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(whodied 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 say) fuch an impartial Author yields fo much; what may be thought of a stubborn Crew, that will refift fuch Evidences? Or, should the Christian Church lose all its obedient Children, and yield to those Schifmaticks, whom nothing can please, except their Governours become their Slaves or Subjects?

VI. Is it probable, that the first Christians would observe the Paffion-Days of their Martyrs, which they called their Birth-Days, and not observe 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 said, that the primitive Christians had no such Parades and Solemnities and Splendour at their Festivals; and therefore we do not follow their Example. May it not be reasonably answered, That if the Laws and Edicts of Heathen Emperors, were made against the first Christians, for keeping their Fasts and Festivals, forcing them ofttimes, to meet in Grots and Caves, and scattering their Meetings; that therefore, when Magistrates turn Christian, and give the Civil Sanction to these disturbed Solemnities, should not we keep the Holy-Days suitable to the Prosperity of the Church? Do not the Opposers of these 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 Honesty, and to have legal Maintenance from Kings and Queens that turn nurfing Fathers and nursing Mothers, than to be a Burden upon a perfecuted People for their Principles, as the first Chriftians were? Were not the Children of Ifrael in a better Condition to serve GOD, in their Plenty and Profperity when they were in the Land of Canaan, than when they were under the Pharonick Perfecution, or when they were 40 Years in the Wilderness? Were they not in a better Condition to serve GOD with a stately and magnificent Temple, than with a moveable Tent or Tabernacle? If the primitive Chriftians had many Inconveniencies, because of Heathen Perfecutors, is it reasonable to think, that this was their Choice? or that we in happier Circumstances should imitate them, who could do no better? If we follow them in the Principles of Religion and Loyalty, which are still the fame, whatever Change may come; yet are we not to prefer our own Profperity and Peace, to their Poverty and Persecution?

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

IX. When the best reform'd Churches, not only the English, and Lutheran, but even the Calvinists, highly approve of the Anniversary Fafts and Festivals their Reasonableness & 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 Insolence, Madness, and Bigotry, is it in Dissenters, to divide from the Modern as well as from the Ancient Church, who look a Handful of Scotish and English 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 Masters, and for the People to ask their Paftors in private, and to frequent the publick Ordinances, with a strong Defire to receive Instruction, and a warm Zeal to join in the Prayers and Praises 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 Christian Religion, and the Affections suitably stirred up to the Love of GOD, for His extraordinary Kindness and Care to the World. These Things, I say, giving Occasion 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 shall say unto you, What mean you by this Service? That you shall fay, &c. See Jofb. 6. 7Loss then are People at, by being deprived of those excellent Advantages, and to be 2 Pet. Ch. 12. 13. What a great left to the Conduct of giddy Enthusiasts, and fchifmatical Extemporizers, and to be fed with whatever they are Yearly pleased to speak against the Observation of them?

X. When these Feasts are so useful in themselves, that they are (as the Learn'd "Hooker observes) i. "The outward Splendor and Dignity of our Religion. 2dly, "They are forcible Witnesses of ancient Truths. 3dly, Provocations to the Exercife

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

When we are certainly informed, that it is by the Fafts and Festivals, that any Knowledge of Christianity is preferved in the Greek Church; and that Calvin professes, that it was againft his Knowledge and Inclination, that these were disus'd at Geneva; when we are informed, that the Learn'd Philip a Mornay, the Lord Dupleffe, that famous French Proteftant, used all Endeavours to have the Ufe of them all restored among Protestants. Thern what a miferable and sad Cafe are our British Diffenters in, who are taught to hate the Ufe of them, as Heathenism, Judaism and Popery?

XI. When by these Feasts and Fafts, the Articles of the Christian Religion are every Year explained; for Example, The Mystery of the Three Persons of the Godhead, on Trinity Sunday; The Incarnation and Birth of Christ, on Christmas; His Sufferings on the Paffion Week; His Resurrection, on Easter; His Afcenfion, Ten Days before the Descent of the Holy Ghost, which is explain'd on Whitsunday. Then what a Loss are People at, who never have the Advantage of Hearing these Things? And what a fad Account must those Teachers give, who teach the People to abhor these Things as Superstition and Idolatry?

XII. If it be faid, that we can commemorate the Birth, Palfion, Resurrection and Afcenfion of Chrift, and also the Defcent of the Holy Ghost, every Day,& that there is no need of folemn Days for that End. May it not be reasonably 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 Course? 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 Sub jects, 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 Testament, than of Christ 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 Predestination 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 Interest of a Party, instead of the Interest of the Catho lick Church and the Communion of Saints? Its own particular Opinions, instead of the plain Articles of the Christian Faith?

XIII. If it be faid, That this gives Scandal and Offence to the Weak. We have several Times answered, 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 those who are against Holy-Days; then, is it not reasonably answered, That the removing the Ufe of them, would displease Twenty Thousand Christians throughout the World, for one furly, peevish Schifmatick whom it would please? But, if giving Offence, fignifies (as truly it does most ordinarily) laying a Trap, or Snare, or Stumbling-block, before Men, or leading them into 'em, then I say, It is the Leaders, who despise the Fafts and Festivals of the Church, which call them Jewish and Heathnish, that lead the People into Sin, and not the true Obfervers of Holy-Days, that do so: For neither the Jews nor Heathens will keep the Birth, Resurrection, 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?

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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 condescended upon, for Order, Decency, and most probable Antiquity: So it may be holy for its Ufe, as being an Accessory to the Duty; and so be called holy, because of its Relation to holy Duties?

XIV. What pitiful Objections are these, 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 so big,as that the Fowls of Heaven do build their Nefts in it; because it is not so in this Country, therefore it was not so in Judea where our Saviour spoke it? Or, is it not the leading People into Sin, to tell them, That the Day was conceal'd on purpose, for fear it should be idolized, as Moses's Grave, was thus conceal'd? For, did not the Shepherds know

the

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the Day? Did not the wife Men in the East 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 say, There is no Warrant in Scripture, for keeping of that Day. May it not be answered, Neither was there for the Feast of Purim in the old Testament; nor for the Feast of Dedication, which were of Human Institution; or that we can prove it as well as Infant Baptism, 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 express Scriptures; as, What Scripture have they for their occafional Fasts and Festivals, their keeping an Anniversary of Heriot's Hospital, the finging of the Common Tunes, their Cock-ftools, Stools of Repentance, the laying aside of the Lord's Prayer, which is contrary to Scripture Command, which is as great an Error as in the Papists, to deprive the People of the Cup? Yea, what Scripture have Separatists from Episcopacy in England or in Scotland, to lay down such a Position, 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'dest of their Sectaries shew the quite contrary.

For do not the English Annotators, where Mr. Pool left off in 10 St. John 22. affert, That Magistrates 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 Manamong the Independents, declare in these Words, That it is meerly from a Spirit of Contention, that some call on us and others, to produce express Testimony of Scripture, or Institution, for every Circumstance 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 Separatists and Sectaries among themselves? For if a Presbyterian withdraw from the Episcopal Church, because it cannot produce Express Scripture, for keeping of Christmass, with the Practice of the universal Church, and thereby pull an Hundred Proselytes from the Church: Are the Presbyterians sure of these Converts, when an Independent may come upon them with that same Principle, and tell, That the Presbyterian Constitution is not according to Scripture; for the Primitive Churches were not fubordinate, but independent? The Church of Galatia did not depend upon Ephesus, nor Ephesus upon Corinth, &c. And then may he not pull the Converts immediately out of the Presbyterian Kirk? In steps an Anabaptist into an Independent Congregation, where there are Infants baptized, and he tells, There is no Warrant for Infant Baptism 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 himself out of the Independents Congregation? Yea, is not a Jewish Rabbi, debating with such fickle inconstant Seekers, as fair in the Way to gain them to their Synagogues, when he tells, That the first Day of the Week has no Institution in the New Testament, and the seventh Day of the Week was never repealed? Infant Baptism was never institute, and Circumcifion was never repealed? Are not then such unsettled Weather Cock-heads ready to be catched by the Jews, as they are by the different contending Parties among Christians? What a dangerous Rule then is such a Principle, That we are to do nothing in Worship but what we have express 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 Answer, That Abuses do not take away the true Ufe; for then the Lord's Day and their own occasional Festivals should 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 thetrue Use retained: And that the Christian Devotions for the Day gains so much Time from Excess, in Prayers and Praises, as may leave an Impression upon the Minds of Men, and may be a Mean to bear down the Extravagancies that are committed, at least to cast the Ballance? In short, Is there not a Difference betwixt the Cure of a Physician 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 says, 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 Year is of the Sun? By the Knowledge of the Lord they were distinguished, and he altered Seasons and Feasts. Some of them hath he made high Days, and hallowed them, and some of them hath he made ordinary Days. ----Some of them hath he blefssed, and exalted, and some of them bath he sanctified, and set near himSelf: But some of them hath he cursed and brought low, and turned out of their Places.

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Of the Antiquity, Univerfality, Reasonableness, and fingular Advantages of Set Forms of Prayer, proven from the Old and New Testament, and the Practice of the Christian 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 false Teachers to trick the People into a blind Obedience, and to make of their Consciences whatever they please.

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

T is a Maxim among the School-Men, Nature teaches us to worship God, the Manner must come from a Law or positive Institution, but Grace makes it effectual and acceptable to God. Worship then consisting in Prayers, Praises, Sacraments, and reading of Scriptures, the People are concerned in this, as well as the Priests or Ministers. 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 sing all for the Congregation: So neither is it sufficient, that a Minifter pray all; or that all the People pray by a Minister's Heart and Mouth. The Minifter may be unfound, and then his Prayers will be so, and an ignorant Congregation not understand it: Yea, he may be ignorant, and so 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; in 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 should 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 just Privilege, and make them believe that they are in the Light when they are in gross Darkness.

To pretend that praying off Hand, without Confideration or Premeditation, is praying by the Spirit, is no less than agrieving of the good Spirit of God. For as Satan is God's Ape in many things; so are false Teachers Apes of the True ones. They who now would ape or imitate the extraordinary Gifts of the Holy Ghost, as Miracles, Prophecies, and immediate Inspiration, Revelation or Impulse, (which Gifts have now ceased) are likely to fall into strange Delusions 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 Disciple 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 false Prophet: And severals, that pretend to Inspiration, as the Extemporizers do, have been known to be inspir'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 some Measure, for enabling their Hearts to conceive, and their Tongues to expreß convenient Defires to God. Which if true, many honest, sincere, 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 Christ's Humiliation, and after his Ascension, and in the first three Centu. ries: Let it be noted first from the Old Testament, that Set Forms are prescribed for the constant and occafional Necefssities of the Jewish Church.

The

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

Were not the Priests, the Sons of Aaron enjoined a constant Set Form in blessing the People, Numb. 6. 23, 24, &c? Is not a Set Form prescribed for the Case 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 also for Thanksgiving, If. 12. 1, 2, 3, &c? And of Thanksgiving to be used after Return from the Captivity, Jer. 33. II? And was it not practised by Ezra, 3. Chap. 10, 11? Was nota Form of Prayer also prescribed in the Time of the Captivity, 1. K. 8. 47? And was it not practised afterwards by Daniel in the same Words, Chap. 9. Ver. 5. The same Form of Confession 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 inspired, were not Forms prescribed to be said 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 say, that they sing 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 Prose; and Pfalms as well as Prayers? And may we not pray by the Spirit in a Set Form, as well as sing in a Set Form?

In the next place, it is sure, that our Saviour join'd with the Jewish Worship, which was not ex tempore, but precomposed; and that he composed a Prayer for his Disciples to be a Badge of their Discipleship and Relation to Himself,as John the Baptift taught his Disciples. It was not so 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 said, That it was only prescribed as a Rule or Directory for Prayer, but not as a Prayer it self. That may be said of John the Baptift's Prayer also: But the Westminster Catechism calls it a Prayer, and recommends it to be said in all the Prayers of the Churches. Our Saviour on the Cross repeated the 22. Pfalm, My God, my God, &c. and at the last Gasp, Pfal. 31.5. Father, into thine Hand I recommend my Spirit: And Matth. 26. 44. He repeats the same Words thrice.

That after the Ascension the Apostles kept the Temple-Service, as their Master 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 Aits 4. 24. that the Converts prayed all with one Accord, lifting up their Voices. We are desired 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 desired to be of the same Judgment, and to speak the same Words, 1 Cor. 1. 10, 11.

But 1 Cor. 11. 4, 5. contributes to put all out of Doubt, and proves, that Persons 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 speaking for Edification; nor is it to be taken paffively, as some would take it for hearing of a Prophecy: For then, as a learned Author says, every one that heareth a Prophecy is a Prophet; and by the same Reason, every one that heareth a Preacher, is a Preacher. Prophecy then has another Signification in the Scripture-Stile, and that signifies Singing: So 1 Chron. 25. the Officers, who were appointed for finging, are said to prophesy with their Harps. So that every Man or Woman praying or prophesying, signifies 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 represented to us as Worshipping God in the fame Words, Rev. 4. 8, 9. so Rev. 6. 11, 12, 13, 14? See Rev. 7. 10, 11. but especially Rev. 19. the first six Verses, where the whole Company of Heaven is said to joyn in the same Prayers and Praises: Either it is a real Vision, or spoken in Allusion to what was done to one on Earth; either of them proves, that Congregations should have their Share in the Worship.

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