chriftian Church lofe all its obedient Children, and yield to thofe Schif maticks, whom nothing can please, except their Governours become their Slaves or Subjects?

VI. Is it probable, that the first Christians would obferve the Paffion-Days of their Martyrs, which they called their Birth-Days, and not obferve the Birth-Day of our Saviour? Do we not find, that this Practice is mentioned in a Letter of the Church of Smyrna, to the Church of Philomelium, touching the Death of Polycarp,their Bishop, Eufeb. Lib. 4. Cap. 15. printed at Bafil 1587?

VII. If it be faid, that the primitive Chriftians had no fuch Parades and Solemnities and Splendour at their Festivals; and therefore we do not follow their Example. May it not be reasonably anfwered, That if the Laws and Edicts of Heathen Emperors, were made againft the firft Chriftians, for keeping their Fafts and Festivals, forcing them ofttimes, to meet in Grots and Caves, and scattering their Meetings; that therefore, when Magiftrates turn Chriftian, and give the Civil Sanction to thefe disturbed Solemnities, fhould not we keep the Holy-Days fuitable to the Profperity of the Church? Do not the Oppofers of thefe Holy-Days, think it a far better Condition for Church-men, to have good Buildings, for worshipping GOD in a peaceable Way, in all Godliness and Honefty, and to have legal Maintenance from Kings and Queens that turn nurfing Fathers and nurfing Mothers, than to be a Burden upon a perfecuted People for their Principles, as the firft Chriftians were? Were not the Children of Ifrael in a better Condition to ferve GOD, in their Plenty and Profperity when they were in the Land of Canaan, than when they were under the Pha Yonick Perfecution, or when they were 40 Years in the Wilderness? Were they not in a better Condition to ferve GOD with a ftately and magnificent Temple, than with a moveable Tent or Tabernacle? If the primitive Chriftians had many Inconveniencies, becaufe of Heathen Perfecutors, is it reafonable to think, that this was their Choice? or that we in happier Circumftances fhould imitate them, who could do no better? If we follow them in the Principles of Religion and Loyalty, which are ftill the fame, whatever Change may come; yet are we not to prefer our own Profperity and Peace, to their Poverty and Perfecution?

VIII. And may not the fame be reafon'd for the Hierarchy & Liturgy,which were in the first Three Centuries, tho' not with that Splendor and Encouragement, which Chriftian Magiftrates conferr'd upon the Clergy and the Profeffion in Aftertimes?

IX. When the best reform'd Churches, not only the Englifb,and Lutheran, but even the Calvinists, highly approve of the Anniversary Fafts and Festivals their Reafonablenefs & Usefulness,as conducing to Devotion,Knowledge in the Mysteries of our Religion, and Fundamentals of our Creed, Unity and Uniformity with all National Churches (as is proved by the Sentiments of the Learn'd Reformers, Numb. What Infolence, Madness, and Bigotry, is it in a Handful of Scotifh and English Diffenters, to divide from the Modern as well as from the Ancient Church, who look upon the Fafts and Festivals as Helps, Hedges, Ornaments and Memorials, of the Chriftian Principles, and Commemorations of the extraordinary Mercies of GOD; and which give occafion to Children to ask their Fathers,and for Servants to ask their Mafters, and for the People to ask their Paftors in private, and to frequent the publick Ordinances, with a ftrong Defire to receive Inftruction, and a warm Zeal to join in the Prayers and Praifes of the Church? When, by the keeping of Holy-Days, the Understanding is informed in the Mystery, and the Memory refreshed with the History of the Chriftian Religion, and the Affections fuitably ftirred up to the Love of GOD,for His extraordinary Kindness and Care to the World. Thefe Things, I fay, giving Occafion to be refolved in Doubts, as it was among the Jews of old, Exod. 12. 26, 27. And it shall come to paß, when your Children fball fay unto you,What mean you by this Service? That you shall fay, &c. See Jofb. 6. 7Lofs then are People at, by being deprived of thofe excellent Advantages, and to be 2 Pet. Ch. 12. 13. What a great left to the Conduct of giddy Enthufiafts, and fchifmatical Extemporizers, and to be fed with whatever they are Yearly pleafed to fpeak against the Obfervation of them? X. When thefe Feats are fo ufeful in themfelves, that they are (as the Learn'd "Hooker obferves) i. "The outward Splendor and Dignity of our Religion. 2dly, They are forcible Witneffes of ancient Truths. 3dly, Provocations to the Exercife

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"of Piety. 4ly, Shadows of our endless Felicity in Heaven. 5, On Earth, everla"fting Records, teaching (in a Manner) by the Eye whatfoever we believe.

When we are certainly informed,that it is by the Fafts and Feftivals, that any Knowledge of Christianity is preferved in the Greek Church, and that Calvin profeffes, that it was against his Knowledge and Inclination, that these were difus'd at Geneva; when we are informed, that the Learn'd Philip a Mornay, the Lord Dupleffe, that famous French Proteftant, ufed all Endeavours to have the Ufe of them all reftored among Proteftants. Then what a miferable and fad Cafe are our British Diffenters in, who are taught to hate the Ufe of them, as Heathenifm, Judaism and Popery?

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XI. When by thefe Feafts and Fafts, the Articles of the Chriftian Religion are every Year explained; for Example, The Mystery of the Three Perfons of the Godhead, on Trinity Sunday; The Incarnation and Birth of Chrift, on Chriftmaß; His Sufferings on the Paffion Week; His Refurrection, on Eafter; His Afcenfion, Ten Days before the Defcent of the Holy Ghoft, which is explain'd on Whitfunday. Then what a Lofs are People at, who never have the Advantage of Hearing thefe Things? And what a fad Account must thofe Teachers give, who teach the People to abhor thefe Things as Superftition and Idolatry?

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XII.If it be faid,that we can commemorate the Birth,Paffion, Refurrection and Afcenfion of Christ,and alfo the Defcent of the Holy Ghoft,every Day,& that there is no need of folemn Days for that End. May it not be reafonably ask'd, If they can do it when they please themselves, why not when the Church pleases? If they may do it every Day, why not one Day in a Solemnity, which is more prevailing and taking than a Day in common Courfe? May it not be truly faid,that they who fay, They do it every Day, do it no Day? And that many Paroches in the Kingdom never hear of fuch Subjects, but by the by,and never in an Unity or Order; and that not one Paroch knows how another Preaches, more than what he Prays? And that the People hear more of the Lives of ill Kings in the Old Teftament, than of Chrift our Prophet, Priest and King, in the New? And more talking of the Breach of the Solemn League and Covenant, than of the Covenant of Grace? Yea, more of a Covenant than of a Creed? More of Predeftination than of the common Salvation? And may it not be pertinently demanded, What a dangerous and uncertain Thing it is, to be in the Bofom of a Kirk, which preaches and prays the Intereft of a Party, instead of the Interest of the Catho lick Church and the Communion of Saints? Its own particular Opinions, inftead of the plain Articles of the Chriftian Faith?

XIII. If it be faid, That this gives Scandal and Offence to the Weak. We have fevéral Times anfwered, That this is Scandal taken, and not given: For, can Obedience to our lawful Governours in Church and State, in Things lawful or indifferent, be a Scandal? And, if by Offence, they mean, grieving and provoking thofe who are againft Holy-Days; then, is it not reasonably anfwered, That the removing the Ufe of them, would difplease Twenty Thousand Chriftians throughout the World, for one furly, peevish Schifmatick whom it would please? But, if giving Offence, fignifies (as truly it does moft ordinarily) laying a Trap, or Snare, or Stumbling-block, before Men, or leading them into 'em, then I fay, It is the Leaders, who defpife the Fafts and Festivals of the Church, which call them Jewish and Heathnifh, that lead the People into Sin, and not the true Obfervers of Holy-Days, that do fo: For neither the Jews nor Heathens will keep the Birth, Refurrection, nor Afcenfion, of our Saviour. If it be a Scandal to the Ignorant and Well-meaning, ought they not to confult their Rulers? If it be a Pharifaical Scandal, who on Earth can mend them, who are refolved not to be convinced; and whom neither the Piety nor the Learning of the ancient Fathers, nor of the Learn'd Reformers, can perfwade to a humble and tractable Spirit?

If it be faid, That this is to make a Day holy. May it not be answered, That it is not to make a Day holy, but to do a holy Duty on a Day, which the Church has condefcended upon, for Order, Decency, and molt probable Antiquity: So it may be holy for its Ufe, as being an Acceffory to the Duty; and fo be called holy, because of its Relation to holy Duties?

XIV. What pitiful Objections are thefe, That the 25th of December could not be the Day, because the Shepherds were keeping their Flocks, 2. Luke 8, 9. and therefore that could not be the Winter-time; as if all Countries were alike? Might not an ignorant Athiest object against the Scripture, That the Mustard Tree grows not fo big,as that the Fowls of Heaven do build their Nefts in it; because it is not fo in this Country, therefore it was not fo in Judea where our Saviour fpoke it? Or, is it not the leading People into Sin, to tell them, That the Day was conceal'd on purpose,for fear it fhould be idolized, as Mofes's Grave, was thus conceal'd? For, did not the Shepherds know

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the Day? Did not the wife Men in the Eaft know the Day? Did not the Angels fing their Hymn on that Day? Was there any Fear of Idolatry by their Bleffing of GOD on that Day? Or if they fay, There is no Warrant in Scripture, for keeping of that Day. May it not be anfwered, Neither was there for the Feast of Purim in the old Teftament; nor for the Feaft of Dedication, which were of Human Inftitution; or that we can prove it as well as Infant Baptifm, or the Change of the Seventh Day of the Week into the First? Or that they themselves practise many things, for which they have no exprefs Scriptures; as, What Scripture have they for their occafional Fafts and Festivals, their keeping an Anniverfary of Heriot's Hospital, the finging of the Common Tunes, their Cock-ftools, Stools of Repentance, the laying afide of the Lord's Prayer, which is contrary to Scripture Command, which is as great an Error as in the Papifts, to deprive the People of the Cup? Yea, what Scripture have Separatifts from Epifcopacy in England or in Scotland, to lay down fuch a Pofition, and to make a Principle of it, as this, That we are to do nothing but what we have express Scripture for, when the Learn'deft of their Sectaries Thew the quite

contrary.

For do not the English Annotators, where Mr. Pool left off in 10 St. John 22. affert, That Magiftrates have a Power to appoint publick Days, yea Annual Days of Thanksgivings for Mercies never to be forgotten? And does not Dr. Owen, a great Man among the Independents, declare in thefe Words, That it is meerly from a Spirit of Contention, that fome call on us and others, to produce express Testimony of Scripture, or Inftitution, for every Circumftance in the Practice of Religious Duties? And will not this Principle of theirs, to wit, That nothing is to be done, but what we have express Scripture for, undo all the Separatifts and Sectaries among themselves? For if a Presbyterian withdraw from the Epifcopal Church, because it cannot produce Express Scripture, for keeping of Christmass, with the Practice of the univerfal Church, and thereby pull an Hundred Profelytes from the Church: Are the Presbyterians fure of these Converts, when an Independent may come upon them with that fame Principle, and tell, That the Presbyterian Conftitution is not according to Scripture; for the Primitive Churches were not fubordinate, but independent? The Church of Galatia did not depend upon Ephefus, nor Ephefus upon Corinth, &c. And then may he not pull the Converts immediately out of the Presbyterian Kirk? In fteps an Anabaptift into an Independent Congregation, where there are Infants baptized,and he tells, There is no Warrant for Infant Baptifm in all the Scriptures; and Dipping in Waters was used instead of Sprinkling: Is not then the Anabaptift in a fair Way to pull the Converts to himfelf out of the Independents Congregation? Yea, is not a Jewish Rabbi, debating with fuch fickle inconftant Seekers, as fair in the Way to gain them to their Synagogues, when he tells, That the firft Day of the Week has no Inftitution in the New Testament, and the feventh Day of the Week was never repealed? Infant Baptifm was never institute, and Circumcifion was never repealed? Are not then fuch unfettled Weather Cock-heads ready to be catched by the Jews, as they are by the different contending Parties among Chriftians? What a dangerous Rule then is fuch a Principle, That we are to do nothing in Worship but what we have exprefs Scripture for?

XV. When it is objected, That the keeping of Christmass occafions Abuses and Debaucheries, and therefore ought to be abolished: May not this be a fatisfactory Anfwer, That Abufes do not take away the true Ufe; for then the Lord's Day and their own occafional Festivals fhould be removed? And that there will be Abuses whether the Day be kept or no; and that there are no fuch Abuses but that the Rulers of Church and State may correct, and the true Ufe retained: And that the Christian Devotions for the Day gains fo much Time from Excefs, in Prayers and Praises, as may leave an Impreffion upon the Minds of Men, and may be a Mean to bear down the Extravagancies that are committed, at leaft to caft the Ballance? In fhort, Is there not a Difference betwixt the Cure of a Phyfician and that of an Executioner; the one removing the Disease, and the other taking away the Life?

Let any Man confider what the Author of the Revelation fays, Let him that hath an Ear, hear what the Spirit faith unto the Churches. And what our Saviour faith, If he do not hear the Church, let him be unto thee as an Heathen or a Publican. And what St. Paul faith, 1 Cor. 21. Ch. 16. If any Man seem to be contentious, we have no fuch Custom, neither the Churches of God. And Ecclefiafticus 33. 7, 8, 9, and 12 Ver. Why doth one Day excel another, when as all the Light of every Day in the Tear is of the Sun? By the Knowledge of the Lord they were distinguished, and he altered Seafons and Feafts. Some of them hath he made high Days, and hallowed them, and fome of them hath he made ordinary Days. ----Some of them hath he bleffed, and exalted, and some of them bath he fanctified, and fet near himJelf: But fome of them hath he curfed and brought low, and turned out of their Places.

Of the Antiquity, Univerfality, Reasonableness, and fingular Advantages of Set Forms of Prayer, proven from the Old and New Teftament, and the Practice of the Chriftian Church Ancient and Modern.

By which it will appear, that the Practice of Extemporizing, is the Source of Ignorance, Spiritual Pride, Schifm, Ill-Nature, and a mere Device of falfe Teachers to trick the People into a blind Obedience, and to make of their Confciences whatever they please.

I

Cultus eft a Natura, Modus a Lege, Virtus ex Gratia.

Tis a Maxim among the School-Men, Nature teaches us to worship God, the Manner must come from a Law or pofitive Inftitution, but Grace makes it effectual and acceptable to God. Worship then confifting in Prayers, Praises, Sacraments, and reading of Scriptures, the People are concerned in this, as well as the Priests or Minifters. For the People come not to the Congregation to preach; in this Part they must be all Ear and Heart: But they come to pray to God as well as to praise him.And as it is not enough,that a Precentor fing all for the Congregation: So neither is it fufficient, that a Minifter pray all; or that all the People pray by a Minifter's Heart and Mouth. The Minister may be unfound, and then his Prayers will be fo, and an ignorant Congregation not understand it: Yea, he may be ignorant, and fo utter Blafphemy and Nonsense; as by woful Experience has been too much known in this Ille of Bri

tain.

Therefore in Prayers and Praises, the People must be Heart, Ear and Tongue; Sacraments, they must be Eye, Ear, and Heart. It is their Right and a Mean of their Salvation and Edification to know, how and what they fhould pray, as well as what they should fing. And Teachers must be guilty of the most unaccountable Sacrilege that ever was committed on Earth, who deprive the People of this Right. Such Teachers are not fent of God, who defraud them of their juft Privilege, and make them believe that they are in the Light when they are in grofs Darkness.

To pretend that praying off Hand, without Confideration or Premeditation, is praying by the Spirit,is no less than a grieving of the good Spirit of God. For as Satan is God's Ape in many things; fo are falfe Teachers Apes of the True ones. They who now would ape or imitate the extraordinary Gifts of the Holy Ghoft, as Miracles, Prophecies, and immediate Infpiration, Revelation or Impulfe, (which Gifts have now ceafed) are likely to fall into ftrange Delufions and Errors; because they have given over hearing, what the Spirit of God faith to the Churches.

He who would fain have the Gift of Miracles, which Simon Magus thought to buy with Money, is in Hazard of becoming a Difciple of Simon Magus rather than of Simon Peter.He who would be at the Gift of Foretelling Things to come, has often become a Profelyte to Satan, and become a falfe Prophet: And feverals, that pretend to Infpiration, as the Extemporizers do, have been known to be infpir'd by the Devil, and left to the Bedlam of their own wild Imaginations.

I here give a Defiance to all Extemporizers in the World to prove to me, That ever the Church of God was left, in it's Worship,to the extemporizing Faculty of conceived Prayers: Or to let us fee any Age in the World, that wanted Set Forms: Or to make good that Rule, in their Directory, That the Spirit of Prayer is given to all the Children of God in fome Measure, for enabling their Hearts to conceive, and their Tongues to expreß convenient Defires to God. Which if true, many honeft, fincere, well-meaning Perfons, are in a more dangerous Condition than Major Weir was in, who had this Faculty of praying off Hand.

But to prove the Lawfulness of Set Forms, from Mofes and the Prophets, from the Days of Chrift's Humiliation, and after his Afcenfion, and in the firft three Centu. ries: Let it be noted first from the Old Teftament, that Set Forms are prefcribed for the conftant and occafional Neceffities of the Jewish Church.

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The first Piece of folemn Worship was in a Set Form, compofed by Moses, and fung by Turns in the Congregation, first by Men, and then by Miriam with the Fe male Sex, Exod. 15 1, 20, 21.

Were not the Priests, the Sons of Aaron enjoined a conftant Set Form in bleffing the People, Numb. 6. 23, 24, &c? Is not a Set Form prefcribed for the Cafe of uncertain Murder, Deut. 21? and a Set Form of Confeffion in bringing the first Fruits to the Temple, Deut. 26. 3, 5, 10, 13, 15? And alfo for Thanksgiving, s. 12. 1, 2, 3, And of Thanksgiving to be used after Return from the Captivity, Fer. 33. II? And was it not practifed by Ezra, 3. Chap. 10, 11? Was not a Form of Prayer also prescribed in the Time of the Captivity, 1. K. 8. 47? And was it not practifed afterwards by Daniel in the fame Words, Chap. 9. Ver. 5. The fame Form of Confeffion in the Name of the Church: See also 2 Chron. 20, 21, 29, 27, 28, and Chap. 6.

Yea, in the Time of the Prophets, who were infpired, were not Forms prescribed to be faid by the Priests, upon the People's Converfion, Joel 2. 17? And a Form prescribed to the People upon their Converfion, Hof. 4. 2?

Are not the Pfalms of David full of Confeffions and Petitions, as well as of Praises and Thanksgivings? Now if the Extemporizers fay, that they fing with the Spirit, in a Set Form, but they are obliged to pray by Infufion, and immediate Conception. I ask them, What Rule have they for that? For cannot the Spirit dictate Metre as well as Profe; and Pfalms as well as Prayers? And may we not pray by the Spirit in a Set Form, as well as fing in a Set Form?

In the next place, it is fure, that our Saviour join'd with the Jewish Worship, which was not ex tempore, but precompofed; and that he compofed a Prayer for his Difciples to be a Badge of their Discipleship and Relation to Himself,as John the Baptift taught his Difciples. It was not fo much because of their Ignorance, for they were at the daily Devotions of the Church; but for a Mark of Distinction from the Disciples of other Doctors. And, if it be faid, That it was only prefcribed as a Rule or Directory for Prayer, but not as a Prayer it felf. That may be faid of John the Baptift's Prayer alfo: But the Westminster Catechism calls it a Prayer, and recommends it to be faid in all the Prayers of the Churches. Our Saviour on the Crofs repeated the 22. Pfalm, My God, my God, &c. and at the laft Gafp, Pfal. 31.5. Father, into thine Hand I recommend my Spirit: And Matth. 26. 44. He repeats the fame Words thrice.

That after the Afcenfion the Apoftles kept the Temple-Service, as their Mafter did in the Days of His Humiliation, (for otherwise it had been a Stumbling Block in the Ways of the Jews, whose Conversion they endeavoured) is clear from Acts 2. 42.

Acts 13.2.

There is nothing more clear, than that of the Acts 4. 24. that the Converts prayed all with one Accord, lifting up their Voices. We are defired to glorify God with one Heart and one Mouth, which cannot be done without the People be acquainted with the Prayers and the Praises of the Church,Rom. 15. 6. The Corinthians are defired to be of the fame Judgment, and to speak the fame Words, 1 Cor. 1. 10, 11.

But I Cor. 11. 4, 5. contributes to put all out of Doubt, and proves, that Perfons of all Sexes, join'd vocally in the Worship. For the Word Prophefying does not fignify, in that Place, foretelling of Things to come, nor interpreting what was spoken by the Gift of Tongues, nor fpeaking for Edification; nor is it to be taken paffively, as fome would take it for hearing of a Prophecy: For then, as a learned Author fays, every one that heareth a Prophecy is a Prophet; and by the fame Reason, every one that heareth a Preacher, is a Preacher. Prophecy then has another Signification in the Scripture-Stile, and that fignifies Singing: So 1 Chron. 25. the Officers, who were appointed for finging, are faid to prophefy with their Harps. So that every Man or Woman praying or prophefying, fignifies both the Sexes praying and finging; confequently a Congregation is to join vocally in Prayer as well as in finging.

Are not Heaven and Earth reprefented to us as Worfhipping God in the fame Words, Rev. 4. 8, 9. fo Rev. 6. 11, 12, 13, 14? See Rev. 7. 10, 11. but especially Rev. 19. the first fix Verses, where the whole Company of Heaven is faid to joyn in the fame Prayers and Praises: Either it is a real Vifion, or spoken in Allufion to what was done to one on Earth; either of them proves, that Congregations fhould have their Share in the Worship.

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