LETTERS TO Mr. Hughes of PLYMOUTH; AND Mr. FORD of EXETER IN DEVON. CONCERNING The Common Prayer. From EDM. ELIS, a Minister of the Gospel of Jesus CHRIST. LONDON, Printed for R. Royston at the angel in Ivylane, 1660. TO THE READER. I Thought to have given thee a full account why I publish these Letters: But upon second Thoughts, I considered, that if thou art not capable upon a view of them to discover the reasonableness, of their Publication, thou wouldst not apprehend it, though I should express it unto unto thee. Therefore I shall only say, that I heartily desire that all those, who profess themselves True Ministers of THE truth, would resolve, as I have done, not to Write, or talk any thing in Matters of Religion to particular Persons, or Congregations, which they are ashamed to lay open (in plain, and clear Expressions) to the view of all Men. To Mr. Hughes. SIR, IF you have any thing to object against the use of the Book of Common Prayer, (I must confess some expressions in the form for the burial of the Dead, and for baptism are such, that, though I do not dislike them, I do not undertake to vindicate them, because I do not find that God has directed my mind so much to the study of those Points): But, Sir, if you have any thing to object against that Excellent Book (excepting those expressions) either as a form of Prayer in general, or as an Inconvenient form, I have no small confidence that I shall be able (by God's assistance) to answer your Objection: And to give you some occasion to conceive some spiritual Notions concerning Prayer, which possibly (for want of a due reflection upon your own Opinion concerning Set forms, &c.) you have not yet had; I shall entreat you to write me your thoughts, as briefly as you can with perspicuity, and plainness. Sir, I ackuowledge your superiority in respect of years, and Learning; but yet, let me tell you, I do not think you Infallible, neither so knowing, but that some of your Brethren, who are much your inferiors in Parts, and Learning, may have received from the Father of Lights some particular Portion of sacred Truth, which as yet you have not received. And therefore, Sir, I beseech you (as you expect that dreadful Day, wherein you shall answer for all your Actions before him that shall judge the quick and the Dead) that you would not despise my Youth, and scorn to send mean Answer. If you convince me, I doubt not, but the GOD, whom I serve will give me Grace to acknowledge myself obliged to you for it: And if you do not, I firmly hope there shall be such an issue of our controversy; that if you be so pious, as some good Men take you to be, you will not be troubled for having written to me. Sir, farewell; And if you love the Lord Jesus Christ in sincerity, be not so Uncharitable, as to think otherwise, then that 'tis the love of Him that puts me upon any business of this nature, which is so great a Trouble to my Outward Man. I am Sir Your Servant EDM. ELIS. Mr. Hughes his Answer. SIR, Being suddenly surprised yesterday with an unexpected Letter from an unknown person by a strange hand, and having made a cursory view of it, with respect to its contents, I thought it best to muse a while, and not hastily return; but having since reviewed again, I find these heads observable therein. 1. A challenge of me to be an Opponent against an Excellent book of commonprayer, wherein, you have no small Confidence, that you shall be an able Respondent, & give some Occasion to conceive some spiritual Notions concerning Prayer, which possibly (for want of a due reflection upon my own Opinion concerning Set forms, &c.) I have not yet had. Sir, I shall be heartily glad to catch at any real Notions about the spirit of Prayer, for I want much of it; but I should strange to see such spirituality to arise out of the flesh, and of prayer as stated by men; however I should be glad to see your promise performed. As for my objecting, and your answering, it will be requisite, that the Question be rightly stated, and to know what Book you mean, there was that of Edw the sixth, which since hath had many Editions and Additions to make it unlike itself: and yet of all these it is asserted by men wiser than myself, that none of them are established by Law; which I suppose is a Basis whereon you would not a little lean; It were meet that the special Subject were assigned; or perhaps the quaere may grow higher and more general, whether any set Forms as imposed by men, are warranted by God; and if none, your particular will fall in that: but I list not to be an Opponent yet, though provoked by you. I look for an higher Call. 2. Your censure of me, as to years, &c. yet you tell me, you do not think me infallible, nor so knowing, but some inferiors in parts and Learning, may receive from the Father of Lights some portion of sacred Truth, which as yet I have not received. All this is truly spoken, I find it as well as you say it; yet for saving truth, I trust I have received, what the Gospel revealeth, though but in my measure, and I am pressing on. What other sacred Truth you may intend, I know not, but I am not so old, but shall be willing to learn any truth of God. 3. Your adjuring of me, (that as I expect that dreadful day, wherein I shall give an account of all my Actions before him that shall judge the quick and the dead) that I despise not your youth, and scorn to send you an answer. Sir, I tremble at God's Word, and take it well to be minded of that great day; yet thus to be adjured upon so slight a matter, as the sending you an answer, I think is more than you can exemplify from Paul to Timothy, who useth such a solemn charge upon the highest concernments. I thank God I despise no man's youth, I rejoice to see them grow in grace; and for yourself, I know not how old, or young you be; yet without scorn, I shall say in God's presence, among the many that I have known (if your own word may be taken) you are juvenum confidentissimus. The Lord humble me and you also. You add fair hopes of the Issue, whether Victus or Victor. And again, if I be so pious, as some good men take me to be, I will not be troubled for having written to you. Sir, I hope I love piety, yet it quiets not my heart that good men think so well, nor much troubleth me to be otherwise judged of the world, I stand not at man's stay or judgement; but I hope, if I had not written to you, it could not certainly argue with you an utter defect of piety in me; I trust I shall lay the proof of piety upon better evidence. To take away therefore that prejudice from you, I have written what you see; neither do I choose as you provoke me, to be an Obiector, but in general I desire rather to be a Quaestionist, and ask of you satisfaction to some Questions or cases about Prayer, which may let you see some difficulties in your particular instance. Take them thus. Qu. 1. Whether the Scripture inspired by God be the only rule for Prayer, as for Faith, which must frame it? Qu. 2. Whether in this Scripture doth appear any precept imposing a set form of prayer upon the Church, or any practice in the Church of Christ answering such a precept? Qu. 3. Whether in case the Law of God doth not impose any form of prayer, even the best upon the Church, it be in the power of men to do it? Qu. 4. Whether the book mentioned in your Letter be not so imposed by men, without precept or example from God? Sir, in all these is not queried, what may be the lawfulness, or usefulness of set forms of Payer among some, nor how far prudential, good and lawful forms may be commended; but whether it be lawful for men to impose any such forms upon Consciences, that those and none but those must be used in the Church, by any who are able to make use of the Scripture Directory in all cases of their address to God. Unto these your clear answer is desired if you please, before we come to a congress about particulars; wherein if you deal rationally and ingenuously, I may afford a further Reply; but otherwise, my work is too much for my time, and I shall not spend hours vainly in such writing-contests. I shall give you no worse Farewell, than I had from you, commending to you the Book of books, from which your excellent Book hath all that is good in it. Make the Scripture your rule of your Faith, and Prayer, and Obedience. I am Sir Plim. Aug. 23. 1660. Yours to serve you in the Lord, GEO. hughs. To Mr. Hughes. SIR, I thank you for your Letter, but must crave your pardon for not answering your queries, being impertinent to my design in writing to you, which is, To know, whether or no you have any thing to object against this Position: That a man may worship GOD in Spirit, and in Truth in the Use of that form of Prayer for Morning, and Evening, which we call the Common Prayer (simply considered, without respect to its being imposed, &c.) I conceive you might easily have apprehended this to have been my aim by the expressions of my other Letters. As for the Forms for the burial of the Dead, baptism, &c. Though I do not except against them, yet because there are many expressions in them, from which such Controversies may easily arise, as a spiritual Man cannot well discuss without loss of Time; I shall not undertake to vindicate them, unless provoked to it by any that profess that they are scandalled at my using of them. I have heard many men speak much against the use of the litany, if you have any thing to say against it, I shall entreat you to insist on that in a particular manner; For, as yet I cannot apprehend any thing that can be objected against it, but what may easily be resolved into a Phanaticke humour: And I would fain know where the strength of that Opposition lies that may be made against that, which I conceive may be of so great use to the Church of God. As for that I said I might give you some occasion to conceive some spiritual Notions concerning Prayer, &c. I shall maintain the expression. If your Opinion be, That a man cannot pray in Faith, using that form we speak of, I doubt not, but if I shall be able to discover to you the workings of mine own spirit, moved by God, in the use of that form, I shall be able to do that I said I had no small confidence that I should. Good Sir, deal with me, as 'tis fit for one Christian to deal with another, and avoid, as much as you can, all such expressions as may probably be made instrumental by the DEVIL, to work in me that sinful Anger, to which i am naturally inclined upon such Occasions, as in Writing-Contests (to use your own words) men are apt to give one to the other: But, blessed be God the Father of our Lord Jesus Christ, with his son's Blood i am able to Quench the Fire of that, and all other Lusts, as soon as i perceive it to be Kindled in me. If you say in your heart at the Reading of this, Let him that standeth take heed lest he fall, I shall entreat you to pray for me that i may take heed. As for my Adjuring of you, i take the matter to be of so high Concernment, that i did well in so doing. You say (reflecting upon some expressions of mine) For saving Truth, I trust, I have received what the gospel revealeth. God forbid that i should be so Uncharitable as not to hope that you have received all the principal Truths that concern eternal Life; but there may be some Subordinate Truths (that I may so speak) the Apprehension of which might make the Knowledge of the other, more Intense, and more Powerful in their Influence upon the Heart. Such Truth I meant by that expression which you seem not to apprehend. Some Discoveries of such Truth (viz. Particular Notices of the means of Grace) I have often received from the Discourses I have had with experimental CHRISTIANS, though Persons of no Learning, or Art of Expression: and therefore, S●r, I do not think that you may justly say that I am juvenum Confidentissimus, because I said (in effect) I had no small confidence that you might receive some New Apprehensions of sacred Truth from My Discourses. whose greatest Study for some years hath been how I may set forth to others those Truths, which I find Written with the Finger of GOD upon the Table of mine own Heart. Sir, That Confidence which I allow in myself, I esteem so highly, that I pray unto GOD continually to increase it: I know no virtue a Minister of CHRIST hath more frequent Occasion to make use of, then true Confidence and strength of Spirit, drawn forth into the soul from an Apprehension that GOD is our Helper. Sir, I desire to approve myself to all Men, and particularly to yourself (like Him, whom we are Bound to love, and imitate with all our heart, and with all our soul) Meek, and Gentle; and I hope you will show yourself no otherwise to Sir Your Servant EDM. ELIS. Mr. Hughes his Answer. SIR, YOur reply of the 4th instant, I received the fifth, and finding your resolution not to answer my queries, I cannot but in civility return these lines as a close to your challenge begun, seeing the matter is not determined by the Respondent, unto which Objection should be made; for i know, the hinge of the controversy about set Forms imposed, depends upon Scripture-Authority (from which in this case, as in all matters of Faith, i shall not depart, ne hilum quidem) As to what you write of other men's speaking against the litany, i shall not meddle withal, nor as what you can say to other pieces of the book you mention; But this I shall say, if I understand what litany is, neither is the word reciprocal with your matter unto which it is prefixed, nor the matter with the Word. And however you say, nothing can be said against it, but what may easily be resolved into a Phanaticke humour, I suppose if you read those Books written about this Argument, of which i think you are not ignorant, you may find more reason to be answered, than fancy to be jeered. If you seek for Objections, I refer you to them. As to other passages in your Letter, I shall be silent, lest I give you occasion to be angry; Only (I hope) as you urge the experience of your own heart in your way of prayer to give you proof of its goodness, so you will allow the experience of others in another way of prayer than by book, to plead for them. Sir, I shall make this amicable close with you, as to any more writing; You say my queries were impertinent to your design: Truly I know not what your design was, but I am sure they were pertinent to determine the question of imposing forms of Prayer on them, who have no need of them in the Church of God. You say also (you consider it simply, without respect to its being imposed:) If you stand to your word, I come to this issue, if you argue not to impose it on the Church of God, which can by Scripture directory make their addresses to God without it, I shall not trouble you nor any that think yourselves to stand in need of any lawful form of Prayer to help you. Only do not bind men to crutches whom God hath enabled to go without them. I have done as to any more Letters about this matter; And now commending you to the Word of God's grace, which is able to keep you, and give you an inheritance among them that are sanctified, I shall ever rest, Plym. Sep. 7. 1660. Yours to serve you in the Lord, GEORGE Hugh's. TO Mr. Hughes. SIR, I Thank you for your last Letter; but should thank you more, but that I find and expression in it, which I apprehend, as very Scopticall, and Unfriendly: That is this: As to other passages in your Letter, I shall be silent, lest I give you occasion to be angry. Sir, if those passages were evil, I conceive you should be Bound in Conscience, having so fair an opportunity, to show me wherein, (and that in such plainness, and Simplicity of expression, as is fit to drop from the Tongue, or Pen of a CHRISTIAN, one that carries the Heavenly DOVE in his bosom:) if they were not evil, you ought not to have such a reflection on them, as I conceive you had in the writing of that expression. I must confess a carnal Man might easily have taken an occasion to scoff at me, if I had written to him as I did to you, desiring that you would avoid all exasperating Language. But, Sir, I take you to be a Person, who know by your own Experience that it must needs be an exceeding great Trouble to any one that would always Repose his Spirit in the GOD of Peace, to be at any time discomposed, though it be but by the least Act of Animosity, or Indignation against any man's person; and therefore that 'tis not so Foolish to do, or say what we can to prevent any thing, by which the DEVIL may possibly frame in us a Temptation to that Sin of Anger, or roughness of Spirit. If you wonder why I should fear that you would deal uncivilly with me, I must tell you, you gave me too much reason for it in your first Letter: namely by your juvenum Confidentissimus, your so slight a matter, as the sending you an Answer: Your putting in these words, An Able Respondent, as mine, though they were not to be found in any part of my Letter: If I had expressed myself in those words, the expression must have employed a vain boasting of mine own Abilities, whereas the expression that I used implied only a Confidence of the goodness of my Cause, and the Strength that thereupon I should expect from God, when ever I should (in a pure, and virtuous intention) undertake to maintain it. Sir, I cannot but wonder that you should say, I know not what your design was, when I had told you what it was expressly in these words: To know whether or no you have any thing to Object against this Position: That a man may Worship GOD in Spirit, and in Truth, in the use of that form of Prayer (for Morning, and Evening) which we call the commonprayer: Which, I told you, I considered simply, without respect to the imposing of it; And I do stand to my Word. But this I say, that if the KING shall think fit to impose it (by the reinforcement of that Old Act) I doubt not but there will be men enough found out that shall be ready to manifest to the World the reasonableness, and the piety of such an Action: but this work GOD hath not called me unto That which I undertake is, to maintain the Assertion above mentioned; which I shall be ready to do (God willing) when ever I find any thing like reason proposed against it. And I shall humbly entreat you to tell me what Book you would chiefly advise me to read which hath any thing in it expressly against the litany, which I take to be the best part of the commonprayer, if any part may be said to be better than another in a Composition so entirely Excellent. Alas, Sir, I do not stand in need of a Set form (I thank GOD) but the generality of my Congregation do, being not so ready to Apprehend extomporary Expressi●ns, as I am to Deliver them. Even those that are of the weakest capacities I advise to use their own expressions when they Pray in secret: * I am not against a grave, modest, discreet and humble use of Ministers gifts even in public, the better to fit, and excite their own, and the people's affections to the present occasions. K Charles the First in his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Neither do I ever confin● myself to a Set form in the Pulpit either before, or after Sermon, conceiving that that way of expressing my heart in Prayer, which I use there, may be more helpful to the Devotion of some of my Auditory, than the other, and not wholly useless to the Other sort, whose hearts in all probability are more wrought upon by the Other Service. Sir, I shall not trouble you any further concerning this business, unless it be in vindication of what I have already written, if you express those exceptions against it, which you seem to imply in that saying, Lest I give you occasion to be angry. If you shall grant me the request above mentioned, I shall take it for a great favour, and shall be desirous of an opportunity to approve myself Sir Your thankful servant. To Mr. FORD. SIR, I Have reason to suspect that what has been spoken by you, and others in this County against the use of the Common Prayer, hath begotten in the minds of several persons such a prejudice against it, as deprives them of many of those good Thoughts which they might enjoy, when they hear their Ministers say that Service, if they did duly, and without prejudice attend to it. Sir, If you think that a man may not worship GOD in spirit, and in truth in the use of that Form of Prayer, which we call the commonprayer, I shall earnestly entreat you to show me what Reason you have (or rather what you take to be a Reason) for this your Opinion, which I take to be very Erroneous, and very Obstructive to the Peace of the Church. If you think your Reason Convincing, pray make use of it, and endeavour to convince me. If you refuse to write to me, how justly may I fear that you make it your business to Draw the Vulgar into your Opinion, rather than to Guide any one into the way of Truth? If you shall object any thing against particular expressions, I must tell you, that those portions of the liturgy, whose expressions I undertake to maintain, are Morning, and evening Prayer, and the litany. As for the forms for the burial of the Dead, baptism, &c. though I do not except against any passage in them, yet I do not undertake to vindicate them, because I foresee that such Controversies may easily arise from them, as a spiritual Man cannot well discuss without Loss of Time (as I have said to another Learned Person.) Sir, I beseech you do not mistake me: I abhor Contention, though sometimes I find it necessary to engage myself in controversy: I call no man upon Earth Master; but in all humility I acknowledge your Superiority, and profess myself Sir Your Servant. To Mr. FORD. SIR, SIth you scorn to answer my Letter, and Despise my Youth, saying, old men know young men to be Fools, &c. (of which my Friend has informed me at large) I would have you, and all others who shall Censure me, for writing to you, so harshly, as you have done, to know this, that I boldly Appeal to his Judgement, who saw My Heart when I wrote that Letter, and Yours, when you contemned it. I am Sir Your servant. IF these LETTERS shall chance to be seen by Mr Isaac Pennington the younger, * If what hath been written by this Pennington, came from his heart, I conceive it impossible, but that he must needs Abhor that black Hellish act of murdering our late KING of Glorious Memory: and also that cursed Opinion, that it may be lawful in some Cases for Subjects to take up Arms against their Prince. one of those whom they call Quakers, (whom I take to be one of the most Honest, and Ingenuous of all those, who any way oppose the Doctrine, or Discipline of the Church of England) I shall entreat him to peruse them seriously, and if he find upon his spirit any thing to be objected against that Assertion, which I have tendered to these men, Mr. Hughes, and Mr. Ford, either to be Granted, or opposed by them, I shall entreat him to discover it in Exact, and Punctual Expressions: For from my soul I desire to know where the strength of that Fancy lies, which holds men so fast in this error of Disliking the Common Prayer. I shall further entreat this man to peruse seriously, and to lay deeply to heart (in the real Fear and Dread of the Great God, whom both He, and I say We Know) these following Lines, which I sent a while since to the Quakers in my own Country, who I hope (some of them) will not deny that I am a true Preacher of Jesus Christ, and Him crucified: And will I hope, e'er long, by the Day star arising in their Hearts, clearly Discover that the opinion that the Church of England is any way Antichristian, must needs proceed from The Father of Lies. To all Quakers, or Papists, or any Others, who do, or shall endeavour (upon a pretence of doing God service) to Seduce any of my Congregation from hearing the public Discourses I make unto them, to show them the Path of Life, to show them what tihey must do to be saved. THese are the Truths, which I Edmund Elis, a Minister of Jesus Christ, Principally endeavour to make known to the sons of Men. 1. That the good Things of this life, Honours, Riches, &c. unless we make use of them in the service of God, are but vanity, and vexation of Spirit; And in no wise any more capable to satisfy, or content an immortal Soul, than Lime, and Ashes, and Cobwebs, and such like Trash are to satisfy, and keep in health the bodies of those persons, who through the depravedness of their Appetite, desire to feed on them. 2. That nothing but the Enjoyment of God, the Fountain of all Goodness can truly, and really content an immortal Soul. 3. That no man can enjoy God, but he that loves Him with all his heart, and with all his soul, and (for his sake) his neighbour as himself. 4. That, though every sincere Convert, or Regenerate person loves God continually with his whole heart, as to the Habit, or Root of Holy Love; Yet whilst he is in the Body, he may sometimes fail of the Act, or Fruit of it, & may offend God through the love of the Creature. Which Truth (so much opposed in these days) is clear, and manifest in the Holy Scriptures: particularly in the Records of the heinous Sins of the Prophet David, and Peter the Apostle. 5. That the souls of the faithful are always growing in grace, whilst they are in the Body, and at the Instant of Death, or separation from the Body, our Lord Jesus shall present them to the Father without ●pot, or blemish. 6. That no man can so know God as to love him with all his heart, and with all his soul, but through the knowledge of Jesus Christ, & him crucified? Who, by those grievous sufferings which he endured when he was upon Earth, made satisfaction to the Justice of God for the sins of all those that believe in His Name: so that it is as consistent with the Justice, as with the Mercy of God, to forgive them their sins, and make them Heirs of eternal Life. God is just, and the Justifier of him that believeth in Jesus. 7. That the ready way to receive CHRIST, the only LIGHT, by which we may see the Way to Heaven: or so to believe in Him that we may be saved by Him, is, to forsake all that we have that we may be his Disciples: that is to say, to take off our Affections from things on the Earth, and to set them on things above, where Jesus sitteth on the right hand of God: putting our Trust & confidence in the Free, & Infinite mercy of God, through CHRIST, to be guided by him in all our ways, to be led by his good Spirit in all those ways of GRACE, and Holiness, through which we must pass before we can attain to Glory: Which I beseech the great God, the Father of our Lord Jesus Christ, out of the infini●e Treasure of his love to mankind in his Son Jesus, to grant even to those that most wickedly revile me; even to those which call me Deceiver, though all my Preaching tend to this to enforce these most important Truths upon the Hearts of those that hear me: And whether or no any one that has the Spirit of Christ may not hear his Voice within him echoing unto him (that I may so speak) the words I deliver in the Expression, or Declaration of those Truths, I appeal to the judgement of the only wise God, and the spirits of those men that are truly sanctified. Glory be to GOD on high, and on Earth peace: Good will towards Menn FINIS.