VOX LAICI: OR, THE LAYMAN'S OPINION Touching the Making Alterations IN OUR ESTABLISHED LITURGY, In Answer to a Letter from a Member of the CONVOCATION.  
With some Remarks on the (pretended) Answer of VOX CLERI  
By J. R. in a Letter to a Friend.  
Jesus Christ the same yesterday and to day, and for ever,  Heb. 13.8. 
Hold fast the form of sound Words,  Tim. 2.1.3. 
Earnestly contend for the Faith which was once delivered to the Saints,  Judas v. 3. 
LONDON, Printed, and are to be Sold by the Booksellers of London and Westminster, 1689.   

VOX LAICI: OR, THE Layman's Opinion, etc.  
SIR,  
I have Received yours; and according to your Request, I have likewise perused the Letter from a Member of the Convocation, concerning the making Alterations in our Establisted Liturgy; and I shall (Sir) give you Impartially my true Sentiments of it; though, at the same time, I must acknowledge myself (being an Unlettered Layman) an unfit person to defend that Church, (of which I am a true, though unworthy Member) from all those Imperfections which that Author is pleased unjustly to charge her with; yet I cannot forbear to show a just Resentment of so much Filth and Dirt without cause cast upon her, not only to blacken, but (without all doubt) to stifle her quite. I have (Sir) read, or heard of a Child that was Born Dumb, and at the sudden surprise of one going to kill his Father, the Violence of his Passion (or an Instinct in Nature, call it which you please) broke through all those Impediments that obstructed his Speech, and forced him to cry out, Oh do not hurt my Father! which so astonished the intended Murderer, that he forbore to execute the Horrid Villainy, Whether true, or not, I dare not affirm; yet (if true) it confirms a saying very usual amongst us, (viz.) Some things may be said or done, that will make a Man speak that had never a Tongue: And that will I hope excuse my (speaking something to the point in hand and) offering some few Considerations to our Author's own, Touching the making any Alterations, etc. But before I name them I must beg his leave to inquire into two Things in General, viz. The Author, and his Design; as for Particulars, I shall refer him to Vox Cleri, where both his Arguments and Reasoning is sufficiently Ridiculed; and of that Piece, let who will be the Author, he deserves as great a Blessing for defending the Honour and Innocence of his pure and chaste Spiritual Mother, as Shem and Japhet for covering the Nakedness of their natural Father; and who was cursed for the contrary, I presume our Author can inform us: But who, and what he is, is the first of the two Things I craved leave to inquire. 'Tis true, he calls himself a Member of the Convocation; I suppose a Worthy one; (or at least one Worthy, etc.) but his Modesty would not give leave to style himself such: But had he told us he had been an Unworthy Member, etc. I should have believed there had been more Truth than Modesty in the Expression. But what if our Author after all should be no Member of the Convocation, nor the Church neither, but only makes use of those sine Terms, as Physicians do of Gold, to gild their bitter Pills, that they may be the easier swallowed by their Patient; but whether he be, or not, 'tis much the same; for if he be not, than he is a great Cheat and Imposture, and consequently deserves the promotion our Laws has provided for the Entertainment of such; and if he be a Member, etc. I dare be bold to say, (whatever he appears outwardly) he is such a rotten mortified one, that it ought to be lop'd off to preserve the rest from Gangreen. For if we call that an ill Bird that defiles its own Nest, what must that Bird be called, which not only defiles but joins with those of prey, to destroy both Nest and all the rest of the Young, whom our Blessed Lord (like the Pelican) nourished with his own most precious Blood? Sure if there be a Name for such an Unnatural Bird, it ought to begin with a W— for none but the Son of a Wicked Father, would Reproach and Defame a Virtuous and  Mother: But our Saviour has told us a Tree is known by its Fruit. And those that reads our Author's Letter, will find but little there but what is forbidden: And so much shall serve for the first general Enquiry, Who, and What (we may reasonably suppose) our Author is. The next is his Design, and as to that (as the Text says) He that runs may read; for by a Penny we may know how a Shilling is made, and a skilful Refiner, by a small quantity of Gold or Silver, will tell the goodness of the whole Lump; and any body that observes the Arguments of our Author, must have but very little Judgement that do not perceive his Drift, and what Mettle he is made of. Peace and Union in the Church are fine Things, and our Author ('tis true) has bid as fair for it, as any of his own Principles can wish, or the Papist desire; and tells the World (as well as his Brothers of the Convocation) there is an absolute necessity for it: And truly I should be of the same Opinion, did I hope, or long (as I suppose our Author does) for such a through Reformation as is made in the Kirk of Scotland, and their Brethren in England did enjoy by Virtue of their Unnatural Rebellion against their Lawful Sovereign, Charles the First, which proved a through one indeed, for our Hereditary Monarchy, as well as Episcopacy was doubly Refined; for the Kingdom was turned into a Commonwealth, and the Convocation into an Assembly of Divines at Westminster, of which possibly our worthy Author might be one. And though interest (which never lies) has made him fall (a little) away from the Faith, which was delivered (in these times) by the then Saints,; yet to that bias he still leaves and improves all Occasions to oblige those his old Friends, who long for nothing more than once more to have a scramble (not for the good, but) for the Goods of the Nation, and to reduce both Church and State to the same Modal again. And truly I think nothing can be more conducing to it, than for the two Houses of Parliament and the Convocation to Agree to what this worthy Convocation Author shall propose in Order to destroy our Established Church, etc. But Blessed be God if this Author should be a Member, etc. yet he is but one, and I hope there are but few (if any) more of his stamp amongst them, that are for leading us out of the good Old way, under pretence of showing us a better New one. 'Tis true Novelty may please Children and Fools, but I hope our Author does not take the true Sons of the Established Church to be such; if he does, I am sure he is mistaken: For the World knows better, from their constant Loyalty and Obedience to the Crown, which they have sucked in from the Breasts of their tender Mother● the Church, and knows better than to be decoyed and carried away by such Philosophical Kidnappers. And therefore our Author may (as the saying is) Save his Breath to cool his Porridge. For his Cobweb is spun so fine it will catch nothing but Infects, and so much shall serve for the Second general Inquiry, viz. The Author's Design; which is no less than under the pretence of Altering our Established Liturgy to destroy it quite: But before he proceeds further, I would desire him and all unbyass'd Persons to consider of these Seven following Considerations, touching the making any Alterations in our Established Church, etc. Viz.  
Whether 

1. Needful.  
2. Lawful.  
3. Convenient.  
4. Who it will Oblige.  
5. Who it will not Oblige.  
6. Which are the most.  
7. The Effects and Consequence.    
I will begin with the First, Whether needful, etc.  
When I consider the many trifling Arguments of the Disaffected Persons, to the Government of our Church as by Law Established, with the unanswerable Confutations of them all; and not only her Doctrines but Discipline proved Apostolical, by a great many of her True and Pious Sons in all Ages since the Reformation; I cannot but be amazed to hear it complained of now as if defective. For those must needs think it so, that tell us their is an absolute necessity to have it mended: but I would fain know, what security will these nice Reformers (of Things indifferent) give us, (should they be trusted with the matter, etc.) to make it better and more agreeable to the Scriptures than now it is? Or can they give us any demonstrations that Almighty God is not well pleased with it, but should like it much better if reduced to that Form, (which in truth has neither Form nor Comeliness) it had Forty Years ago? If they can do that, I shall quickly alter my Opinion, and with our worthy Convocation Auhor think, it both needful and absolutely necessary to have our Established Liturgy altered or mended as they please, and not before. For to me nothing is a more convincing Argument of Providence, than the Beginning, Continuation, and Preservation of our Church of England, notwithstanding the many Imaginations both of Men and Devils to destroy it. And if comparisons may be allowed, we may observe Almighty God was pleased to permit its first Propagators, as he did those of the Gospel, to Sacrifice their Lives and Fortunes as a Testimony of the Truth of it. And I shall (knowing a Word to the Wise is sufficient (conclude this first Consideration, with that complaint God himself makes in the 5th. of Isaiah, v. 3.4. And now O Inhabitants of Jerusalem, and Men of Judah, Judge I pray you betwixt me and my Vineyard. What could have been done more to my Vineyard, than I have not done in it, etc. But,  
Secondly, Whether Lawful, etc. What I here mean by Law, is not our Statute Laws, or the Political Customs of Countries, nor the Laws that proceeds from Absolute Power, (though some will tell us, they that have it has the best Right, etc.) but I mean the impartial Law of right Reason and Understanding which the Apostle St. Paul tells us the very Heathens themselves had: Their Conscience accusing and excusing them, according to their Actions. And this Law very properly may be called Jure Divino; and aught to be a Pattern for all humane Laws to be made by: And those that does not correspond with this just Rule must needs be defective. And I dare appeal to the nicest Pretenders of this Equitable Law, (provided he be not as our Author a prejuiced Person) whether, according to this Golden Rule, the making any Alteration in our Established Liturgy can, at this time, be thought Lawful or Rational? 'Tis true, they that make Laws, may without all doubt either Dispense or Alter them when they please, or see occasion for so doing in Church or State: Yet at the same time 'tis but reasonable to suppose they never do without Appealing to this unalterable Law of Equity, for a just Decree in such a Case! And whether the Case in dispute requires it, I shall likewise appeal to greater Judges than myself, to judge of that matter, viz. Whether the making any Alterations, etc. be Lawful. But,  
Thirdly, The Third Consideration is, whether convenient? The Conveniency of Time, Place, and Circumstances, has often gained Advantage in matters and affairs; which the contrary has as often lost. And I presume our hasty Reformers have thoroughly considered of those three necessary things; yet sometimes a Standerby may see more than a Gamester; and many times it happens so, when he discovers the Mistake: But that there may be none in this great concern, is not only mine, but I presume every honest Man's desire, and the chief Reason of this important Consideration; And I hearty wish that those that judge it (for Reasons best known to themselves) convenient to Alter those few, yet descent, Ceremonies, which the Church retains and makes use of (perhaps) for no other Reason, may not be mistaken. For I have Charity enough to believe it is by some designed well and in tenderness towards some of our Dissenting Brethren, in hope possibly to gain them to our Communion: But I am afraid it will not have the intended effects, for by all that I can hear they desire no such thing, and I think they are in the Right, for unless the Alterations did amount to what they desire, (and what that is we may guests, viz. the Abolishing Episcopacy) it will be no kindness to them at all. And whether it will be any to those who are very well satisfied with the Discipline of the Church as it is, I shall leave it to this worthy Author to judge. But it may be objected that the intended Alterations, is not so much to please those that are without the pale of the Church as some that are within; and has already told us they cannot come up to its height, and therefore for that Reason it may be thought convenient to make some Alterations, etc. fearing these peevish Children should straggle from their Mother and be lost. To which I Answer, Whether is it fit for the Parents to truckle and submit to their froward stubborn (and perhaps) ignorant Children, than they (as becomes their Duty) to their Parents? Or can it be thought convenient (or as our Author says, there is an absolute necessity) for our tender Mother the Church, to cut off her Breasts or dry up the sincere Milk, etc. because some peevish untoward Brats (which deserves not the name of Children) complains they can find no nourishment in them: If so, I shall then Confess this Consideration is absolutely needless; and that Babes and Sucklings can better judge of what is fit for them than the most wise and prudent Parents in the World. But what if after Altering, etc. the froward and the peevish should remain so still? What will be got by our breaking the Links of a strong and well compassed Chain, when we have often seen the breaking but of one, has endangered the whole? For these, and many more Reasons, too tedious here to recite, I think, and in the words of our Author must say, there is an absolute necessity of considering of this Consideration, (viz.) Whether making any Alterations, etc. be convenient? But,  
Fourthly, The Fourth Consideration is, Who will it Oblige? Methinks I hear many Answer readily to this Consideration, before they have at all considered of the matter, by telling us, it will Oblige a great many of (if not all) the Dissenters, and truly I am of their Opinion; for, as the Author of Vox Cleri wisely Observes, they would be glad of such an Opportunity to hold forth to their Congregations, and tell them they may now plainly see the Truth of what they had so often told them, concerning the Common Prayer and the sinfulness of it; which they have now without our desiring Altered some few small matters, but the chief points in Dispute they retain still. But for Argument, I will suppose the Altering our Established Liturgy would Oblige some of our Dissenters in another sense; I pray who are these Dissenters, (that some body would so fain Oblige?) Are they Friends or Enemies to the Church? if the former, small matters will do it; if the latter, 'tis to be feared great ones will not. Our Blessed Lord 'tis true has Commanded us To love our Enemies, and pray for them that deceitfully use us; but I do not any where Read of Carressing, Obliging and Trusting them with those matters, which gives them but the more Power to destroy us, etc. I cannot tell but the doing of such things may be counted Politics in the Church; but I presume they never would be so reckoned in the State: And I am apt to believe if a Governor of a well Fortified City had but a suspicion of a few false Friends within the Walls, he would be more afraid of being betrayed by those few within, than overcome by a great Army without. If any body doubts the truth of this Assertion, I believe the French King can solve the doubt; And by this time we may begin to suppose who, and what they are that will (if any) be obliged; viz the Enemies of our Church, who has endeavoured as much as in them lay, to destroy it quite; and fain would, if that they could, do the same again: And therefore (like Vermin at the Cheese and Bacon) they begin with nibbling at the Ceremonies of our Church; but if let alone they will devour it all. We have had Examples enough of this kind, and of the difficulty of Obliging these sort of Men: As for instance, in Charles II. time, when he granted them an Indulgence they gave out he did it not so much through love as fear; because (as they always boasted of their Numbers) they were so considerable a part of his Kingdoms; and when that good King took (and not without cause) other Measures, it was called by no other Name than downright Tyranny. Which Confirms the reasonableness of his Father's Advice to him concerning them, (viz.) Forgive them but never trust them. And how much Reason that Royal Martyr had to say so, I will leave it to our Convocation Author to judge: As for my part I cannot help thinking it was very good and wholesome Advice, and when it was most Observed, both the Church and the State was the less in danger, but however if the Governors of both are of another Opinion and will try Conclusions, I shall not envy the happiness of those that shall find them Obliged by it. But,  
Fifthly, Who it will not oblige? There are some Men in the World, who tells us, we know nothing but by Comparison; then by the same Rule of knowing who and what sort of Persons the Altering our, etc. will oblige, we may have a shrewd Guests who and what sort they are it will not; which in plain Terms are the true Sons of the Church, as it is now by Law Established, who is and always was tender of any Affront or Dishonour put upon her, as well as being always Obedient to her Commands, which by them was never thought Grievous; and what Solomon says of Wisdom, may be truly said of her Doctrines and Discipline, (viz.) All her Ways are pleasant and her Paths peace. Certainty was ever preferred before an Uncertainty; and as the saying is, A Bird in Hand is worth two in the Bush; therefore it is worth while to Consider, whither the lessening (if not the losing) of one Party which the Church are sure of, to gain another which they have not the least Reason in the World to hope they shall; besides one Isaac ought to be valued before many Ishmaels', though some will tell us the contrary: Advice has not only been Given, but put much in Practice in the Two last Reigns, (viz.) Oblige your Enemies, because your Friends you are sure will never forsake ye, etc. Which Maxim (let who will be the Author) we have by Experience seen it sufficiently Ridiculed, and looked upon as a weak piece of Politics, for not only Enemies but Friends (at least pretended ones) when Disobliged, (Nay, oftentimes without) has proved False and Treacherous, and (Judas like) Betrayed perhaps the best of Masters; and though doing Good for Evil is a Command of our Saviour's, and is an excellent Character of a good Christian; yet amongst the Sons of Men 'tis very seldom (if at all) put in Practice; but the contrary we see very often, and private Peaks many times prosecuted with more Zeal and Heat, than the general Good of a Kingdom; from all which, 'tis no unreasonable Consideration, to consider as well who it will not, as who the Alteration will Oblige. But,  
Sixthly, The Sixth Consideration, which are most? Amongst the many Pamphlets (some years since) that come out against a Sermon Preached before my Lord Mayor and Court of Aldermen, by the learned Dean of St. Paul's, (now Bishop of Worcester) by that Party that our Author would Oblige. I remember a pretty Passage in Mr. A— s in quoting of Expositors in which he tells the then Dean, he believed he could carry it by the Poll at Guildhall, his being more in the Right in his Mischief of Impositions, than the Dr. in his Mischief of Separation, (or to that effect;) which I confess was briskly offered, and did carry with it a confident Assurance of their Numbers, which they ever use to brag of, and their carrying all Things by the Poll: But I remember the Dr. in his just Justification, did in its proper place Return Mr. A. this modest Answer, (viz.) If he had no better Skill in Polling Nonconformists than in Polling Expositors, he might possibly be mistaken, (or to that purpose;) And I am easily persuaded, were our Convocation Author to put it to the issue of a Poll whither our Established Liturgy should be Altered, etc. it would be carried against him; unless by Mr. A—'s Assistance he could get the Poll to be taken at Guildhall, and hardly then niether, unless some of that Gang should, as they use to do at a Pinch, Poll those that has no Right, to gain the Point. And yet I must confess, according to the manner of the World, they are in the Right, for our Saviour says, The Children of this World are wiser in their Generation than the Children of Light: And it was ever observed that most Designing Men, whose chief end is to gain something extraordinary, do seldom Consider the Justice and Lawfulness of the means; but if they possess themselves of the effects of their desire 'tis sufficient; though at the same time 'tis a fault sufficient; and it is little less in those who through Laziness and Sloth, sets them down content, not troubling themselves to oppose the Enemy; but upon the Honesty and Justice of their Cause, presumes and belieus God Almighty can, and will do his own Work without any of their Assistance; for which perhaps he is pleased to suffer his own People to be severely punished, and his Judgements (as often they do) begin at his own House, and permit the wicked and worst of Men to rule over us. But blessed be his Name he has told us, If we repent and return he will return and deliver us from the hands of our Enemies, let them be never so Strong and their boasted Numbers never so Great; and than it will signify little which are most, they that by Alterations, etc. are obliged or they that are not. But,  
Seventhly, This Consideration is both the last and principalest of them all, and therefore aught to be the most deliberately considered the better to be Armed against it; for the Effects and Consequences of mistakes are very often as various as they are dismal and dangerous; and we need not go far from home for a Confirmation of it, for any body that will give himself the trouble to take a short view of our Domestic Troubles, from Forty one to the happy Restauration, may see a sad demonstration of the Truth of this assertion: And it's possible the Intentions of a great many Persons, who was concerned in those Alterations, both of Church and State in those Times, might be very Honest and Innocent, for nothing was pretended at First (as the People was made to believe) but a Reforming some small Matters in the Church and State. But we all know those little beginnings ended with no less than the total Destruction of both: But perhaps some may say old Things should be forgotten, and truly so they should, and therefore they are the more to blame that promotes such Things as cannot but bring them a fresh into our Memories. And it cannot be denied had those Enemies of the Crown as well as Church been capable, of being Obliged that Pious and good King Charles I. had done it; for they asked and demanded, and he gave till he had nothing lest, but a good Conscience, and because he would not part with that too, they parted his Head from his Shoulders. By which we may perceive the dire effects of Zeal, especially when it is not according to knowledge: But from such Zeal and sure Reformers, we ought (as our Holy Church has wisely taught us to pray) Good Lord deliver us. For what with the Papist on the one hand, and these (as they call themselves) true Protestants on the other, the poor Church of England may be said to look like our Saviour on the Cross, when between the two Thiefs, only with this difference, one of them Repent of the Evil he had done, and begged our Saviour's forgiveness, but neither of these I presume ever did: But are still contriving to undermined the Foundation of our Established Church in order to destoy it quite. But I hope it is founded upon such a Rock, as the Gates of Hell cannot prevail against it; and so we have the more Reason to hope, the Weapons our Author (and his Associates) has form against her, will not prosper; unless those grievous Sins, this unhappy Nation has been guilty of, should hasten those Judgements, which they justly deserve: Which the great God of Heaven divert, and suffer not our Candlestick to be moved once again off its place, is a Prayer very proper at this time, for all the true sincere Sons of the Church of England, who us resolves to be Obedient to her as she is now by Law Established without Alterations or Amendments: but what they may be afterwards, Time and the Changes that are made will produce their proper Effects and Consequencies, but what those may be is the subject of this Consideration; And I think we ought to look before we leap, least like the Dog in the Fable we let go the substance for a shadow; which possibly may be the Effect, and Consequence of Altering our Established Liturgy: And if there were no other, that would be enough to satisfy any reasonable Person of the reasonableness of this more than Important Consideration which I will end with the words of a great Poet, (they being much to the purpose) in his satire against Sedition. (P. 8.)  
Too happy England, if our good we knew!  
Would ye possess the freedom ye pursue!  
The lavish Government can give no more;  
Yet we repine, and plenty makes us poor.  
God tried us once, our Rebel Fathers fought;  
He glutted them with all, the Power they sought:  
Till mastered by their own Usurping Brave  
The Freeborn Subject sunk into a slave.  
We loathed our Manna, and we longed for Quales:  
Ah what is Man, when his own wish prevails!  
How rash; how swift to plunge himself in ill!  
Proud of his Power, and boundless in his will.  
And such a will was in our former nice Reformers of things (as they themselves call) Indifferent. And so I am come to the end of these seven Considerations, which I intended should likewise have ended this Letter; but the Answer of Vox Cleri falling into my hand before I had quite finished them, I have likewise altered my intentions to speak a word or two to that (as he calls himself) merry Author; And the merry pranks he would if he could play with our Established Church. As for any particulars in his Book I think they are Answered sufficiently by that worthy Author, whom he would have the World believe he has sufficiently Answered; but an impartial Reader will easily perceive (notwihstanding his great flourish at the beginning, and his proclaiming himself a Conqueror at the latter end) the whole Army of Vox Cleri's Arguments stands their ground both in Frunt, Rear, Right wing and left, without the least appearance of disorder. And for, all that mighty Artillery, that has been drawn up (by whose Command I know not) with design to batter down the Walls of the Church; yet Blessed be God they have not as yet made in them a breach big enough to reach to the Crown; and I do not question, but he that has taken an Oath to preserve and defend both (from their known Enemies) will to his utmost do it effectually. Notwithstanding those ridiculous Arguments, which the Authors (or Author) of those three Pamphlets viz. The Letter from a Country Minister. The Letter from a Member of the Convocation, and the merry Answer to Vox Cleri. And that which makes me the more inclinable to think one Author writ them all, is because I find one and the same design in them, and one and the same way managed only with some few variations, as Musicians from the different performances of particular graces, will make one and the same tune appear different. But our Author I presume has as little Skill in Music, as love for Harmony, and therefore (like the Fox that lost his Tail) would persuade all others it is needless to have one: but they must change their Cuckoo Note before they can gain any Proselyte, to be in love with their confused Notions. Vox Cleri (says the Answerer P. 1.) writes as if he was Clerk or Secratary to the Convocation, which certainly supposes him to be a Man of some Abilities; though he would by his New-year's Gift have the World believe he is the most opposed Person living: But whether he be Clerk to the Convocation I do not know, but I am apt to believe by this Authors Writing he may have some hopes (if not a promise) of such a place when the Convocation is turned into such an Assembly of Divines as we had once met at Westminster, for he says (P. 8.) no body Brews Ale without some body to Drink it, which is true indeed, and I do believe no body Brews Sedition (though in Sanctify'd Tubs without a prospect of being a gainer by it: but he tells us (P. 9) of a great Man's Proposals, whose Wisdom and Learning fits him to be Universal Bishop of the Christian Church. But he does not tell us the great Man was Ordered by any such Bishop to propose them. But if our Author has such a great Esteem of that Learned Man, I hope he has the same likewise for his Writings (which claims no less) and those speak him to be another sort of a Man than what we have Reason to believe our Author is; for that Learned Man has told the World in a Sermon the mischief of Separation, and notwithstanding he was attacked with such unreasonable odds, he boldly entered the Field, and like a wise and valiant Champion conquered the Enemies, as our Author may at his leisure see in his Learned Vindication of his Sermon, called The unreasonableness of Separation, which is the same Book that our Author quotes for the great Man's Proposals, etc. in which Learned Piece any body may see not only our Authors Picture, but the whole Parties drawn so to the Life, that none that views it, but must needs own, 'twas done by a skilful hand: and though but a Copy 'tis so alike the Original (the Papists) that few or none can discover the difference, for several of them (possible this Author might be one) did make use of the Papists Arguments against him in their Writing (as they call it) against the Church's Impositions: And our Author has taken up the Argument a fresh in their Justification, and at one blow has knocked the Church down, with that thorough Charge of laying the Schism at her own door; and yet he tells us, (P. 10.) he is not willing to pull down the Pillars of the Church to enlarge it; and truly I believe the same; for if they once come to be pulled down, than some body ought to take care of the Crown; for by Experience we know the taking down of the one, is but for the more easy reaching to the other; and no body doubts the pulling down of the Pillars, etc. can be for the Enlargement of either; though at the same time it may be for the Advancement of something else. Our Author believes (P. 10.) the Church would stand as well, though Tobit and all the Apochryphas were taken out of the Calendar, and some Ceremonies out of the Rubric (I suppose he means a great some, if not all) I confess some weak brained People, like our Author, has taken offence at Tobit and his Dog, and has (their Talon lying no other way) talked wittily (as they thought) about it. But there are a company of blind Puppies which do more hurt by their continual Barking against the Church, than Tobit or his Dog, or Bell and the Dragon either; but I hope it will be to as little purpose, as those snarling Curs, that bark against the Moon. The Lunatic (he tells us of P. 12.) that would not let the Barber cut his Beard, for fear he should cut off his Head, I think is a sit Companion for our Author; and 'tis great pity one dark Room with clean Straw, did not serve them both: For would any but a Lunatic make any such Comparisons? As 'tis plain he means the Church which is in fear of losing its Head, by reforming the Face. And is it not reasonable to fear the worst, when we have already seen the effects of such notable reforming Shavers, who under the pretence of clipping the Church's wings, looks into a more nearer Geneva Form, lop'd all off, and at last the Head too? and therefore it's both Reasonable and Natural for a  Child to dread the Fire; but our Author writes as if we were all Lunatics, and indeed we ought to be counted so, or worse, if he could persuade us to be drawn twice through a Ditch with a Cat and a Cart-rope; once in an Age is sufficient to put that trick upon us: for should we agree to it again, instead of bestowing a New-year's Gift upon Vox Cleri, we should every one of us deserve such a savour from our Author, and then he might justly boast how many he had put into his own Livery. He says (P. 14.) he is not for letting in Enemies into the Church, but surely by coming in they become Friends, but this is such a piece of Philosophy I never heard of; for if they be not Friends before their coming into the Church, their being let in will not have much Operation to the Altering their Tempers. Besides I suppose our Author may have heard of Enemies entering a Church with other designs than to Receive the Sacrament, or to be supposed one of the Communicants, not to mention any of our late Sacrilegious Church Robbers, but I have read (if I be not mistaken) of one Titus Oats, who has told us, he went over to the Church of Rome not with design to be a Friend to that Church, but upon some other more Pious design of promoting the (true) Protestant Interest; and the better to carry on his good Designs, Oaths, and Sacraments, was necessary for him to take; so if they are Enemies I cannot help being of Vox Cleri's Opinion they are better kept out than let in, whatever our Author says to the contrary. But this Vox Cleri (as P. 20.) he says falling into his hand in a time of Merriment, will in some measure be an Apology for its Impertinent. (I had almost said Impudent) Answer. For what could be more boldly said than the justifying of the Dissenters in their Separation, and laying the fault of it at the Church's Door? But I perceive our Author thinks (from what encouragement I know not) that now or never is the time to clip her Wings; and it is not long ago, since they endeavoured it by an overhasty complying with the late King and his Papist Councils: Then happy was he, that could say or write any thing to blacken Her; And the Cause of all those Laws against Nonconformity was laid at her Door; and the Persecution, as they call it, which was promoted by a prevailing Faction at Court, (as the B. of Salisbury says in one of his Papers) was likewise laid at her Door, and all because she would not comply with the Papists and Dissenters to destroy herself, and them too: For I presume no body doubts, had the Church of England, (which was first Courted) Complied with what was then by the late King desired, there might have been (before our high and mighty Deliverance) another Face of Affairs, than now there is: But some may object that it was the Churches own Interest, that hindered their Compliance, etc. and if it were, I hope that does not lessen the Justice of the Act; and the same Argument I hope is as good now for their not doing any thing against their own Interest; and I am willing to believe the Wisdom of the Church is such, that without being Instructed by our Author she knows, how to proceed in those matters now in dispute. Those (he says P. 23.) that are against Alterations are those that will not take the Oaths, nor own the present Government: What does our Author pretend to be a Conjurer? I am sure those that reads his Book will not take him for one: This is a merry conceit indeed, I wonder what Relation has Alterations, etc. to taking the Oaths of bareing Faith and true Allegiance to their Majesties, who has taken an Oath themselves to preserve and defend the Church as now by Law Established: sure our Author has in his merriment taken a merry Cup too much, I suppose it 'tis Ale, for Wine would have produced (from its inspiring quality) something more sprightly than what is came from this dull Tubman. I have heard of People being cut for the Simples, but if there be such an Operator, I would advise this Author to Consult him betimes, before the Distemper is to far gone; for if he, or some body for him, does not take some speedy care of him, for aught I know there may be Reason enough for Vox Cleri to return him his bountiful New-year's Gift; and because he may look like himself I will make a small Addition to it, (viz.) a Cap and a Feather. And so I take my leave without troubling him with so much as a hard word, because I found some of Vox Cleri's stuck so fast in his Throat, he could scarce get them up; but if he please to leave Directions at Sam's Coffeehouse, how I may send to him, I will be so kind to procure him a Dose of the Prince's Powder, which will certainly discharge all that Filth and Corruption which so clog his Stomach, and almost stifles his Understanding, etc. And now Sir give me leave to beg Pardon for this tedious Letter which (like some Tailor's Bill) I Confess a good part might have been abated, had not the merry Authors Answer of Vox Cleri, fell into my hand, just as I had finished the Considerations, etc. touching the making Alterations in our Established Liturgy, which I Sir humbly offer to your own and all unprejudiced Persons Considerations: and if any think I have been to sharp in my Reflections. In Answer to that I will Sir tell you a Story: A poor Traveller going by a Gentleman's House, a great Mastiff-Dog came running with open Mouth at him the poor Man having a Staff with a sharp spike at one end, in his own Defence killed the Dog; The owner coming out at the same time, and seeing what was done, got a Constable, and carried the poor Man before a Justice of Peace, and required satisfaction for the loss of his Dog. The Justice did indeed chide the poor Man, and told him he might have put off the Dog with the other end of his Staff; yes, Answers the poor Man, so I would Sir, had he come running to me with his other end foremost, etc. So if a Company of Bloodhounds come bauling with open Mouth to worry and tear in pieces our Established Church, I think no Weapons can be too sharp to keep them off, let who will set them on. Besides,  
I would have them Consider to whom they are intended, not to any particular Person, but pernicious Principles, (which are equally to be detested let them come from Rome, Gen●va, or any other part of the World) that would soon (if care be not taken to prevent it) Reform both Church and State to the Model of Forty Eight. And where there is but the least fear of Danger, Common Prudence will provide against it; for forewarning is fore-arming; and doubting the worst was ever reckoned the best Advice, for there can be but little harm in being so well provided, but a great deal may happen for lack of it: And therefore to conclude, I do here own to you Sir, (who knows me well, and I presume believes the same) that I was not prompted to the Writing and Publishing of this Letter, but through a just fear of a prevailing Faction making a breach in our Established Church; and an honest Zeal (which I hope is not contrary to knowledge) for her Doctrine and Discipline; which I look upon to be more agreeable to the Holy Scriptures than any Christian Church in the whole World. And had I as many Lives as there are Lines in this Letter, I would Sacrifice them all in her just Defence; for our Saviour has told us, Matthew the 10. v. 32.33. Whosoever therefore shall Confess me before Men, him will I Confess also before my Father which is in Heaven. But whosoever shall deny me before Men, him will I also deny before my Father which is in Heaven. And it is but reasonable they should be so served, that have served (as somebody on this Day did) God and their King no better. And therefore to preserve the Church and the Crown, from being once more tumbled down, I would if I had not a Sword, sell my Coat to buy one; others may do as they please, and as often as the Moon change their Opinions, or like a Sculler, look one way and Row another. For my part, I thank God, I am fixed, and hope it is not in the power of Men and Devils to Alter, or so much as shake the best Resolves of,  
SIR, Your truly Obliged, etc. J. R. Jan. the 30. 1689.  
FINIS.