SOME OBSERVATIONS UPON THE KEEPING THE Thirtieth of January, AND Twenty ninth of MAY.  Gal. 4.10, 11. 
Ye observe Days, and Months, and Times, and Years. I am afraid of you, lest I have bestowed upon you labour in vain.  
By J. G. G.  
LONDON, Printed, and are to be Sold by Ric. Baldwin, at the Oxford-Arms in Warwick-lane, 1694.   

SOME OBSERVATIONS Upon the Keeping the Thirtieth of January and XXIXth of May.  
EVERY Thirtieth of January doth yearly renew my Thoughts upon the occasion of the day: We say it hath been appointed to be kept to mourn and humble the Nation for the Death of King Charles I. The thing hath two several Aspects, for either it looks upon the Act of some Men against the Living, or upon what others have done and do for the Dead; both which I take to be ill; the one, because to me it seems Unlawful; and the other, as Contrary to True Religion.  
I agree, the Fact was an Horrid Murder, Execrable, as Black as Words can make it; neither am ignorant how Blood defiles the Land; what a loud and crying Sin is Bloodguiltiness, according to other several strong Expressions in Holy Scriptures: But when all is said, after Justice hath been executed upon the Guilty, after 45 Years there ought to be an end: It were better, more according to Charity and Christian Prudence, to forget those things, than to renew the Memory of them, which continues Divisions; for we know 'tis too usual on that day to hear from the Pulpit about those who sold him, of others that brought him to the Block, and of those who cut off his Head, which doth not restore to Life, nor remedy that which is past; and only Exasperates the Spirits of Men. This is too like the Italian Custom, to keep and show Handkerchiefs dipped in the Blood of those that were killed, or such like Tokens, only to infuse a desire of Vengeance, and to make irreconcilable Enmities between Families and Parties; after Acts of Oblivion for such things are passed, the Memory thereof aught to be forgotten.  
Such things do and must admit of a Prescription, neither can I find any sound reason why such a Performance should be entailed upon us and our Posterity; 'tis enough once for all, really and hearty to have done, after that it degenerates into Formality and Bigoticism (if I may so call it) I know amongst us we have Men Zealous without Knowledge, guided by Ignorance, and as thorough-paced in their way as any Papist is in his, who know not how to keep within bounds in many things they do: Every one knows the keeping of this day was enacted after a Revolution, amidst Heats and Desires of Revengefulness, in some who looked upon themselves as having been ill used by others.  
The Order for keeping that day was brought forth with some other things, which by and by I shall have occasion to mention; but because I do not intent to insist upon the Civil but the Religious part of keeping that day, which is the principal thing of it, and as the taking away of his Life was an ill thing, so by the Grace of God I will show, that every Year keeping a day on that account is as bad, if not worse, in as much as the Honour and Worship of God are therein concerned.  
What St. Paul saith to the People of Athens in general, I may say to some amongst us in particular, in this thing, 
* Acts 17.22.  You are too Superstitious: For I am satisfied we cannot without Superstition (whereof the very appearance ought to be avoided) keep an Anniversary, or a certain day every Year upon any Man's account, and on the same day go to Church, the place appointed only for God's Worship, there to hear a Sermon preached on that Subject, and to have a Collect, Epistle and Gospel, yea such a part of Gospel taken out of a Parable wherein our Blessed Saviour foretells his Death, and this must be applied to a Dead Man. Nay, in that Service we pray to God he will be pleased to give us the Grace to follow that Man's Charity and Patience; surely in this we are too Superstitious; now Time, Place and Service being appointed, next thing for us to do, will be to Pray to him.  
Heathens had their Apotheosis, of Men to make Gods after their Death; Papists have their Canonisations or making of Saints, but I think our Church ought to be free from such Errors and Abuses, without Calendars and Legends; I am sure the best Reformed Churches beyond Sea admit of no such things, let for brevity's sake the Testimony of one serve for all, 
* Festa autem hominibus divis instituta non probamus. Helvet. Confess. cap. 24. de feriis.  We approve not of days dedicated to Saints. Would to God we had not so many of these Relics of Popery amongst us, such as the Purification of the Virgin, a Jewish Ceremony, Annunciation, Conception, etc. All Saints, Michael and all Angels, Innocents', etc. which, as the already quoted Confession saith, 
† Ibidem habent absurda, inutilia minimeque toleranda.  have many things Absurd, Superstitious, and not to be endured. It may be made a question, Whether God will ever forgive it those who so stiffly retain such things, and oppose a thorough Reformation, keeping the Clogs of such Superstitions and Fopperies upon our Holy Religion, whereof the Purity is thereby defiled: What St. Paul saith to the Galatians, You observe days, etc. I am afraid of you, 
Gal. 4.10, 11.  lest I have bestowed upon you labour in vain, may justly be applied to many amongst us. I know this enlargement will not be thought to deviate from our purpose.  
But we are not satisfied of him to make a Saint, but a Martyr too, for that's now the Name given him the Martyr by Excellency: I confess here I am somewhat at a stand, to see such a Name so much misapplied; but before I proceed, I declare I charitably believe God shown him Mercy, but withal 'tis not the Manner but the Cause of Death makes one a Martyr; I know several kinds of Persuasions have their Witnesses and Martyrs, but for us, the Martyr who suffers for the Testimony of the Lord Jesus, he is the true Martyr, who loses his Life for the sake of Christ, for his Person, for his Attributes, for his Offices, for his Faith, such an one was 
* Acts 7.  St. Stephen, such 
† Acts 12.  St. James, such 
‖ Rev. 2.13.  Antipas whom the Lord called his faithful Martyr, and many others after, for the same Cause; and here by the buy, I must take notice how the Apostolical Church appointed no day, nor Rubric, to remember or mourn for their Death, not so much as for that of our Lord and Saviour, nor of his Birth, only that of his Resurrection the first day of the Week, which St. John calls the 
* Rev. 1.10.  Lordsday.  
But for Charles I. he must be a Saint and a Martyr of a new Coining, but rather no Martyr amongst true Christians, except it be made to appear, that he suffered for the Testimony of the Lord Jesus, though otherwise never so unjustly. Let those who took away his Life be as Wicked as can be imagined, yet they were not professed Infidels; his being a Christian was not the Cause or Pretence of his being put to Death, the Pretence was (how true or false I dive not into it) his following Evil Council, encroaching upon the Liberties, carrying on Designs for Arbitrariness, casting into Prison Men for refusing to lend him Money, raising Money without Parliament, as in the case of Ship-money; for designing to bring in Popery, and such other things as the whole Nation knows, which (the last excepted) were all of a Worldly Concernment, and no ways fit to qualify a Martyr him who suffers for them. As to this last I must say, in his time (whether or not of his own Contrivance I cannot tell) a Design was carrying on to reconcile us to the Church of Rome, whose Interest here did much thrive through the Queen's Favour; the Persecution of Puritans, the Prayer-book sent into Scotland, bringing in Arminianism, setting up Crucifixes upon the Communion-Tables, by them called Altars, as Ministers were and are still by the name of Priests, thus promiscuously bringing in Names and Things; those and many more were Evidences of the Project then in hand, which though it had been true, and carried on by the King, yet can never justify the putting him to Death, no more than his being put to Death can prove him a Martyr: Suppose they were Murderers, must we be Blasphemers? If they were Villains, must we be Idolaters or Superstitious? Is it a Warrant for us to do Evil, because they did so? 'Tis very bad Logic, for after this we must follow evil Examples. After the Light of the Gospel hath since the Reformation so clearly shined amongst us, 'tis very strange that some who might know better, have, as to the matter in hand, carried things so far on in the way of Superstition.  
A Medal of Bishop Laud, a Man so noted in his days, soon after King Charles' Restoration, was coined in the Tower (and consequently by public Authority) of which here are several and many beyond Sea with this Inscription, Sancti Caroli Praecursor, the forerunner of St. Charles: Here the business is not minced, we speak it out plainly, in England we have our St. Charles as Italians have theirs, his name is entered into the List of Saints, he hath his day, only we have not builded him a Church, as is done for Charles Borromeo in Rome: But instead of that, he is owned as such in every Church we have; let Men honour his Memory, but not to such a length as to run into Superstition, if not worse, for there is no less than Blasphemy in the case; in the Medal Bishop Laud is compared to John the Baptist, and consequently King Charles is parallelled with Christ, for John Baptist both in his Birth and Death was forerunner of the Lord Jesus.  
This Comparison is come not only out of a Stamp, but from Pulpits too, a place very improper for such Doctrines; some now alive have carried on the Parallel much beyond bounds; others have been heard to preach, that the Gild of King Charles' Blood lies upon the Nation never to be washed off. What? upon children's Children, and from Generation to Generation, to the World's end; yet God saith by two of his Prophets, the Proverb shall no more be used, 
Jer. 31.29. Ezek. 18.2, 3.  The Fathers have eaten a Sour Grape, and the children's Teeth are set on edge: To see the Blood of the Son of God lie as a Curse upon the Generality of the Jews, is no wonder, they all cried Crucify, Crucify, they all said, 
Matt. 27.25.  Let his Blood be upon us and our Children. I hope our thorough-paced Papists in this Point, will not have the Face to say, that the Blood of Charles I. though never so Innocent, can be compared with that of our Lord and Saviour, though alas about the time of that Death, some were possessed with such extravagant Fits of Superstition, as to die Handkerchiefs in the Blood, to keep and use it to Cure Diseases, work Miracles, and such other things as made an Impression upon the Spirits of Credulous and Ignorant People; which true Christians who make Profession of the Purity of the Gospel ought to be ashamed of.  
Others upon the occasion of the day, and that lately, said, 
Dr. Sherlock's Sermon.  The Evils and Calamities which we have now more than Forty Years in some degree or other, and sometimes very severely suffered under, are the natural Effects or just Punishment of that Sin which we this day lament. Herein is a great Exaggeration, but as to Cursing, Swearing, Perjury, Covenant-breaking, Injustice, Shedding of Innocent Blood, as of late there was too much, Drunkenness, Uncleanness, these are but trifling Sins, not worth God's taking notice of, let such Preachers, as much as they please, exalt and commend their Martyrs, for such Virtues as are rarely found in mean Persons, which in my weak Apprehension is no great Commendation; for a King to say he had those Virtues that are rarely found in mean Persons, as indeed 'tis rare for mean Persons to be Conspicuous in great Virtues; to find such Virtues we must go into an Hermit's Cell, we must needs be at a great loss, not to have where to search for them, but those dark Holes or Places of Darkness; this is to have a great Opinion of Hermit's Lives, as well as of King Charles' great Virtues; we must not be wanting also to attribute great Merits to Hermits in their Cells: However one could bear with such Stuff, if the Preaching of the Gospel of Peace was not turned into the sound of an Alarm. What mean these Expressions, There is a Spirit of Zeal and Faction, the Principles of which if not restrained, will ruin the best Princes, and overturn the best Governments. Again, The horrid Fact committed on this Day, hath poisoned the very Springs of Government, and so deeply tinctured the Minds of Men, that I pray God we may not still live to see and feel the miserable effects of it. These are Doctrines of a New Gospel, to work Differences, and Cause, and keep up Division. But to make ourselves the more acceptable we must promise, That those who under the late Reigns were for Passive Obedience, will be so under this.  
Another in a late Sermon of his doth screw up all his Wits, and spend his whole Strength in making an unnecessary and improper Panegyric: I doubt very much whether upon our Saviour's Passion-day, he ever used Expressions so pathetical, and delivered them with so much Zeal, as he did upon this last Occasion. I confess, I never heard before, a Prince's (though never so good) being called a Tyrant, to be Blasphemy; I thought to Blaspheme was against God, and not against Man: Then he proceeds to unhandsome and uncharitable Reflections upon the Dead as well as upon the Living. But we must not wonder, that a Man who instead of a Sermon, (for though he uses some very few Scripture-Phrases, yet one excepted, doth quote no one place out of it but that of his Text) maketh a Declaration against Indulgence and Liberty of Conscience: He, like another Saul, 
Acts 9.1.  yet breathing out threaten and slaughter; and is sorry it is not now in his power to persecute, I say, 'tis no wonder if he doth so, seeing he maketh bold to say in some places, those things which may well be interpreted, not only as Reflections, but Invectives against the present Government. Thus some who go up into the Pulpit are not satisfied with Paul, 
1 Cor. 2.2.  to know and Preach nothing save Jesus Christ, and him Crucified; but do set up for Statesmen, and Teachers of Human Wisdom; and upon occasion, turn the Preaching of the Gospel of Peace into blowing the Trumpet of War. This instead of repairing our Breaches is to make them wider; instead of composing our unhappy differences is to increase them, instead of reconciling the spirits of Men is to exasperate them; 'tis to continue our Divisions, to propagate Hatred and Animosities to Posterity: These are the likely means to divide and subdivide us over and over again; for we shall never want some Boanerges, Sons of Thunder to inflame our Wounds, to put all in a Confusion, and in a fair way to Cut one another's Throats.  
Here indeed the thing is so obvious, that I cannot avoid taking notice of, how that Tribe of Levi, as they call themselves, do for the most part (for some of them wish things were better) mind the Interest of the World, not that of Christ: Instead of taking Care of Souls, which is their Office, 'tis the least of their thoughts; they would be governing the State, and make an Hierarchical Monarchy, and it may be at last like the Roman Clergy, if they could turn Monarchy into Hierarchy, and instead of a Pope have a Patriarch; for that Spirit since the Reformation, run into the Blood of several of them, who in some of the late Reigns took upon themselves the Administration of most important Places in State; and in their Convocations made such Canons, as caused one of their good Friends, the Lord Faulkland in his Speeches in Parliament in 1641. highly to Complain, that they had taken upon them to do such things as belonged to Parliaments, as to appoint Holidays, to define what is Treason, and in some kind to raise moneys upon Parishes, when they charged Parishes to buy certain Books for the use of the Church: 'Tis sad that those Attempts of theirs, and such ill Consequences thereof, should so soon be forgotten. Do they take this to be a Nation that can be content to be Priestridden? That now again they begin in a solemn manner to decide about the Constitution of the Government, and make us a Conquered Nation, and as much as in them lies, to lay the Foundation of Slavery for time to come: Cannot they be satisfied with the share they have in the Legislative Power, but must also some of them take upon themselves to alter the Nature of the Constitution of the Government; it were more proper for them to betake themselves to their Books, and to take care of the Souls committed to their Charge, and not to hazard overturning all, to bring again their Diana upon the Stage, the Doctrine of Passive Obedience.  
Seeing they have such a mind to be doing, there is an occasion offered for them so to be within their Sphere, now when Socinianism is coming in a pace: And why should not there be some course taken, to find out means to prevent and stop it, such as may be a Convocation; this is the proper Remedy against Heresies practised by the Primitive Church: Thus the first Council of Nice assembled against Arrius upon this same account. Are the Orthodox Doctrines about the Holy Trinity, about the Incarnation, Person and Offices of Christ, not worthy to be asserted? Wherein is the Care of our Church-Officers to keep out this Damnable Heresy; are they pleased with it, or will they make themselves Accessary to the Gild of bringing of it in, through Neglect or otherwise? We all, Church and State, are alarmed, when we hear of a Foreign Army at our Doors, but neither doth mind that Detestable Soul-murthering Heresy which is gotten into some of our Bowels, and is hastening into our very Vitals: What's become of all our Watchmen, can no effectual course be taken to stop it? If formerly any one had spoken or written against Church-Government, or its Dependencies, though one had quoted Scripture never so much, all took Fire, punished, persecuted and stigmatised such a one: But now though this abominable Error doth come in with a bare Face, none but one or two of our great Churchmen doth bestir himself, but seem to be unconcerned. O ye that upon this occasion are Dumb Dogs, and Idol-Shepherds, what account of this can you give unto God?  
What a Pother do Men keep about a Book, whether it be King Charles the First's or Dr. Gauden's, as if it was an Article of their Faith; if it was a Book of Holy Scripture, and the question whether Canonical or Apocryphas, they could do no more: How hot is D. H. upon it, Tooth and Nail, as much as for a Gospel-truth; yet from the beginning of the Book's appearing in the World, it was made a question, Whether or not that King was the Author? Well, let us not believe what Milton saith about it; but Dr. Walker hath said enough to satisfy any impartial and reasonable Man; but suppose he was not, would it not better become D. H. as he is a Minister of the Gospel, to make use of his Pen against Socinianism, and serve his Master, if he be Christ's Servant, than vainly to spend his time and labour in a mere Compliment to a dead Man, who whether the Book be his or not, shall never be one jot the better or the worse for it. Thus instead of hoc agere, to do his Duty, is aliud agere, that which doth not belong to it. And thus whilst the Antichristian Spirit of Socinianism doth rage abroad, and if I may so say, the Fundamentals of our Religion lie at stake; whilst Ravenous Wolves are striving to get into the Sheep-fold, that Man trifleth away his Time and Pains, with throwing Flowers not upon the Coffin, but rather the Ashes of a Carcase.  
Here I solemnly declare, I have taken Pen in hand not in the least to detract from King Charles' Memory, whose Name I am sorry to see made use of upon so unwarrantable an account; but to make known an Abuse not only crept in, but strongly settled, which I think tends to the Dishonour of God, and Disparagement of our Holy Religion, to make a Mixture of a dead Man's Worship in the House of God; for let Men say what they will, the thing comes to that, though palliated under another Notion, to Pray to the Dead, for the Dead, or in such occasion as this, to mention the Dead, is contrary to the Word of God, which commands us 
* 1 Thess. 3.22.  to abstain from all Appearance of Evil. Wherefore let that Thirtieth of January go out of doors, and if we keep a day, let it be to God and not to Man; let, upon occasion, days of Humiliation be kept very often too, to mourn and be humbled, for Personal, as for the great, many and Epidemical Sins of the Nation, whereof I named some before, and some are mentioned in 
* Jer. 6.2, 3, 10.  Jeremiah, but no constant set day for any Man whatever, whether they be Humiliation or Thanksgiving days. The Gun-powder-Treason-day, we keep it only to God for such a Deliverance, no mention of Man in it: This did the Church of the Jews after their Deliverance from the Wicked Designs of Haman, but not to the Praise and Honour of Esther or Mordecai, though they had been God's Instruments to prevent it.  
To return to King Charles' Death, to mourn for it once had been enough: When Joseph's Coat was brought to Jacob, he might unblamably have expressed, as he did, a great Sorrow and Grief thereupon, even to have kissed it, to lament the Death of so dear a Son; but if he had hanged it about his Bed, or any where else in his Chamber, there every Evening and Morning, or at every Meal, given it such Salutations, and done the like, as at the first time, thereby he might have countenanced many Branches of Superstition; once, and no more, is Diseretion, about those things whose continual use degenerates into Abuse.  
Now here we have been so unhappy as to take wrong Measures, not only in keeping a day of Humiliation, as I shown already, but also a Thanksgiving-day, such as that of the Birth and Restoration of King Charles II. the 29th of May, for the which we have also a set day once a Year to hear a Sermon preached, a Collect, an Epistle and a Gospel upon the occasion, 
* Gal. 3.1.  O foolish Galatians, who hath bewitched you. This clearly shows the Humour of those Times, when some People, almost distracted, kept no Moderation, but went from one Extreme into another: After his Death, in King James' days, they thought fit to continue keeping the day, but to put a new Face, and under another Notion; but the thing was the same in Substance: So the Children of Israel kept a Feast to the Golden Calf, which was proclaimed before, and the 
* Exod. 32.5, 6.  People sat down to eat and to drink, and risen up to play.  
For such a Restoration we must be very glad, and make God concerned in our Joy; his House must be the place, hitherto 'tis well, if we bring no Idol into it, I mean nothing of Man's Merits, Worth and Perfection, no Inventions devised of our own Heart, and things which God hath not commanded: We read how after the Rebellion and Death of Absalon, the 
* 2 Sam. 9.14.  Men of Judah sent unto David, Return thou and all thy Servants. But though he was as good a King as any, I do not find there was any set day appointed yearly to be kept in any place of God's Worship, by way of Thanksgiving for his Birth or Restoration, our Religion now is more Courtly and Flattering; I do not deny, but that upon such an occasion a moderate Joy may be expressed for a while, but to entail it upon Posterity, is such a piece of Flattery, Popery and Pageantry, as cannot be warranted by any Laws of God or reasonable Christians. 
* Defence of Perkins, p. 886.  Dr. Abbot saith, That Offerings yearly made for the Dead, and for Birth-days, were first brought in by the Heretic Montanus, who thereby made gain of them: Now this reacheth our Case; for an Anniversary, or every Year keeping a set day for a dead Man, is a kind of Offering made for the Dead; and keeping the 29th of May in the same manner, is keeping a Birthday as a Restoration-day, for upon this day Charles II. was born.  
Now let us see how great a Cause we had to fall into so high and exceeding Demonstration of Joy; Let the Event show, how great a Blessing this Restoration proved to the Nation. 
Hos. 13.11.  We know sometimes God gives Kings in his Anger, and takes them away in his Wrath: Plague, War and Fire came in with King Charles, but all little enough in comparison of that Flood of Vice and Corruption in the way of Profaneness, Impiety, Debauchery, etc. which, being encouraged by Example and Impunity, followed him, and, like a mighty Stream, have so overflowed the Nation, that, in all likelihood, it will require more Judgements, and many Years to come, to purge the Land of it; 'tis overspread almost from the Child in the Cradle, to the Old Man going down to his Grave: But I must break off, for it defiles my Thoughts, my Tongue and my Pen, therefore no wonder if this took away our Hearts, for 
* Hos. 4.11.  Whoredom and Wine take away the Heart, and our Understanding too, which made us grow an effeminate Nation, Contemptible to our Neighbours; and made us cast away the Honour and Interest of the Country, and become Tools of the Ambition and Greatness of those, whose growing Power we ought to have opposed; and which since made Europe groan and labour to be delivered from that Bondage or Danger we helped to bring it under: We slighted the Suits and Offers of many Princes and States, and Addresses of Parliaments, who offered their Lives and Fortunes to stop the growing Power of France, which had her Emissaries of both Sexes in our Bosom: By whose Councils Parliaments were Adjourned, Prorogued and Dissolved, whilst on the other side, in our most Solemn Assemblies, the Fidelity of some was Corrupted to Betray their Trust and Country: In one we have seen a List of no less than 212 Pensioners, to find moneys to satisfy the unsatiable Desires and Idle Expenses of Whores, Pimps, Bawds and Bastards, whilst in less than two Years time, above 100000 Souls, for Religion sake, forsook the Kingdom, to go into the Plantations, Holland and Germany.  
These things, and many more which I omit, are known to the whole Nation; only I must take notice how the Design of ruining Laws, Liberty and Religion was driving on; and whilst Popery enjoyed Favour and Advantages, 'twas Treason to say the King was a Papist or Popishly affected; though during the whole Course of his Reign, he appeared, and there are grounds to believe he died such. All these things are so recent and late, that it were in vain to enlarge upon it; only I ask, Whether one who set some of the worst of Men upon the Benches in Westminster, took away Charters, caused Innocent Blood to be shed, under pretence of Justice, and had some Men to frame Mischief by a Law, 
* Psal. 94.20.  etc. was given in Mercy or Anger, I leave to every Sober and Impartial Man to judge; and whether he was taken away in Wrath, I am not so positive as to determine: Sure I am, after his Death, things were furiously carried on, till they were overturned first, and then restored through God's Mercy. The two Brothers were Papists, the one secretly, the other openly; yet both were prayed for as Defenders of the Faith, and as our most Religious Kings, who had undertaken to destroy our Religion, and openly lived in Notorious Sins: They who in the Church pronounced such Lies, have no cause to be satisfied with themselves for so doing. The Consideration of this engages me to speak of something which is proper enough for my present purpose.  
Almost in every Age it hath been a Trick of State, for the Civil Power to strengthen their Designs with putting on the Cloak of Religion; the Generality of the People have a kind of Veneration for those who have the managing of Holy Things: This Roman Emperors knew very well, which made them add to their Dignity the Titles, not only of Consuls and Tribunes, but also of Pontifex Maximus, High Priest, which Popes constantly take with the addition of Optimus, most Good, one of his Names of Blasphemy.  
Simeon and Levi are sometimes Brethren in Iniquity, 
* Gen. 49.5.  Instruments of Cruelty; the Spiritual and Temporal Swords joined together, cut very deep: Popes who pretend to both, think themselves for it the more considerable; and thereby heretofore, especially before the Reformation, proved the more dangerous: At first they were not in the same, but in two different hands; for not to speak of Constantine's Donation, which now is out of doors, and was long ago known for a Shame; it began in the days of Phocas and Bonifacius III. Phocas had made away his Master, the Emperor Mauricius, whilst he laboured under a Fit of the Gout, and this to make himself Emperor: The other was Bishop of Rome, earnestly desirous to be universal Bishop, which his Predecessor Gregory the Great, had so much declaimed against: Phocas sent to him, If you will but own me to be lawful Emperor, I will make you to be owned universal Bishop within the Empire. Thus they agreed, to the Prejudice of those on both sides concerned against them.  
At first the People had Right of choosing their Ministers and Church-Officers, Acts 6.2, 3. and the manner was, with 
* Acts 14.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  lifting up of their hands, as an Approbation of him, or those that were named: Long time after, when Hierarchy was form, Deans and Chapters eleced their Bishops, as to this day 'tis continued amongst Papists in most parts of Germany; but in France, after the Concordat or Agreement between Francis I. and Pope Leo X. they deprived of that Right the Clergy of that Kingdom, the King taking upon him the Nomination, and the Pope reserving for himself the Confirmation by his Bulls: That here that was the manner, appears by the remaining shadows of it called Congè d'Elire; for he must be elected who is named by the King. The same Mockery (for 'tis no better if true as generally said) is used on the part of the elected Bishop, who being asked Visne Episcopari, though he hath been sueing for it, and made what Interest he could to get it, comes with a Lie in his Mouth Nolo: Thus Corruption being crept into the Church, and amongst the Officers thereof, we must not wonder to see so many ill Effects and Consequences of it: And I desire no Exceptions be taken against what I am about to say, for no Man more than I, hath greater Honour for true and worthy Ministers of the Sanctuary, though none more grieved than I am, at the Abuse therein committed; it is to my purpose, and I am going to make Application of it.  
Our late Courts, in order to carry on these ends of enlarging the Royal Authority and Prerogative, went about to get on their side as many, especially leading Men, of the 
* I call them so according to Custom, for else 'tis an Usurpation began amongst Papists, for the word Clergy, or Heritage, belongs to all God's People. 1 Pet. 5.3.  Clergy as they could, the most ambitious and greedy of Preferment were the fittest for their purpose, Preach (saith the Court to them) Monarchy to be Jure Divino; not the Gospel, but the Extent of Royal Prerogative: Preach Nonresistance, Passive Obedience, the Sinfulness of not obeying, or opposing, any thing commanded by Supreme Powers. These Doctrines began to ring out of the Pulpits, and Obedience to Man, more than to God, was pressed; a Conformity to the Canons of the Church, more than to the Word of God, because they had the Stamp of Royal Authority: What doth the Court do for this? One hath a good Benefice, another a Place in the University: One is made a Prebend, Archdeacon, Dean and Bishop; they that were greedy of such Places, seeing this to be the way to Preferment, fell into the same Road, and followed the steps of those that went before; so that for the Generality, to be for Absolute Monarchy, was, in a Subject, a better Qualification than Learning, Virtue and Piety. To such Ministers as these, I say in the words of the Prophet Malachi, And now, O ye Priests, this Commandment is for you. 
Mal. 2.5, 2.  If ye will not hear, and if ye will not lay it to heart, to give Glory unto my Name, saith the Lord of Hosts, I will even send a Curse upon you, and I will curse your Blessings: Yea, I have cursed them already, because ye do not lay it to heart. And so the Prophet goes on till Verse the ninth, which contains these words, Therefore have I also made you contemptible and base before all the People, according as ye have not kept my ways, but have been partial in the Law.  
The Court, never to want such Men, went further; They would have Episcopacy to be Jure Divino, though Bishops be the King's Creatures, they promised to maintain the Church as by Law established, with all Annexes and Dependences, Ruin to all Dissenters (but Papists) which was pretty well put in Execution: No Moderation in the Minds of some, no opening the Mouth against Ignorant and Scandalous Ministers, not an hairs breadth of any Ceremony to be dispensed with, though to the overthrowing of all Rules of Christian Prudence and Charity: Hence it is, that some of Corrupt Principles and Practices, were in Church advanced to the highest Preferments, because Men-pleasers, though otherwise unworthy of it; and so they were Ministers of the Court more than of Christ; they were thought to be sufficiently qualified, if able but to promote that Interest; and to be true Sons of the Church, though never so much Sons of Belial, and Prodigal Sons: But in this, too much like Papists, we are pleased with specious names more than with things; and are so doting upon Accidents and Formalities, that we neglect the Substance, and often leave the Body for the Shadow; like those Jews who trusted in lying words, 
Jer. 7.4.  saying, The Temple of the Lord, the Temple of the Lord, the Temple of the Lord.  
One of the chief remote Causes of this, is the Inconsiderateness of Parents; which except it be removed, we can in reason have no great hopes of mending: If they have one Son, they sometimes intent him for a Way which he is neither fit for, nor inclined to: If they have many, than such an one must be a Soldier, the other a Lawyer, and the third a Divine; when it may be he who is intended for the Law, is fittest for a Soldier, and the Soldier for Divinity; when they ought to consult with the Genius and Capacity of all, and observe that which is more proper for every one: As for those who are appointed for the Study of Divinity, there must be a farther regard than merely to put them in a way of getting their Livelihood, as if they were put to a Trade: Such Thoughts do often pass from Parents into the Minds of young Men, who do not examine themselves, whether or not they have an inward Call, a Disposition and Inclination of Soul to that high Trust: Whether they can in some degree answer the Duty of the Place, take care of Souls which they are to give God an account of. 
* Ezek. 33.6, 8.  Whose Blood, if lost for want of warning, shall be required at their hands. 
2 Cor. 4.1, 2.  They are Stewards of the Ministry of God, who ought to be found faithful; they must prepare, some time 
* Verse 9  to be made a Spectacle unto the World, and to Angels, and to Men, and as it were appointed to Death. They are 
† Eph. 6.20.  God's Ambassadors, and consequently aught to be true to his Honour and Interest, and punctually to follow their Commission: And saith the same Apostle, 
* 2 Cor. 2.16.  Who is sufficient for these things: Hence for want of a due Consideration, come our 
‖ Zech. 11.17.  Idol-Shepherd and 
† Isa 56.10, 11.  Dumb Dogs, as the Scripture calls them, Yea, greedy Dogs which can never have enough.  
Though to some this Discourse may prove like a Digression, yet 'tis not really so, but to the purpose, for it leads us to one of the Springs whence does arise the Disorders we speak against: If I allow a thing which 'tis my duty, and in my power, in some degree to oppose, I thereby become guilty of, and accessary to the Gild that comes from it: Our great Clergymen ought at that time, humbly to have addressed against appointing days on such occasions; and not promoted it, and penned Rubrics as they did; they wanted Zeal for the Honour of God. When King Vzziah would have come and sacrificed, the Priests withstood him. 
2 Chron. 26.18  So Ambrose in Milan did shut the Church-doors upon Theodosius. I am very far to have such Examples made Precedents, yet on such occasions the least that could be expected from Men of that Character, was to lie still and not to act, if Erastianism and Interest had not been their Fundamental Rule.  
How ill soever it was, things were done, and 'tis not these words, Our Will and Pleasure is, to have the Rubric for the Thirtieth of January and Twenty ninth of May used, etc. C. R. which alone may stamp an Authority; as to the Lawfulness of the same, in relation to Civil things, I shall not take upon me to determine, though I thank God 'tis not here an usual stile to say, Such is Our Pleasure: But it doth altogether lose its strength when it comes to the Worship of God: And I say this for a Rule, That if all the Men in the World were all together, under what Notion soever, neither their Authority nor their Wit would make that be Good and Lawful, which is Bad and Unlawful; though I know the difference how some things are such in their Nature, and others so by Accident.  
However that which was done, we cannot hinder from being done; there is no remedy for that which is past, only for the future let it be prevented: That which is due to God, must not be made over to the Creature. I hope  Men, out of what hath been said, will be convinced of the Unreasonableness and Unlawfulness of keeping such days in such a manner, and upon such an account: During the two last Reigns both Kings were concerned, so it was not to be expected they would have been induced to discontinue the Observation thereof: But now they are gone, and 'tis to be wished they have not left behind them so much of that Spirit that possessed them, as to make People Obstinate in retaining that Superstitious Custom. The late Happy Revolution, will, 'tis hoped, make, in time, a Change in this, so as to have it laid aside, there being now no Awe nor Temptation to induce Men to persist in it, but only Ignorance, Blindness and Superstition.  
It cannot be found in the Old or New Testament, that ever any Anniversary, Holiday, Fasting or Feasting, was Instituted on the behalf of any Man dead or alive, though God made use of several to work great Deliverances, or to suffer and be Martyrs for his Truth. No set days for Moses, Joshua, Samson, though great Deliverers; nor for the Death of Isaiah, Zechariah, and so many other Prophets and Apostles put to death: Holidays belong to God alone, him alone they ought to regard, without any Squint-eye towards the Creature; the Lord is a Jealous God, who will not have in his House, mixed with his Worship, any thing that seems to look towards Man; the Practice of the contrary is a Branch of Heathenish and Popish Superstition, if not Idolatry: Few words more I shall add to show the Sinfulness of this, and then proceed in General to lay open the Unlawfulness of all such Formalities, out of Scripture, Reason and Authority.  
But before I proceed further, I must make a short stop to say something to vindicate what in few lines before I asserted; and in answer to something that is said to justify the Practice of the Thirtieth of January: I say nothing can be found in the Word of God to ground this upon. First of all they must own, there is nothing to countenance it in the New Testament, 
Newman in his Sermon, P. 4, 5, 6.  or else they would let us hear of it: As to the Old, they would endeavour to draw it out of three several cases; the first is, that of Saul, the second of Josiah, and the third of Gedaliah.  
As to the first, it seems they lay a great stress upon it; for two of them, and may be more, for what I know, 
Dr. Burch and Mr. Newman.  on the last Thirtieth of January, took their Text out of it: The case is thus, In the Battle in Mount Gilboa, between Israel and the Philistines, Saul and his three Sons were killed; his Sons by the Philistines, and he killed himself with his own Sword. The News of this Overthrow being brought to David by an Amalakite, 
1 Sam. 31.2.3, 4. and 2 Sam. 1.  who thought to bring David acceptable News of the Death of his Mortal Enemy, in hopes of a Reward, told him a Lie, How at his desire he had killed him: Whereupon David commanded him to be put to Death, which was effected; and then made a Lamentation which was well and suitable with the present Occasion, the loss of a Battle, whereof the King's death was one of the bad Concomitants: If the young Amalekite had killed him, he had done that which Saul's Armour-bearer would not, and therefore deserved to die for killing the King: The young Man's Act we condemn; but what is that to the purpose? We do commend the Mourning upon the Sad Accident at that time; but was an Anniversary appointed, entailed upon Posterity, upon a set day every Year to meet in the place of Worship to mourn for it? No such thing. David made at that time a Lamentation for the public Loss, and for his own in particular; for it was not only over Saul, but also over Jonathan his dear Friend, I am distressed for thee, 
2 Sam. 1.17, 26.  my Brother Jonathan, whom he tenderly loved.  
But 'tis pulled over head and ears, to say David appointed a Lamentation, or a Mournful Ditty as he calls it, to be Sung by the Children of Judah in succeeding Ages. Indeed 'tis said in the eighteenth Verse of the same Chapter, That he bade them teach the Children of Judah the use of the Bow, and not to sing a Lamentation: Herein lies a want of Sincerity, and something of a Design to impose upon Hearers and Readers. Now I conceive the Parallel between Saul and Charles the First, lies in being anointed, which we know was a Ceremony used under the Law, to have Kings, Prophets and Priests anointed; which all related to Jesus Christ, for those three Offices he was to exercise; and that anointing signified the Oil of Gladness wherewith he was to be anointed above all his Fellows, meaning the Graces of the Spirit of God represented by the Anointing. Though the name of Anointed is given to those that were no Kings, no Priests nor Prophets, as afterwards explained, as Abraham, Isaac, Israel, and Family; Touch not mine anointed, Psalm 105.10. for there the Prophet speaks of them, not of Kings.  
And under the Gospel the Holy Ghost is called the Unction, the Anointing which God's People have received, 
1 John 2.20, 27.  and which abideth in us, and teaches us all things: In consequence of this, the Lord Jesus, who, according to his Promise, hath sent the 
* John 16.7, 13.  Comforter, the Spirit of Truth, is said under the name of a Lamb, to 
† Rev. 5.10.  have made us unto our God, Kings and Priests. So then all that have the Holy Spirit of Christ, are the Anointed of the Lord: The God of Truth hath said so, and Men must not take upon themselves to teach him how to speak. Why do poor silly Men go about, as much as in them lie, to deprive God's People of what he hath bestowed upon them? And if all true Believers be made Kings and Priests, Why should Man restrain it to an Order of Man, and put asunder that which God hath joined together? Yet this I must say to those who so exceedingly are Admirers of King Charles the First, that by what they do, I have really a better Opinion of him, than they have themselves; for I hope he was a better Man than Saul; therefore the Comparison they make between them, is not very Judicious, nor favourable to their King; for the Parallel must run upon the Persons as well as the Office; they both were Kings and anointed, but Saul was not only chosen, but also rejected of God from being King; 
1 Sam 13.22, 23, 26.  who cared for Honour from Men, more than Favour from God; when he said to Samuel, Honour me now, 
Verse 30.  I pray thee, before the Elders of my People, and before Israel. In a word, Saul is in Scripture branded for a breaker of the Covenant between Joshua and the Gibeonites, 
Josh. 9.15, 16.  and he cruelly slew some of them, for which God sent a Famine three Years together; and being inquired, said, It was for Saul and his bloody House. He was a wicked Man, 
2 Sam. 21.1.  guilty, as Samuel upbraids him, of Disobedience, Rebellion, Witchcraft, Stubbornness, Iniquity and Idolatry, 
* 1 Chron. 10.4, 13.  a Self-murtherer, and who died for his Transgression; one whom God would not have 
‖ 1 Sam. 16.1.  Samuel to mourn for when alive; and when, as much as Man knew, there might be hope of God's Mercy and Pardon to him. How likely is it then, that God would have approved, after his Death, that David had appointed a Lamentation to be Sung by the Children of Judah in succeeding Ages. Hence it appears, how sometimes Comparisons and Parallels do not answer the end for which they be made use of; but on the contrary, like one who blowing his Nose, presses it so much, as to squeeze Blood out of it: Such Comparisons ought discreetly and warily to be used, or else they will confute that which thereby was intended to be proved: Thus the Candle being turned upside down, that which made it burn will put it out.  
The second Precedent is that of Josiah, 
2 Chron. 35.24, 25.  after whose Death all Judah and Jerusalem mourned for him; Jeremiah lamented for him; all the Singing-men and Singing-women speak of Josiah in their Lamentations to this day. All this very true and well, but not to their purpose, except they can make it out, that there was a certain set-day every Year, upon which on the occasion of this Death People went into the Temple to renew the Memory of, and mourn for it, had a Service appointed for the same end, which I think none will say or affirm: This Comparison is much better between Charles and Josiah, than between him and Saul, and would be more to the purpose, if it might well be fastened. When we consider what manner of Man Josiah was, 
2 Kings 23. to verse 25.  what a Reformer, what an Enemy to Idolatry and Superstition, who put away all the Abominations that were spied in the Land of Judah, purged the Worship of God of all Abuses; of whom the Spirit of God bears this witness, 
Verse 25  And like unto him was there no King before him, that turned to the Lord with all his Heart, and with all his Soul, and with all his Might, according to the Law of Moses: neither after him arose any like him. A Prince, whose Birth, by his name, God by 
‖ 1 Kings 13.2.  a Prophet foretold so many years before it happened; the Death of such a Prince as this could never enough be lamented, yet without Superstition: This was in Man's Eye an irreparable Loss, and I dare say this Nation hath some cause, upon occasion, to remember the Death of the young Prince, our Reformer, Edward the Sixth, with Grief and Sorrow (though Heylin was of another mind) the Death of so Pious a Prince, not without Suspicion of Poison, was a great loss to Religion and the Nation; but yet such set days as the Thirtieth of January, and Circumstances, must be avoided; such a Memory may to this day be well continued by lawful Means, as his very Funeral Sermons, Epitaphs, and such things remaining as were published in or about that time; as Jeremiah's Lamentation upon that Subject might be read and sung in after-Ages: The Memory of good Princes, and other pious Men, aught to be precious and dear to Posterity; but we must not bestow any thing of Religious Relation upon them, but strictly avoid every appearance of it. Saul's Death was a Judgement upon him, but Josiah's Death was a Mercy to him. Because thine heart was tender, 
2 Chron. 34.27, 28.  I will gather thee to thy Fathers, and to thy Grave in Peace, neither shall thine eyes see all the Evil that I will bring upon this place, and upon the Inhabitants of the same. Now Things and Persons being compared in the Reigns of Josiah and Charles, to say no more, we shall find a vast Difference.  
The third case is that of Gedaliah, whom, 
2 Kings 25.25. and Jer. 41.2.  after the taking of Jerusalem, the King of Babylon made a Governor of the Cities of Judah, which was treacherously killed by Ishmael the Son of Nethaniah: This indeed was a sad Blow to the People that was left in the Land, but in the two quoted places in the Margin, nor in the Book of Chronicles, nothing is said of any public mourning of the People for it; yet some would, if possible, upon the Opinion of the most Judicious Interpreters, as he calls them, screw something out of Zech. 7.5. as if their Mourning there was an Ordinance, for that lasted till the time of their return from their Captivity; but 'tis easy to find the true cause of it, namely, 
Levit. 23.27, 29.  a positive order from God, On the tenth day of this seventh month, there shall be a day of Atonement, it shall be an holy Convocation unto you, and ye shall afflict your Souls, etc. And whatsoever Soul it be that shall not be afflicted in that same day, he shall be cut off from amongst his People. This is the true cause of the Mourning in the Seventh Month, and 'twere in vain to fancy any other.  
A very good Use may, by present and future Ages, be made of such sad Effects of God's Providence; as to warn us of our Mortality, of the Uncertainty of Life, of the Vanity of Honours, and to prepare us for Death; to show how our Life is in the Hand of God, which he disposeth of how and when he pleases: It is good always to be Thankful to God for Mercies, always to be humbled, and to Mourn for Sins; for as we do constantly Sin, so we must constantly repent; what doth befall others, as well as what happeneth to us, aught to work upon us: And so we have cause enough to keep days of Humiliation both in Public and Private; and this is to make a right use of such Occasions, and not to flatter, and choose God's House to make Panegyrics of Dead Men, over and over every Year, in such a Strain as Papists do for their Pretended Saints and Dead Men. After this way Mr. Newman in his Sermon, Page 17, 18, 19, etc. maketh King Charles a great Poet, nay a Laureate one, a great Orator: He saith, He was Master of a Sublime Grandeur, of Language; and in Points of Controversy; and in Cases of Conscience, so great a Divine, as he might have challenged the Theological Chair, upon the account of mere Worth. If he had but attributed some Miracles, than we might have said, as Jesuits use to speak of their Ignatius, Franciscans of their Francis, and Dominicans of their Dominick, upon their days. And all this he affirms upon hear-say, and by relation; if this be not Flattery, 'tis too much like it; this is a studied Discourse, to make a show of his Parts, to flatter the Dead, deceive the Living, but edify none.  
To say the setting apart such days, is not intended, as if thereby they were made Holier than others, but only to appoint them to an Holier Use, is not enough to excuse the thing; we all know 'tis not in the power of Man, in that kind, to make one day better than another, that's the Work of God alone; and of all the days of the Week, the Seventh, his Sabbath-day, 
* Gen. 2.3. and Exod. 20.11.  he sanctified it, blessed and hallowed it. Nay, the other Feasts which were but Typical, and for a time, which we read of in the Book of 
* Chap. 23.  Leviticus, were of God's own special Appointment: So that to Institute such days, is an Act of Religion: And though we agree, that the Church may make Rules for Order-sake, as to Circumstances; yet under the Gospel, no Man may, upon Humane Account, Institute days, wherein is a Cessation of Work, God having commanded Six days to labour and do our work. Thus there would be no end, one day this Year, another or more the next, as we see it in the Church of Rome, where every new Saint hath a day allowed him every Year: By the same reason it is done for one, it may be done for an hundred.  
All Orthodox Divines do agree, That in the First and Second Commandment, not only Idolatry, but also Superstition are forbidden; whereby the Fixedness of the Minds of Men, which ought to be upon God, is tossed and distracted, here and there, upon different Objects; Prayers of Mourning, Repentance or Thanksgiving, must be directed to God, for they are part of his Worship, without any Collateral regard to the Merits or Sufferings of any Man Dead or Alive. And here by the by, I must take notice of a Clause, which some of our Ministers use in their Prayers, to thank God for his Servants deceased, which in my opinion is very Improper, for those who own we ought not to pray to or for the Dead, the Gospel and God's other Mercies is, What we ought to thank God for: And though a Minister may make mention of those Faithful Servants of his, remembered in his Word, and exhort us to follow their Example, and Divine Rules they were acted by, the Faith of Abraham, the Patience of Job, the Repentance of Peter, yet the Case is different, when he is in Prayer; for than he is the Mouth of the People to God; in that Condition of Supplicants, no Humane Rule or Example is to be mentioned to God, especially now when so gross an Abuse about it, is committed by Papists, whereof we ought to avoid the very Appearance.  
The Dangers of bringing such things into the Church is very great, though at first not perceptible; sometimes great Evils had but small beginnings; the Devil is so subtle and cunning, that he engages Men but by degrees; and naturally there is in Men a Propensity to Idolatry and Superstition, which he improves too much to our Ruin; wherefore it concerns us the more to stand upon our guards; for if a thing be good in its Nature, he can turn it to evil; as in the case of the Brazen Serpent, which by God's Command was 
* Numb. 21.9.  erected in the Wilderness, and attended with miraculous Effects on those who looked upon it: Yet the Devil turned the Hearts of the People to commit Idolatry about it, 
2 Kings 18.4.  much more will he turn to Evil that which is Indifferent, and sometimes Evil, by reason of some Circumstances, which is the least that must be granted in the Case of the Thirtieth of January: To keep a set day once every Year in remembrance of the Acting or Sufferings of a dead Man, is a Custom derived from Heathens, followed by Papists, for whom we must not do as Peter did for the Jews, when with his Compliance and Dissimulation, he confirmed them in that Error and Obstinacy; and for this reason chief, St. Paul 
* Gal. 2.12.  withstood him to the face: Now the keeping of such a day, cannot be denied to be an Honour to the Man in whose remembrance it is kept; and this Honour being rendered in the Church, with reading a Service on the occasion, makes it a kind of Religious Worship, which is to be rendered to God alone, and to no Creature whatsoever: What we say against Popish Feasts, may in part be said against this; we condemn them, because they are upon set and certain Times always the same, which is only to be upon extraordinary Causes and Occasions: Sure I am, omitting such keeping of days can do no harm; but through some Accident or Circumstance, the observing the same may happen to do hurt: Now is it not best to take the surest? And 'tis Christian Prudence to avoid all unnecessary Dangers: And I think this is to speak of the thing as favourably as may be.  
Under the Law, one who had touched a Dead Body, 
Numb. 19.11, 12, 13, etc.  was unclean; and before he had been Purified, might not come to the Tabernacle of the Lord, for thus he would have defiled it; and that Soul that did so was to be cut off: God thereby signifying, how Holiness and Purity required in those that come into his House, doth partly consist in being free from the Stains and Corruption of our dead and stinking Nature: God is the Living God, the God of the Living; the Quick, and not the Dead, he will have to come near him; Quickness he loves, but Deadness he abhorreth: He hath forbidden to bring him the Lame and the Blind, much more the Dead: Nay, he will not endure a mixture in things of a much less Concernment than is his Service: Thus he saith, Thou shalt not let thy  gender with a divers kind: 
Leu. 19.19.  Thou shalt not sow thy Field with a mingled Seed: neither shall a garment mingled of linen and woollen come upon thee. Much more is the Lord against mingling and trimming Dead with Quick in his Worship: When Christians come to Church, they must not touch, meddle or defile themselves, their Thoughts or Hearts with any dead Corpse, for God doth abhor it: This with Nadab and Abihu, 
Levit. 10.1, 2.  is to bring in a strange Fire; and as their Sin is well known, 
Exod. 33.7.  so is their Punishment: The Tabernacle was without the Camp, afar off from the Camp. So when we go to the House of God, we must leave the World behind us, let the Dead bury their Dead, wean our Thoughts from the Creature, and disengage our Souls from thinking upon it; we go to serve God alone, and him alone we ought to look upon, mention and remember.  
It is ill done to bring such things into the Church, to mix them with God's Worship, and so make them part of it: 'Tis ill done to alter the Nature of things Indifferent, to press them as Necessary, and to deprive Believers of their Christian Liberty: No other Worship is lawful, 
Exod. 23.13.  but that whereof God is the Author. In all the things I have said unto you, be circumspect; see thou make every thing, 
Heb. 8.5.  said God to Moses, according to the Pattern shown thee on the Mount; which was effected, 
Exod. 39.43. and Chap. 40.16, 19, 21, 23, 25, 27, 29, 32.  no Addition, no Diminution, no Alteration, under any Pretence whatsoever, not so much as a Pin, or the least thing in the Tabernacle, but what was of God's special Appointment; for none but God himself, except it be revealed in his Word, knows what is acceptable to him: None but God can give the Worship, the Virtue, whereby it becomes effectual and profitable to us: We do not read that God ever gave any one Power, wholly, or in part, to Institute a Worship according to his Mind and Fancy: On the contrary, he doth Fulminate against Will-worship; under the Gospel 'tis allowed less than ever, for the Gospel is not a Ceremonial Law: Some, to excuse their Additions, use an Idle Distinction of Corrupting and Preserving, the last, say they, is not forbidden, only the first: But every Addition, as well as Detraction, is expressly opposed to the Observation of God's Precepts, as a Corruption of them. Of the like Nature is that Evasion of theirs, when they say, An Addition of Essentials, but not of Accidentals, is forbidden. But though there be some Accidents and Circumstances belonging to the Worship, as Times, Places, Persons, yet no Worship may be called Accidental, because it hath in itself the very Essence of Worship. Then as the least Commandments of God are Religiously to be observed, 
* Matt. 5.18, 19  to a very jot or tittle; so by the same reason the least Additions ought to be rejected. Furthermore, Moses, 
Deut. 12.25, 28.  with the same Caution of not adding to or taking from, sealed those Laws relating to the Place and Manner of Worship, of abstaining from Blood, and the like, which belonged to the accidental Service (if we may so call it) which was to last but for a time: And the Observation of this, is, for a special Reason, called Obedience; because we do thereby that which seems right in God's Sight, though some other things may seem to be more right in our Eyes: To this Lawful Worship is opposed the Unlawful and Voluntary one, 
Matt. 15.9. and Col. 2.23.  otherwise called Will-worship, which is of a Man's Invention or Tradition: The Sin committed in this Will-worship, is commonly called Superstition, when we render God an unlawful Service; for in case of Superstition, God is always the Object, but the Worship is unlawful. Thus Superstition is an Excess in Religion, not in order to the formal Virtue of Religion; for thus no Man can be too Religious, but in order to the outward Acts and Means of Religion. Thus in relation to the Worship of God, we ought not to mind Humane Traditions, but only the Word of God, wherein the Lord hath prescribed us Rules to know and Worship him.  
What we said before about the Tabernacle, may now be observed concerning the Altar; God takes care to declare how he would have it to be; either of Earth, 
Exod. 20.24, 25.  or of Stone, but not out of hewn Stone; the reason is given, for if thou lift up thy tool upon it, thou hast polluted it. Man's Wits and Inventions do defile the Worship of God, he will admit of no such things as Humane Workmanship; wherefore he forbids it a second time, when he saith, Thou shalt build unto the Lord thy God an Altar of Stones, 
Deut. 27.5, 6.  of whole Stones; as 'tis expressed in the next Verse, Thou shalt not lift up any Iron tool upon them. Indeed we must take notice of the extraordinary care God had to regulate even to the least Ceremonies, that in the Acts of Religion nothing might be left undetermined, and nothing wanting to take away all Pretences of Men for meddling in it. As to the Worship of God, Men sin in the Object and Manner of it: The First Commandment is the Rule for the one, 
1 Kings 16.32. 1 Kings 12.28, 29.  and the Second for the other: Ahab sinned against the First, he worshipped False Gods: Jeroboam worshipped the true God, but in a false manner; for which, both their Names became abominable: Evil Kings that came after them, were branded for walking after the sins of Ahab, or after the sins of Jeroboam, 
1 Kings 12.32, 33.  as odious for Worshipping in a false way, as Ahab for serving false Gods, hear what Scripture saith of him, for altering the Circumstances of Place and Time, Bethel and Dan, he remembered still the deliverance out of Egypt, Behold thy God that brought thee out of the Land of Egypt: But he changed the time, the First day of the Eighth Month, even in the Month which he had devised of his own Heart: Mark how heinously God takes that Change; surely this should be awakening to all that bring into the Worship, the Devices of their own Heart.  
Ecclesiastical Laws and Ordinances ought to aim at Edification, and to a profitable Declaration and Use of the main revealed in Scripture; the Yoke and Burden of too numerous Constitutions must be avoided in the Church, likewise the Tyranny in strictly pressing the Observation thereof as things necessary, and the obstinate Continuation of those Injunctions, which Time and Experience made appear unprofitable or hurtful; 'tis unjust for such Ceremonies to make Christian Liberty to suffer any prejudice, though they had been instituted upon good grounds, and have been of good use; yet having by Papists been abused to Superstition, they ought to be abolished. This is the Sense of true Christians, who are acted by a Spirit of Meekness and Charity; but unhappily, some Men are so fond of preserving their Legislative Authority, that they would prefer the loss of 100000 Souls, to the Abrogation of an old Superstition. This is properly the Spirit whereby the Church of Rome is acted; and 'tis to be wished, there was not so much of it amongst us: Indeed, the Will of God ought to be the Rule of every Man's Will; for 'tis the Ground and Spring of all Reason and Justice. But 'tis very unreasonable for any Man or Men, especially in things relating to Conscience, to lay down his own, or their own Will, which is so fallible, to be a Rule for the Will of other Men; and as it were, to force it upon others; because a Man differs from me, I must make him say as I say, and do as I do, or else Cut his Throat; as well as if I should fall out with one, because his Shape, Stature and Features are not altogether like mine: We know in the Primitive Church, they sometimes had different Rites and Ceremonies; for which, no Violence or Compulsion was offered by one to another; the Church must not force or impose a Necessity; the Officers of it in indifferent things have no such right; but to guide and direct not by constraint, 
1. Pet. 5.2—  but willingly, saith Peter in another sense.  
As about indifferent things there is danger of Superstition, so a liberty to do, or not to do, aught to be allowed; or else that Liberty is taken away when the Observation is imposed by any humane Power: This obliges the Body, and the Body goes not alone; so the Mind not being content with what the Body goes about, Conscience is not at rest. Hence arise Scruples, which become endless; 
Colos. 2.16.  such are eating some kind of Meats, keeping of an Holiday; which is our first question, using in the Church some sorts of Habits: 
Rom. 14.6.  He that regards a day, doth, or aught to keep it to the Lord. Yet in things indifferent, we must have regard to our Brethren; 
1 Cor. 10.24. Rom. 14.13, 23  and have a Care that no Man put a stumbling block, or occasion to fall in his Brother's way: If this had been well thought upon, so many stumbling-blocks and snares in Indifferent Things had not been laid in the way of others, the more because the Apostle saith in the same Chapter, and last Verse, Whatsoever is not of Faith is Sin; if any one doth such things, and is not fully persuaded, than he doubts, so he is damned. These very things are of a greater Consequence than some imagine; for when once the Conscience is fallen into the Snare, she enters into a Labyrinth, whence the coming out is very difficult, as I could instance in some things; new doubts, scruples and difficulties at the Heels one of another: Upon Trifles, sometimes great debates arise, Whether or not God will have us to use this or that? the Conscience becomes uneafie under the Yoke, and growing restless, it runs sometimes into Confusion or Despair; so that in few words, this is without necessity, and out of wilfulness and uncharitableness, to lay the stumbling-block before weak and tender Consciences: God sometimes suffering the Devil with his suggestions to step in, and their Natural Corruptions to work; 
Luke 17.1.  our Saviour pronounceth a Woe to those who do so. This may be said of Ceremonies in general; for if St. Peter calls those which had been instituted by Gods own Command and Appointment, a Yoke which neither our Fathers nor we were able to bear; 
Acts 15.10.  and that imposing it upon the Neck of the Disciples was tempting of God, in a time when the Christian Church was but newly Born; and that the Jews thereto used, were to be Converted: It seems, it had raised difficulties to their Conversion, and not been proper to change all at once, but by degrees, what shall we say now who live so long after, under the Gospel, a Covenant of Liberty, after the Light of it hath so clearly shined, and we have declared against, and left off-several of them, to see any Ceremonies imposed upon us, though never so few; for that is imposed, which is enjoined by Civil or Ecclesiastical Laws, under Penalties; which yet we all agree, do not per se, and in their Nature bind Conscience: Hereby many Pious and Learned Men are kept out, and the Church deprived of their Labours, the Hearts and Prayers of God's People divided, and in the bottom, upon no other ground than sic Volo sic Jubeo, such is our pleasure: At first God winked at such things, but now those old things are, 
2. Cor. 5.17.  or aught to be done away.  
Amongst the Reasons we have in Print before the Common Prayer Book about Ceremonies, why some are abolished, and others not? this is given for one, the Gospel of Christ is not a Ceremonial Law. What is said there of many, we here say of any; so that as 'tis confessed, there ought not to be many, we say, there ought not to be any; we know some of our first Reformers were against them; and if those that were for them had known the ill Consequences of Imposing those Ceremonies, they had not wanted Charity or Moderation, as too many have of late; the Dispute is not about the Number, but about the Nature of them, even as we see in our Civil Government: Is it not true, that one who would go about to raise a Penny without Act of Parliament, is as much a breaker of the Law, as if he went about to raise a Pound? So is he guilty of encroaching upon Christian Liberty, who imposes one Ceremony, as if he imposed an hundred; for as he may not impose many, so he may not impose any: And suppose the things imposed were lawful, (which is not granted) yet every Christian must have respect, whether the things he useth or doth, be profitable, and will do him good; as well as to that, whether or not it be lawful? Though Paul had Circumcised Timothy, yet seeing an abuse crept in, he would not Circumcise Titus, and giveth a good reason for it, 
Cal. 2.4.  Because of false Brethren unawares brought in to spy out our Liberty which we have in Christ Jesus, that they might bring us into Bondage. So that this very Ceremony and Sacrament of the Law Circumcision he looked upon as a Bondage.  
Stand fast therefore in the liberty wherewith Christ hath made us free, 
Gal. 5.1, 13.  and be not entangled again with the Yoke of Bondage. This by way of Consequence he infers out of what he said in the foregoing Chapter, which is expressed by the Word therefore; this he strengthens with a Reason in the 13th Verse; for Brethren ye have been called unto liberty, only use not liberty for an occasion to the Flesh; for a Cloak to Licentiousness. Our Christian Liberty we are to defend against those who lay Snares for it; so we must not part with it, especially when doing it confirms People in their Superstition and Error: Men in Authority may not Command but what is good, nor forbidden but that which is Evil; and what is indifferent may not absolutely, and for ever be commanded or forbidden, only as much it draws towards Good or Evil.  
Among the several places of Scripture wherein St. Paul gives a Caution about our Christian Liberty, not to be imposed upon by others, none is more conspicuous than the Epistle to the Colossians, he warneth us to take heed lest any Man spoil us through Philosophy and vain deceit, 
Colos. 2.8, 16, 18, 20, 21, 22.23.  after the Tradition of Men, after the Rudiments of the World, and not after Christ: What these vain Deceits, Traditions of Men, Rudiments of the World, are, he saith, Verse 16. Meat or Drink, respect of an Holiday, or of the New Moon in a voluntary Humility, Worshipping of Angels, etc. Wherefore, if we be dead with Christ (as we are) from the Rudiments of the World, why though living in the World, are ye subject to Ordinances, touch not, handle not, taste not; which are all to perish with the using, after the Doctrines of Men, etc. After this clear Truth, 'tis to be admired how the following expressions can drop from any Man's Pen. No Ceremony, no Religion. 
Sine Ceremonii, actum est de Religione.  It must be a mere shadow of Religion, whereof Ceremonies are Soul and Life, and the Quintessence of it. This is an Accident not a Substance, a Name not a Power of Religion: Would to God there were not so many amongst us of that Religion, who ought to know better; then we could hope things would go better than they do.  
Was there not Superstition from the beginning of Christian Religion? Would not some have had the Ceremonies of Moses Law, concerning Meats, keeping of days, etc. even of Circumcision, to be continued, as appeareth Acts 15. St. Paul was taken up about rectifying those Abuses, as we see in his Epistle to the Galatians, Colossians, and elsewhere. Those that are for our Ceremonies, do or must own, how they who were for keeping up the Popish Ceremonies remaining among us were in the wrong: To say, because Ceremonies are settled by Law, they may not be removed or altered, is to afford Papists an Argument to hinder a Reformation amongst them. And by the same reason they might have stopped the Work of Reformation when it began: The Authority God hath given the Church, is not for Destruction but for Edification, 'tis abused when otherwise. St. Paul had as much Authority as our Ecclesiastical Lawgivers, he saith, 
2 Cor. 8.10. & Chap. 1.24. & 13.10.  For though I should boast somewhat more of our Authority, which the Lord hath given us for Edification, and not for your Destruction, I should not be ashamed. And he plainly declareth, Nor for that we have Dominion over your Faith, but are helpers of your Joy. Now to go about to force People under Penalties to say as they say, to do as they do, and to believe as they believe, that the Ceremonies are Good, which we look upon to be Unlawful; Is not this to pretend to have Dominion over our Faith? The same Apostle saith, to give Offences, and lay a Stumbling-block before them that are weak, (such let them account us to be) is to Sin against the Brethren: But saith he, 
1 Cor. 8.12.  When ye sin so against the Brethren, and wound their weak Conscience, ye sin against Christ. And suppose such things as are imposed were lawful, yet all things that are so are not expedient; he looks to the edifying, 
1 Cor. 10.23, 29.  he will not use things lawful to him, because they edify not: And in the use of such things, he will have Men not to do any thing to offend, yet to follow the Dictates of one's Conscience: Conscience I say not their own, but of the others; for why is my liberty judged by another's Conscience: Men must not presume to destroy Christian Liberty, 
2 Cor. 3.17.  And where the Spirit of the Lord is, there is Liberty. As St. Paul would not make use of Authority, so neither would St. Peter, Christ had certainly given him Authority too; but he doth not impose any thing upon, or command others, but only exhorteth, The Elders which are amongst you I exhort, 
1 Pet. 5.2.  who am also an Elder, to pronounce Anathema and Curses upon those who will not believe and do so, and so, is a Character of Antichrist which ought not to be imitated: Though heretofore Poor Dissenters were not Cursed, but with several Penalties Plagued. Indeed Ministers being deprived of the Exercise of their Pastoral Office, and the People of the Fruit and Benefit of their Labours; instead of keeping up Authority, or stretching it as they do, and stand too much upon it, with Paul they should be chief for edifying, which he so much presseth in Rom. 14.19. and 1 Cor. 14.12.  
Though they should not strike at Religion, or take away Christian Liberty, yet at last it might prove a Snare (which St. Paul avoids to cast upon the Corinthians) to the Weak and Ignorant, who form such Notions in their Heads as may happen to degenerate into Idolatry and Superstition: Wherefore let us cast off these Dregs of Popery, these Relics of Superstition, and tend to a Perfection, study after Soundness and Purity in Doctrine, Simplicity in Worship, and Holiness of Life and Conversation; of which last we have excellent Rules, 2 Cor. 7.1. Ephes. 5.3, 4, 5. Coloss. 3.8, 9 and Chap. 4.6. take the pains to read the words, and you will find most of the Epidemical Sins of the Times. And though there be a great Difference of what now wants Reformation, to what it was when we Reform from Popery, it will be found there is still great need of it: At that time the great Mountains of Errors in Doctrine were thrown down; let us now level the Hills that remained, in Worship; or are grown again, or come in since, in Doctrine.  
No Man is to be blamed to desire to see a Warrant in the Word for whatsoever he doth as a Worship of God, or for being afraid to do that which he can see no Warrant for in the Word of God; in nothing are we so precisely tied to the Direction of God's Word, as in the Matter of his Worship: The charge that is given us, What things soever I command you, 
Deut. 12.32.  observe to do it; thou shalt not add thereunto, nor diminish from it. That is, neither more nor less than I commanded you; that charge I say, concerneth chief the Matters of God's Worship, and how highly this pleaseth God, when we do nothing to Worship him by, but that only he hath given us Directions for in his Word, is evident by reason of the Second Commandment, where the Lord calls them that will observe that Commandment, and worship him only according to his own Directions, and not after the Will and Inventions of Men, which is indeed the whole required in that Precept he calls them that love him, and promiseth to show mercy unto them, 
Exod. 20.5, 6.  even unto the thousand generation. And on the other-side, he calls the Transgressor's of that Commandment, such as dote on Will-Worship, and on that Service done unto him according to the Inventions of Men; he calls them Such as hate him, and threatens to visit that Sin of the Father upon the Children to the third and fourth Generations.  
I know 'tis usual with some, to Traduce and Asperse those who upon this account make Conscience of their Ways; on this manner, 'Tis true, say they, every man makes Conscience of the Thing he thinks to be amiss: But this is their Hypocrisy, that they make more sins than God hath made, they must be so Precise and Scrupulous in Things Indifferent and Lawful, in such Things as Godlier and Wiser Men than they, make no Scruple at all: This Judging and Condemning by their Example the Practice of other Men, is the Thing that proves them to be Hypocrites, and makes them odious to all Men.  
To this I have these things to answer: First, The things they are so scrupulous in, and which they dare not to do, may, in their Nature, not be Indifferent but Sinful, and well known unto them to be so; though both thyself and others, no whit inferior to them, but far beyond them in Knowledge and Grace, do think otherwise of them: There may be difference in Judgement, even between Godly and Good Men; and one may see that to be a Sin, which another as good as he cannot be persuaded to be so: St. Paul, and those that joined with him, 
Gal. 2.12, 13.  knew it was an unlawful and sinful thing, to withdraw and separate themselves from eating and conversing with the Believing Gentiles in the Presence of the Jews, for fear of offending them; though neither Peter nor Barnabas (Men no whit inferior to them in Grace and Knowledge) could discern it to be so: Christians must not Judge nor Condemn one another to be Hypocrites, for their difference in Judgement in those smaller matters; Who art thou, saith the Apostle, 
Rom. 14.4.  that judgest another Man's Servant; to his own Master he standeth or falleth. Secondly, It may well be, that some, even good Men, are (through want of Knowledge, and weakness of Judgement) Righteous overmuch, and make scruple of those things which no Law of God bindeth them to make scruple of; else Solomon would never have said, 
Eccles. 7.16.  be not Righteous overmuch, neither make thyself over-wise: Such an one was he of whom the Apostle spoke, 
Rom. 14.2.  Another that is weak eats Herbs: As if he should say, it was his Ignorance and Weakness of Judgement that made him so scrupulous and fearful to eat any thing, which by the Ceremonial Law (now abrogated) had been forbidden. But no Man must be despised or judged to be an Hypocrite because of this, for that's directly against the Apostle's Rule, 
Rom. 14.3.  Let not him that eateth despise him that eateth not. Thirdly, There is no just cause, why we should judge or think the worse one of another, either for using or not using our Liberty in this case; because the thing that is in its own Nature Lawful, and also lawfully used by one Man, it may be in another Man a damnable Sin to do it; and that upon these two Grounds: First, Because one is persuaded of the Lawfulness of it, which the other is not, but doubteth it to be a Sin, 
Rom. 14.14.  I know and am persuaded by the Lord Jesus, saith St. Paul, that there is nothing unclean of itself; but to him that esteemeth any thing to be unclean, to him it is unclean. What? will you say, can the Opinion of one Man make any thing Clean or Unclean, Lawful or Unlawful? No not in its own Nature, but to himself it may; for a Man to do a thing that he doubts to be Unlawful, is a damnable thing, 
Rom. 14.23.  He that doubteth, saith the Apostle, is damned if he eat, because he eateth not of Faith: For whatsoever is not of Faith, is Sin. The Conscience of Man, though it be deceived and Erroneous, yet hath a binding Power, and it is a matter of great Danger for any one to go against it; all Men must seek to inform their Conscience aright by the Word of God, which is the only true Rule to guide our Conscience by, Let every Man be fully persuaded in his own mind. 
Rom. 14.5.  But though it be a Sin for a Man, not to seek to have his Conscience rightly informed by the Word of God; yet in him 'tis a double Sin to do any thing against his Conscience. If, therefore, thou seest a Man who is otherwise Conscionable in all his ways, fearful to do that which thou knowest, and art fully persuaded he may lawfully and aught to do; pity him, inform him, instruct him, and with Arguments, and in a meek way, labour to bring him out of his Errors; but Scorn, Hurt, and Condemn him not. The Second Ground is, The one is able to use and do lawfully the thing he knows to be lawful, and take no hurt by it: The other, though he knows the thing to be lawful, through his weakness, findeth he is not able to use it, but shall receive hurt by it; All things, saith St. Paul, 
1 Cor. 6.12.  are lawful for me, but I will not be brought under the Power of any. And certainly this is the thing that restraineth many a good Man from the use of several Recreations, which he doth not doubt to be lawful in themselves; because he finds his own Weakness to be such, as he cannot use them without receiving much hurt thereby: And this should restrain many more from them, if they had care of their own Souls as they ought to have.  
This Tenderness of Conscience, which some sort of People want, they condemn it in those who have it, and call it Trifles, Peevishness and Niceties; but if they be grounded in the World, they are Truths of God, though some Truths be comparatively greater than others, as our Saviour saith; yet is not any one Truth of God to be accounted small, of little or no Moment, even of those Points of the Law which he calls but Gnats in comparison of others. Our Saviour saith, 
Matt. 23.24.  These aught ye to have done, 
Matt. 23.23.  and not to leave the other undone: They are all great things that God hath written and revealed in his Holy Word; all the Truths uttered by the Apostles on the day of Pentecost, are called the great Things, 
Acts 2.11.  or the Wonderful Works of God; yea, the least Truth of God, that he hath revealed in his Holy Word, is to be esteemed of greater Moment than Heaven and Earth; 
Luke 16.17.  It is easier for Heaven and Earth to pass, than that one tittle of the Law should fail. 'Tis every one's Duty to seek after the Truth, and to stick to, and not departed from it when 'tis found: He who like David, 
Psal. 119.128.  doth not hate every false way, every Error in Matters of Religion, Errors about the smallest as well as the greatest thing, and doth not value that which God hath taught in his Word, he hath not that Esteem of God's Word as he ought to have.  
As a Man can make himself Abominable to God with the least Sin, such as eating the least forbidden thing, as a creeping thing, 
Levit. 11.43.  as it was under the Law; so a Man doth by willingly receiving the least Error, or willingly forsaking the least known Truth: See how earnest the Apostle is, in dissuading from receiving an Error, which of all Errors they could receive, seemed the least Dangerous, 
2 Thess. 2.1, 2, 3.  as about the day of Christ's being at hand: To receive any thing as Divine Truth which God hath not taught us, though it carries never so good a show of Piety and Devotion, is certainly a very dangerous thing, else the Apostle would not have been in this case so earnest as he is, in that instanced already out of the second of Galatians, about eating and drinking with Gentiles, we see how steady is St. Paul, that he would give no place by subjection, no not for an hour, Ver. 5. If some Politicians had then been to confer with him, they would have said, alas Paul why art thou so Obstinate and Peevish in such a Trifle, 
1 Cor. 7.19.  Circumcision is nothing, and uncircumcision is nothing, as thou hast taught. But he gives this reason why he was so resolute in opposing an Error of that Nature, That the Truth of the Gospel might continue with you.  
These things being thus made out, is it not a sad thing? That we have amongst us, Men that were, and now if they could, would as much as ever, be pressing for the Execution of those Laws, whereby they may trouble any of their Brethren: And as David saith, 
Psal. 35.20.  They devise deceitful matters against them that are quiet in the Land: They are glad when they have the least colour of Law to justify any of their unwarrantable Practices against those who descent from them; but they do not regard good Laws for the Glory of God, as those we have for the due Observation of the Sabbath, and against Swearing, Drunkenness and Uncleanness, etc. these they look upon as not worth being taken notice of by them: That sort of Men, far from advising and promoting a necessary Reformation of Abuses in Religion, according to the Word of God (the only Rule for such things) though 'twas their Duty; they hindered and opposed it, and persecuted them that were for it, slandering them with the names of fanatics, Schismatics, Obstinate, Factious: And not satisfied with this, merely for Nonconformity, which is properly upon the account of Conscience and Religion, they deprived Ministers not only of the public Exercise of their Office, but also of doing it in private, as in the Capacity of Chaplains, Schoolmasters, Tutors; and when they met in private to serve God, though they prayed for the Government, they were Fined, turned into Prison, where some died; and many more things of that nature were acted, whilst Papists, our common Enemies, who by these means were since in a fair way to have ruined us all, enjoyed Peace, and might hear Mass without Disturbance, except some times for a show.  
I am not so much out of Charity with all those who had an hand in the Persecution at that time carried on, as to believe, but that some were not so acted by an inconsiderate Zeal, but that they knew better than they seemed to do; it did not consist with the Lights they had, to approve of every thing they did or saw done; the former Principles of some of them were too much contrary to their then present Practices, but that sometimes they must needs have had Checks of Conscience: And now there are some alive, who once were against offering Violence about Matters of Ceremonies, who if God had not by an Act of Indulgence and Liberty provided against it, now they are upon the Stage of another side, would be as forward as most to renew and prosecute former Courses: So far doth Interest sway with some Men, when overruled by it, they know better than what they do, or would do: What else is this, 
Rom. 1.18.  than to speak in St. Paul's words, To hold the Truth of God in unrighteousness.  
All such persecuting Men I may compare to some, who, being upon a Journey, instead of mending and going on their way, fall out with, beat and abuse their Fellow-travellers in words and deeds: And though I love not to renew the Memory of these sad Divisions and Miscarriages, yet they cannot so soon be out of mind: We meet from Brethren with the like Usage as the Children of Israel did from Pharaoh, 
Exod. 5.17.  Ye are idle, ye are idle, therefore ye say, let us go and do Sacrifice to the Lord: Ye talk of Reformation, go and Conform, not to the Gospel, but to the Canon and Ceremonies of the Church as by Law established: How have they who spoke for it been traduced as Innovators, Disturbers of, and Enemies to Church and State: Such was the Lot of the first Reformers from Popery; there hath been and there still are those who hate the very name of Reformation; it hath commonly been the Custom of the Enemies of God's People, to pick out a ground of Quarrel, and to engage the Superior Powers against them; the occasion is, either Religion, or State, or both. 
1 Kings 18.17.  The Prophet Elijah is by Ahab called he that troubleth Israel, and his Enemy; 
Chap. 21.20.  Hath thou found me O mine Enemy, that is, to Kings: In the case of Daniel, 
Dan. 6.5, 7.  We shall find no occasion against this Daniel, except we find it against him concerning the Law of his God, said the Princes of Media: And then caused the King to make this Decree mentioned in the place. 
Psal. 94.20  Thus sometimes Mischief is framed by a Law: Wicked Men and Persecutors, do prosecute their Designs under Notions different from the Truth: Thus the Jews not only called our Blessed Saviour a Friend to Sinners, a Samaritan who had a Devil, but also accused him before Pilate, 
Luke 23.2.  of having by them been found a Fellow perverting the Nation, forbidding to give Tribute to Cesar, and calling himself a King. And he was Crucified not as the Son of God, but as an Enemy to Cesar, and as a Malefactor; 
John 17.20 Acts 23.1.  St. Paul was persecuted not as a Man who had lived in all good Conscience before God until the day he was brought before the Council; 
Phil. 3.6. Acts 21.28  and not as touching the Righteousness which is in the Law, blameless, but as one who taught all men every where against the people, against the Law, and the Temple; and as a pestilent Fellow, a mover of Sedition amongst all the Jews throughout the World; 
Acts 24.5, 6, 14.  one who had profaned the Temple: An odious Charge indeed, but false as that of Heresy which he clears himself from.  
Such false Aspersions and evil Practices should be left for the Father of Lies, the Slanderer, and for his Children: But let those who profess themselves Christians, study to be such indeed, and put on Bowels of Charity, laying aside all Malice, Anger, Divisions, which so much discredit our Holy Religion, and give our Adversaries very great Advantage. In God's Name, and for the sake of the Lord Jesus, let all former Animosities and Miscarriages be forgotten and forgiven; and let Men put to themselves this question, 
Rom. 6.21.  What fruit had ye then in those things, whereof ye are now, or aught to be, ashamed; and let all and every one in their Station join Hearts and Hands to carry on a thorough Reformation where it is wanting; and therein let the Word of God be our Rule, nothing of Humane Invention, Wilfulness, Passion, Prejudice or Self-ends, in the carrying it on.  
To lay such a Stress upon their As by Law established, is no great Commendation for a Church, and the Religion it doth profess; 'tis not good to stand too much upon it, the Stamp of any Humane Law makes it never the better: Christian Religion was not a jot the worse for not being by Law established in the Apostles time; nor afterwards in the time of Persecution under the Roman Emperors; neither was the Heathenish Religion, or rather Idolatry, the better for being then by Law established: Neither is the Protestant Religion the worse, in those Popish Countries, where it is not settled by Law; nor the Popish the better for being so settled. This Argument used here against Dissenters, is the same as was by Papists at the beginning of Reformation, and by Jews against Primitive Christians: 'Tis not any Humane Authority that can make any Religion either better or worse; and Dissenters may not be called Upstarts or Innovators, for from the very beginning of Reformation, we found those who wished for a thorough Reformation in Worship as well as Doctrine, according to the Purity of the Gospel, whence they were called Puritans; and declared against retaining of those Ceremonies, which ever since were the occasion of Dispute and Division. I hope here we do not set up for a Catholic Infallible Church, and that the words Church as by Law established, are not an equivalent to it; such a Doctrine is proper for a Church of Rome, but not any Reformed Church: We know this was the Exception against St. Paul, 
Acts 18.13.  This Fellow persuadeth Men to worship God contrary to the Law: Yet the Apostle was in the right and they in the wrong, as well as those others who called him and Silas Disturbers of the public Peace, 
Acts 17.6.  Those who have turned the World upside down come hither also.  
Our Reformation at first was good, but in this World nothing so good, but it may admit of some additional degree of Goodness and Perfection; commonly the best things do not come all at once, but by degrees: As to our Reformation, we may say as Jehoshaphat, 
2 Chron. 20.32, 33.  He did that which was right in the sight of the Lord: Howbeit the high places were not taken away; for the People had not yet prepared their Hearts unto the God of their Fathers. Still something was wanting which was supplied by Hezekiah, for then the high places were thrown down. 
2 Chron. 31.1.  The like Brand was by the Spirit of God put upon Jehoshaphats Father's Reign, King Asa, who did many good things; and his Heart was perfect all his days, 
2 Chron. 15.16, 17.  but the high places were not taken away: We ought at last to throw them down, we are seriously and earnestly exhorted to remove that Idol of Jealousy set up in the House of God, I mean particularly bringing a Dead Man into the Church upon the Thirtieth of January: 
Judas 9  We know Michael the Archangel contended with the Devil about the body of Moses, which he would have set up to be worshipped, to have been an occasion of Idolatry before the People, which Men, especially the Ignorant, are naturally inclined to. We must Spiritualise things of Religion and of Worship; let that saying of St. Paul be seriously considered and thought upon, 
2 Cor. 5.16.  Wherefore henceforth know we no Man after the Flesh; yea, though we have known Christ after the Flesh, yet now henceforth know we him no more; that is, in that manner after the Flesh.  
Many of the Ceremonies imposed upon the Jews, were, as we may say, a Punishment inflicted upon them, for it was only after the Commission of the Sin of the Golden Calf, that God laid upon them that heavy and troublesome Yoke. To employ all their time thus, it seemeth not to have been at first God's Intention, to lay upon them such a number of Ceremonies; and the Disputes that in the Apostles time did arise about them, were all about Jewish Ceremonies, which had been of Divine Institution; but those we contend against, have no such thing to plead for, they are all Humane Inventions, abominably abused by Papists, and some Heathenish Customs we still retain amongst us, which were better left off than continued: As for us in General, we ought to purge that old Leven of unnecessary Ceremonies, a Relic of Popery, which some of our ancient Reformers wished had been laid aside, as appears by Letters to Bullinger, still to be seen at Zurick, from Bishop Jewel and others. But the Queen was, upon Suggestion, so bend upon retaining some, to draw Papists to our Churches, that it could not be effected; so that it was but a mixed Reformation, part Evangelical in Doctrine, and in part Politic in Worship and Discipline. And that same Policy which was intended to bring Papists to us, hath been very near drawing us back to Popery. So little pleased is God, that in Matters of Religion, and of his Service, we should bring Rules and Measures of our Humane Wisdom, or rather Foolishness: Yet several amongst us, the more the pity, are gone back so far towards Popery, that they hate not only the thing, but the very name of Reformation, as I said before; and no thorough-paced Papist can speak worse of Luther, Zwinglius, Calvin, Martyr, Bucer, Beza, and others, than they do; though they were Eminent Instruments in the Hand of God, whose Labours he blessed, to bring us out of the Ignorance, Error, Darkness, Idolatry and Superstition of Rome. Nay, we shall have those Protestants, or so called, and not few, who openly declare, they had rather join with Popery, than with any other Reformed Church besides ours as by Law established. But certainly they who talk on at that rate, do not know what Popery is, and what other Reformed Churches are, or else all Religions are indifferent to them. Some of our Clergy have been heard to express themselves to be of that mind; but 'tis no wonder they are so well inclined towards Rome, for being acted by an ambitious and domineering Spirit, that Religion suits better with it, it tying People to an implicit Faith, and blind Obedience, gives them a still and absolute Power over the Souls and Consciences of Men. But let them not be mistaken, who not being content with a Ministerial are aspiring to a Magisterial Power; God made the whole Man, and the whole Man he will have: Have a care not to usurp upon God's Right: And to apply this to the Subject in hand, as there is a twofold Worship of God, so there is a double Idolatry and Superstition committed against it, the one inward, when we forge in our Heads strange and corrupt Notions of God, such as we would have him to be: The outward is, not only when we transfer the outward Worship upon the Creature, but also when we defile it with our Lies and Inventions; both are evil, both are to be avoided and extirpated out of any place they are crept into: God complains Their fear towards me is taught by the Precepts of Men. And in vain do they worship me, 
Isa. 29.13. Matt. 15.9.  teaching for Doctrines the Commandments foe Men.  
We say we have given the Church of Rome a Bill of Divorce, and have broken all Communication with her, since our Laws make it Treason to be reconciled to her: We ought then to leave off any thing that can lead us back that way; we know Idolatry and Superstition we charge them with, and this they are guilty of in their exorbitant Honours they give to Creatures, especially Dead Men, who are their Saints and Martyrs, at least they make them so. And we, with making Saints and Martyrs, and appointing them Days and Service to be read, do not we go to them? At least just upon their Borders: Let us not deceive ourselves; 'tis not enough to cut off the Blossoms, Fruits and Boughs, unless we also cut off the Roots, for they will bud and grow again, and the sooner done the better. If our Reformation had been altogether according to the Rules of the Gospel, and nothing of Humane Policy mixed with it, it had gone farther and lasted longer; we would not have seen new Imposthumes of the old Stock breaking out; no Dignity or brightness of any Creature ought upon such an occasion to dazzle our Eyes: Herein no Kings, no Fathers, no Councils, no Bishops must have the Pre-eminence, that is, the Prerogative of Holy Scriptures: The Word of God is the infallible Rule to go by, and good Kings, as Asa, Jehoshaphat, Hezekiah, Josiah, raised of God to reform, ever began their Reigns with Reformation of Abuses in Religion. This was to answer the end wherefore God had set them upon the Throne; and 'tis to be hoped Their present Majesties will remember, in due time, by a Reformation, to promote the Honour and Service of the Great God, 
Psal. 75.7.  by whom King's Reign, Who pulleth down one and setteth up another. Many a good Soul hath for these several Years been wishing for it, for the Glory of God, the Good of his Church, Happiness of the Nation; and only according to the Rule of his Holy Word. Now to effect it, all that Man can say is in vain, except God be pleased to influence upon the Minds and Hearts of Men in Power to do it. Now, as he did upon the good Kings but newly mentioned, we hope our new worthy Prelates will lay it to Heart, and in their Station promote it.  
Let this longed for Reformation be about Doctrine, where it needs in Worship and Practice; let it begin at the House of God; let us have good Examples out of it; Let his Priests be clothed with Righteousness; 
Psal. 132.9.  let the Governors and all the People follow and reform in Life and Conversation; 
2 Tim. 2.19.  and Let every one that nameth the Name of Christ depart from Iniquity. After this there will be good ground to hope for a good Success in War; and we shall be a Nation in whom God will delight, when we are purged of our Dross; then there will be Peace and Plenty within, Honour and Safety round about, and God will humble our Enemies abroad.  
To bring this good Work to an happy End, Prejudices about controverted Matters must be laid aside, Stumbling-blocks removed, the Veil rend, the Partition-wall pulled down, that we may go all together into the House of God, join in his Worship, and make but one Sheep-fold. And let this be taken notice of, That amongst the Dissenters from the Church, who own and have a Ministry by way of Office, who Administer both Sacraments, and are for Order and Government in the Church, there is nothing whereby those who are called Churchmen may justly be offended: But in the Church by Law established, there are several things which Dissenters think they have cause to except against. So that the Ground of Churchmen disliking Nonconformity is Negative, that is, They have not and do not act that which they would have them to do and have: But the Ground of Dissenters not liking Church-mens Practice is positive, that is, They do and have things which they think they ought not to do nor to have. And this is the State of the question between Protestants and Papists, for these do believe all we do believe, but we do not believe all what they believe.  
I shall not say much about the Matters in dispute, so many things having already been said and written about it; only shall in few words modestly lay down some reasonable Grounds of an Agreement and Union. First, As to the Common-Prayer-Book under two Notions: Is't. As to the Matter of it: 2d. As to the Manner of using it. As to the Matter, Out of it a good Liturgy could be made, taking away many Superfluous Repetitions, and altering several Expressions, Dubious, Dangerous, or otherwise liable to Just Exceptions: There is some Gold, I mean Good things, but they must own there is also Dross, which ought to be purged. What these things are, hath been said and named at many and several times; though we have some amongst us, who out of Ignorance or Obstinacy, take the Prayer-book to be of an equal Authority with the Holy Bible; and that to read, and hear it read at the appointed times, is sufficient Performance of Christian Duty. Nay, 
* Abbot against Church-forsakers.  one of some Note hath written, That all the Wit of Angels and Men can find no Fault with it. A bold Assertion, too positive for any Humane Book. Several other things in that kind, which I omit, have been said by others, not willing to press too far upon the Subject; and I think there is enough said by the by, upon the Matter of the Common-Prayer-Book, only I add, That the Preference therein given to the Apocrypha, before some places of the Canonical to be read when the others are to be lest out, is not at all to be approved: Several Exceptions are taken against the Order and Distribution of several parts of the Book, out of several lame and maimed parcels of Scriptures, as three or four Verses of one Chapter, as many of another; especially in most places the leaving out that excellent and comfortable Clause of the Lords Prayer, For thine is the Kingdom, the Power and the Glory, which in us raises Hopes and Confidence of being heard, and that God will give us what we ask him in the six Petitions: First, Because he is our King: Now a King grants the Just Petitions of his Subjects: Secondly, Because he is able to give what we ask, according to Christ's direction: And Thirdly, Because what we ask is for his Glory. Then dividing the Matter of the Prayer-book into Gospels, Epistles, Collects or Prayers, is after the Pattern of Popish Missals and Rituals, and clear out of the way of Liturgies of all Reformed Churches. Secondly, Several things are said against the Manner of using it, as in a certain Tone or Singing way (which is the Popish) of the very Prayers in Cathedrals. Then as to the place, some at the middle of the Church, others by the Altar; as if there was in the Church one place Holier than the other; or that God will hear us there better than here. Then as to the Posture, sometimes sitting, then standing, as if the Epistle was not the Word of God, as much to be heard with a Reverence (if standing be a more reverend Posture than sitting) as the Gospel being both the Word of God: Nay, Gospel is made different from Gospel; for in the first Lesson, a whole Chapter being read, People sit, but at the second Lesson, when few Verses of a Chapter of the Gospel are read, than every one stands up: Herein is too much of Formality, and I could almost say, too mimical for Christian Reform Churches. Thus the Liturgy ought to be mended, so to be imposed, as not to exclude Extemporary Prayers of Ministers.  
As to the formal Ties, called Church Ceremonies, they ought wholly to be abolished, as introducing Superstition under the name of Decency, and being contrary to Christian Liberty: Such is the use of Surpliss, so abominably abused in the Church of Rome, where 'tis thought necessary, when they perform their Idolatrous Worship of the Mass, at the very act of Idolatry; and some amongst us, have been so Superstitiously inclined, as to say Angels have appeared in it: But let them look how they can prove out of Scripture, that the 
* Matt. 28.3.  Angel's Raiment as white as Snow; 
† Mark 16.5.  that the long white Garment; 
‖ Luke 24.4.  and the shining Garments of the two Men, were a Surpliss. And to say as some do, that that colour is a Sign of Purity and Candour, which is of it to make a Sacrament. I would have those who are so much for the Surpliss, to remember, how fine Linen, as well as Purple and Scarlet, is reckoned among the Merchandise of Babylon, Rev. 18.12. As to the Sign of the Cross in Baptism, it is an Addition to the Sacrament. None but he who hath right to Institute Sacraments, may make any Addition, Diminution or Alteration thereunto, without Impiety, or committing Sacrilege: And it were to have a mean Opinion of the Lord Jesus' Divine Wisdom, to think he left with his Church an Imperfect Ordnance in the Institution; and none may institute Sacraments, but he that can bestow the Graces thereby signified.  
Bowing towards the Altar,] For so some call Improperly the Communion-Table, as the Minister (a Priest) is very unfit for Protestants and Reformed Christians, when Papists, from whom 'tis derived, do it: 'Tis according to their Principle, they believe Transubstantiation to be made upon such places, and therefore they give them such Signs of Religious Worship: But 'tis very odd for us so to do, who do not believe one place in the Church to be Holier than the other: And what need, in Cathedrals, and some Chapels, of Candlesticks and unlighted Candles upon the Altars in the daytime. As for bowing at the Name of Jesus, it is of the same Stamp: Sometimes God may happen to say to those who are so fond of those Will-worship Ceremonies; who hath required this at your hands: 
Isaiah 1.12.  And to uphold this Practice, they must pull it over Head and Shoulders out of the Text of the Epistle to the Philippians. 
6.2, 10.  I do not so much wonder, that Papists, who seldom make use of Scriptures, but to wrest them, would make use of the place. But for Protestants who pretend and aught to know better, I admire they would make use of it: It is plain the Text is not literally to be understood, or else Men should bow at the Name of Jesus Son of Nun, or of the Son of Sirach, or of Jesus called Justus; then 'tis said the Knee not the Head: Then there is no Knees in Heaven, nor none that can bow under the Earth: 'Tis there spoken of an Honour due to the Divinity, Person, Attributes and Works; especially as he is our Redeemer and Saviour, which is signified by the name of Jesus; and if we must kneel or bow when we hear that name, the like must be done when we see it written. The Apostle doth not mean the Letters of the name, but a most humble Submission and Obedience, with a giving Praise and Glory to the Person and Commands of the Lord Jesus.  
As to kneeling at the Sacrament: I know there must be a Posture, that of the time of Institution, or as near it as may be, must be used; several Protestant Churches have different Postures when they receive it; and a Care ought to be had of avoiding Superstition, and keeping as far as we can from Appearances of Idolatry. I confess, I would not for all the World, if ever beyond Seas, where Papists are in a full Liberty, and where Protestants receive it not on their Knees; I say I would not, because my Conscience would not give me leave, receive it kneeling, which is a Posture of Adoration, for fear it were thought I partake of their Idolatry in worshipping a piece of Bread for the true natural Body, now sitting at the Right Hand of the Father, which thing I abhor more than Death itself. But here, though with a safe and even Conscience I could receive it kneeling, yet may be another could not: Must my Will and Practice be the Rule of another Man's Will and Practice: Every one is bound to seek for the best Information he can have; but when all is done, every one's Conscience must be the Judge of what he doth in indifferent things, that is, which are neithe. commanded nor forbidden in the Word of God: And the true Christian Prudence is, to leave such things at liberty, and administer it to those sitting or standing, who make scruple to receive it kneeling; for 'tis no Rule of Charity or Christianity, for the sake of Uniformity, to break Unity and the Bond of Peace: And Ministers ought to have a great care, not to become Instruments of Damnation to any; for they who receive kneeling, 
Rom. 14.23.  and doubting, as St. Paul saith, are Damned. Such Practices must be left for the Wicked Communion of Rome, which with Fears, Threaten, Sword, Fire, and every violent way, force's People to do things contrary to their Conscience; as of late in an high degree it was practised in a Neighbouring Nation; and for what they did they gave this reason, We know they must be Damned, and as good they should be so within our Church as out of it: Let them come in and believe what they please.  
Indeed a great Evil there is amongst us, That the Posture of receiving the Holy Sacrament, an Ordnance of God to Seal the Pardon of our Sins, and strengthen our Faith, is made use of for a Trial of those who are qualified for Worldly Employments, to turn it to Temporal Ends, is an unaccountable Profaneness of that Holy Institution: And though without such a by Consideration I could receive it kneeling, I declare if I should receive in that manner, upon the account of such a Trial, I could not avoid believing I had eaten and drank my Damnation.  
All foresaid Lets and Hindrances being laid aside, and a Blessed Reformation of all Abuses set afoot, and by every one in their several Stations carried on, then upon good Grounds we might hope for Peace grounded upon Truth, and for an Happy Success; especially if in our different Capacities we would propose to ourselves the Glory of God, the Salvation of Souls, and the Good and Advantage of Church and Country: The good Laws we have to encourage Piety and Virtue, and to discountenance and punish Ungodliness, Vice, and every unjust and sinful Practice, being renewed, put in execution, and if any thing therein wanting, supplied with new ones, good Instructions, good Examples, good Rules in Families, and Care taken by Parents and Masters to see them well observed; this would take away Evil and Cursed things from amongst us. The Prudence of Officers in Church and State should remedy old Inconveniencies, and as much as 'tis possible endeavour to prevent new ones: Amongst the old ones I shall name a very palpable one, which concerns both Church and State, and hath been, and is every day, cause of Grievance and great Inconveniencies, and as much as any, Destructive of common Society, 'tis Clandestine Marriages, stealing and trappanning young People into Marriages, without Advice or Consent of Friends, which as yet the Wisdom of our Lawgivers hath found no effectual Course to prevent, though daily Complaints have at several times put them upon consulting about it. He who steals my Goods shall be Hanged, and he who steals my Child shall go Free: And if once they be Married, according to the Practice of the Church, though by reason of young Age, and other Considerations, unable to bind themselves with such a Tie. What is in part or chief the cause of this, is the Abuse of selling Bonds of Matrimony, the Dishonesty and Covetousness of a Minister, to get some few Guinea's: And Privileged Places, by Law or Custom, whereof there are too many in and about the City; there People are Married in Secret, let the Disparity, Inconveniency, Tricks and Cheats be never so great, so visible, or so many; which to prevent it, requires the Prudence, Study and Authority of both Civil and Ecclesiastical Powers.  
FINIS.