AN Anti-Brekekekex-Coax-Coax. OR A THROAT-HAPSE FOR THE FROGS AND TOADS That lately Crept abroad, Croaking against the Common-prayer-Book AND EPISCOPACY. AND The Copy of a LETTER from a very Reverend CHURCHMAN, in Answer to a young man, who desired his Judgement upon this Case, viz. Whether every Minister of the CHURCH of ENGLAND be bound in Conscience to read the Common-prayer? With Another LETTER from a Convinced Associatour, that a while boggled at the Common-prayer, to a Brother of the same Association, not yet convinced; together with the abovesaid Reverend Person's Brief and candid Censure thereupon; with some Uses of Application by the Publisher. LONDON, Printed, in hopes to do good to the Public, or at least to give some check to the Impudent Slanders of some Malicious Non-Conformists, who by the same Artifice, as they did in the Year 1642, go about to re-inflame these Nations by their Libellous Pamphlets. 1660. Monday September 24. 1660. THis night about eleven of the clock, was a very violent fire in Fleetstreet, which began at the Red Lion, in a short time consumed many houses, and did in a manner surround the dwelling house of the Reverend Doctor Wild, now Bishop of London Derry in Ireland, did fiercely blaze against the walls thereof, being but of a thin Flemish building, and even into the very windows of sundry rooms: And yet God was pleased miraculously to preserve the said house, and there to give a stop to the fire, as he had done some years since at the same Doctor's house; which is a sufficient confutation, if there were no other, of that scandalous and Fanatic Pamphlet lately set forth, as a little Theatre of God's judgements against such as have been forward to Revive the use of the Common-prayer book. 'Tis well known that the said Doctor Wild, all along these horrid confusions, and even in the height of Oliver's Tyranny, did constantly uphold and practise, as became a true Confessor of the Church of England, the Liturgy of the said Church. And who can tell (though it be indeed an high presumption for any to be too determinate in judging of God's providences, and prying into his cabinet counsels) yet I say, who can tell, but that even for a Testimony to these Nations, and this great City especially, of God's gracious acceptance of the appointed Liturgies and Litanies of our poor persecuted Mother the Church of England, God hath been pleased twice so remarkably to preserve that house and family, where his worship hath been so regularly observed. And if one would be a little industrious to muster the disasters of those that have been adversaries to Episcopacy, and the established discipline and Liturgy, it were no great task, nor altogether unseasonable for these giddy times. As for example. The sudden taking off Mr. Gower of Dorchester, within few days after his coming up to London, with the Petition of many associated non-conformists, intruders, etc. of those parts. Of the sudden and dangerous rapture of body that not long since befell Mr. Bampfield of Sherborn Dorset, and the various mischiefs that have fallen upon him, and his assistant forsooth (for Curate is grown too low a title) viz. The ejection of the latter out of his usurped fellowship in Saint Magdalen's College, Oxford. The sudden death of both of their horses, on which they were wont to ride to associations, unlawful fasts and ordinations; caused as is shrewdly suspected by three or four of their own Disciples, that pretended to be great Converts of their making, but are now under suspicion and legal restraint for witches. Of so many scores of intruders, that for recovery of their Hypochondriack maladies, or else to wash off, if it were possible by water-drinking, the stains of their consciences, for the coveting and violent possessing of their neighbours, nay their own Mother's sons houses and lands, at the late famous waters at Woodbury hill, Dorset: Their own Mother's sons, I say, and Fathers two, unless they be bastards, which 'tis to be feared too many of them be; and the worst of bastards, an incestuous brood, being generated, not by any Father or Bishop of the Church; but in the heat of a schismatical lust, by their own brother Presbyters. Of the great infirmity of body and mind which Mr. Newton of Taunton hath been subject to, ever since he was present and accessary to the plundering of Sherborn-school and Alms house. Of the exceeding great weakness of Mr. Ford of Excester, since his recanting his recantation, and declaiming so vehemenly against Bishops and common-prayer. Of the grievous affliction, Mr. Nichols of Excester hath had, with his eldest daughter, who was first mazed with his over-austere looks, his thundering doctrines of absolute predestination and reprobation, and his extravagant zeal, or choler rather, against the old Episcopacy and Liturgy; and continues a great affliction to him; God of his mercy look upon her, and in her conversion convert her Father and her other relations, to a due obedience to the Laws of God, of the King, and the Church. Of Mr. Chetwyn of Wells his sad distemper, since his being so great a Fanatic and Stickler for Extempore prayers, and against the old orders of the Church. Of the ill successes of all the intruding fellows of Saint magdalen's College Oxon. Since their division of the Aurum Tolosanum, the good founder's gold, by their little less than sacrilegious avarice, and their rending of the Church by their Chapel chat, and Saint Mary's Sermons. Of Mr. Ben of Dorchesters' monstrous chincough, which would make any that hears him, doubt there's a shrewd core at his conscience, for his subscribing to the King's trial, and outing Mr. Newt at Tiverton, to make room for his son and daughter Polewheel, and other heinous crimes, besides his great slip at Oxford, that all his Hah-hings cannot remove. Of young Mr. Tomlins of Newbury, who was in arms against Bishops and Common prayer, and sadly cut his own throat. Of the impure daughter of that old factious Puritan, Gervase of Andover, who first got a great belly among her holy brethren, as they call them, and then to hid the shame of the ungodlike godly, ungratiously hanged herself in her Father's barn, and yet was buried in those sanctified times in the Churchyard, as if she had died a Christian death, whereas yet neither King nor Church are satisfied for her Felo de se out of that estate she died possessed of. Of two of Captain Doweys' soldiers that likewise hanged themselves in Dorsetshire, rather than they would live to hear or say, Almighty and most merciful Father, we have erred and strayed. Of the famous Mr. Obadiah Sedgewick of . that after his excessive venery, now and anon two, turned mere Sot. Of Mr. Ball of Northampton, that turned worse than Sot; which may serve to put in the scales against that base slander of the ingenious Mr. John Ball late fellow of Wadham College, that, in the book of the Toads, is said to have been suddenly struck for his having acted a part in a Comedy, in derision of an old puritan; whereas the said Comedy was only to represent the extravagancies of love, and was performed chief to gratify the honourable and hopeful Baronet Sir Wiliam Portman, who with all that were present, God be thanked, are yet in perfect health save only Mr. Ball, who in a journey afterwards in the exceeding hot weather, took a surfeit by eating Pork and Caule, and thereof died: and to give him his due now he is gone, 'tis fit to be known that he was the Son of a very great Presbyterian and Nonconformist, and so are most of his relations; and in that way and those schismatical principles he was bred: yet being a very good scholar, and after his coming to Oxford, reading indifferently the books of both sides, and seriously weighing their scriptures, Antiquities and reasons, forsook the Presbyterians, and freely and cheerfully came over to the Episcopal judgement, even in those times when there was not the least glimpse of hope of his advantaging but rather blasting his preferments by so doing. And of sundry the like notorious afflictions upon divers Ministers and other Non-conformists, in sundry Counties. It would make up a far larger book than that wherein the Army of the Toads is so ridiculously set forth, and that not so much to show the judgements of God against the revivers of Common prayer, as of Quakers and other such fanatics and sectaries, as any but mere dolts may observe, in divers particulars of that book: however the title page lays all on the Common prayers score. According to the old ones Maxim, calumniare fortiter, aliquid haerebit, cast dirt enough, and some of it will stick on the smoothest and purest wall or garment. Perhaps some will say, Doctor Brownrig, who was for Episcopacy and Common prayer, died of a sudden extreme fit of the stone, the scholars or hard student's disease; but Hugh Peter who is against both, is hanged, drawn and quartered according to Law, pray which is the greater judgement, the Duke of Gloucester who was for both, died of the small pox, for which some vile wretches have kept a thanksgiving day, with words to this purpose, Lord, as thou hast cut off one of the limbs of that wicked family, to go on to destroy it root and branch, till there be not one of that wicked race left; but Henry Martin, who was against both, either is already dead, or like to die of the great, otherwise called the French or Pox, to save the hangman a labour, I pray, which is the greater judgement? Thus you see how easy it is to accumulate undeniable Paradigmes, more than a good many, of such as are, or have been Adversaries of the good old government of the Church of England, and the Liturgy thereof, and have felt god's scourge heavy upon them; and thereby to stifle the noise of the Croaking Toads, that of late have been creeping abroad to the disparagement of the good old way of God's worship. But the truth is, by all these things 'tis hard to judge of god or evil, 'tis Turkish or Cromwellian divinity to judge of the right of a Religion, by the lives or events of those that profess it; let Holy writ, as it is interpreted by the ancient Church, and Fathers, who were nearest the Fountain be our guide, and never go to the Episkies' of Enthusiasms, and mis-applyed providences, which must needs misled us. The true Copy of a Letter from a very Reverend Churchman, in answer to a young man, who desired his judgement, without delay, upon this Case, viz. Whether every Minister of the Church of England be bound in conscience to read the Common-prayer? SIR, I Received your Letter in folio, with others enclosed, which I have returned. The Books you writ of, I have not received; yet I thank you for your good intentions, I am sorry the paper is printed by itself; it will be the less public, sooner die, and will make the Author the more enquired after, which may prove prejudicial. Your Case, you sent me, must be put thus; whether a Minister, that is, every Minister of the Church of England, (All indefinites in materiaâ necessariâ are equivalent to universals) be bound in conscience to use the Common prayer. The Case thus put, there seem many things to be said to the contrary, E. G. 1. No Minister is bound in conscience to do any thing, which will be more hurtful, then profitable to God's Church; but we think this will be so, Ergò, etc. 2. No Minister is bound in conscience to that which will offend any godly men: but this will do so, Ergò, etc. 3. No man is bound in conscience to any thing forbidden by lawful Authority: But the Common-prayer was forbidden by Lords and Commons, Ergò, etc. 4. That which hath been disused, and so is antiquated, doth not bind without an Act of Reviver: The Common-prayer hath been thus disused; and there is no such Act, etc. Ergo, etc. 5. Nothing can thus bind, which is not of faith; for what is not of faith is sin: But thus to do, is not of faith to some, Ergò, etc. 6. The Minister is not bound in conscience to any thing, which will cause him to be suspected of lightness; and so bring him and his Ministry into contempt with the people: But this will do so, Ergò, etc. 7. He is not bound in his conscience to do that, against which he hath shown his dislike, either by preaching, or conference with his people: But some Ministers have done so; Therefore not lawful for them; or at least they are not bound in conscience, etc. Ergò, &c 8. No man is bound in conscience to any Act of imprudence, which may make him ridiculous to others: But this may be such; if there should come from supreme authority, either a prohibition or alteration of that service; But, etc. Ergò, etc. 9 No man is bound in conscience to that, from which he hath a dispensation from his lawful Superior: But some have been so dispensed with, etc. Ergò, etc. 10. None are bound to this, who was ordained without Oaths and Subscriptions: But some Ministers have been so ordained, etc. Ergò, etc. This is all you have in your paper, and all I think can be said by others (which question not the thing in itself, as did the old Puritans, as unlawful) for the Negative. For the Affirmative, it is said, 1. Every man is bound to that which the Law of the land still in force require of him: But the Law of the land still in force requires the reading of the Common-prayer, Ergò, etc. 2. Every Minister is bound to what the Law of the Church by her Canons and Constitutions requires of him: But, etc. Ergò, etc. 3. Every Minister is bound in conscience to use that kind of public worship (supposing neither restraint nor danger) which is best for the people's edification, and for God's glory: But this is incomparably best for both these ends: except they will magnify their own prayers, before and after Sermon, to be better; a fancy easily to be refelled, Ergò, etc. 4. Every Minister is bound in conscience, and, by all lawful means to root out the memory of the late rebellion in the State, and confusion in the Church: But the using of the Common prayer doth both these. 1. Against the Presbyterians, who in Scotland began the War, because the Common-prayer was there used. 2. Against the Brownist, Anabaptist, Quaker, etc. at home, whose greatest hope was, by destroying both the doctrine and discipline of our Church, to bring in their own distractions, etc. Ergò, etc. 5. Every Minister is bound in conscience to declare his innocency, i.e. That he is not involved in the guilt of our former sin against God, the King, the Church, the people of this Land, committed in the late troubles: But there is scarce any better way for him thus to clear himself, then by the using the Common-prayer, etc. Ergò, etc. 6. Every Minister is bound in conscience to that which may best conduce to the Re-settlement of the Kingdom in peace: But the use of the Common-prayer, supposing it lawful and good in itself, is such a way of settlement, etc. Ergò, etc. 7. Every man is bound in Practical duties, which are good and lawful services of God, to conform himself to the judgement and practice of the supreme Magistrate, of the best learned in the Laws, of the bestable and most Divines, of the greater and more intelligent part of the Nobility, Gentry and people of the Nation, where he lives; else he cannot avoid the note either of peevish singularity, or pride and schism: But the Common-prayer is the practice of the King in his Court, of the Inns of Court, the Univerfities, the best and ablest Divines in the Country, &c Ergo, etc. 8. Every Minister is bound in conscience to free himself, from all just suspicion of Hypocrisy and dissimulation, when he declares his judgement to be Episcopal: But the best or only way to prove his sincerity in this, is to use Common-prayer: for he that declares for the one, i.e. Episcopacy, and will not declare for, i.e. use the other, declares in a manner contradictions. He cannot be English-Episcopall, that is not English-Liturgicall. 9 Every Minister is bound in conscience to give his people all those Holy things, which God and the Laws of the land, Civil and Ecclesiastical, make their due; and in such manner, as is by both or either prescribed; especially when either the Whole, or the Majour, or any considerable part of them shall require them at his hand, else he is a defrauder, nay, sacrilegious: But the Common-prayer is an Holy thing of God, by Law both divine and humane, made the people's due; therefore, supposing they require it, he is bound in conscience to give it them. 10. The Minister is bound in conscience to go before the people in his congregation in public worship: But without the Common-prayer, there is no public worship, in the congregation: For reading of Scripture (which is very little in use amongst them, they will not allow for worship; The singing of a Psalm out of the Book, is accepted little better; the Sermon is not worship; the Minister's prayer is his own, not the People's; and many times such, as few, or none, can say Amen to. But in the Common Prayer, all sorts of worship are given to the Godhead; and to every person singly and distinct; and such as the people know, and wherein they can join, and whereunto they can, without scruple, say, Amen, etc. Ergò, etc. For the better understanding of the Truth, in this case, we must distinguish, what we mean by Ministers: For though the word be plain of itself, yet these times have made it equivocal. 1 Some are so only in Title, among the people where they live, but were never ordained; these be Thiefs, that came not in by the Door, mere Intruders, worse than the Mendicant Friars amongst the Papists: for these, though they are not ordained, have licence from the Pope, who confirmed their orders. 2 Some were ordained by Presbytery: these also are no Ministers by the Account of the Church of England, and must take their Ordination again from the Bishops, if they mean to be accepted Ministers in this Church. Not that we deny Ordination in Foreign parts, especially, in France, where no Bishops are, nor can be, with the allowance of the Supreme Magistrate; but because our Laws require, and have established that Ordination only. Therefore neither of these two sorts of Ministers are concerned in the Case: but it is only of Ministers legally Ordained. 2 We must remember, how the conscience is bound, and what is here meant thereby. The conscience is bound two manner of ways. 1 Primarily, Immediately, Directly, from God himself, and that either by some Natural Law, written in the heart, or some Positive Law, written in the Scripture; We understand it not in this sense; the Minister is not so bound. 2. The Conscience is bound, but Mediately, and Indirectly, when the Magistrate commands any thing which is lawful: For the Subject's Conscience is bound to the Law, though that Law do not bind it, being merely Humane. It will not be amiss to add a third Obligation which may lie upon the Conscience, by way of consequence. As when great Benefits have been received, we are by them bound in Conscience. i.e. Equity and Reason to return thanks, obedience, requitals; and so some Expound Rom. 13. Not only for fear, but Conscience sake. It is taken in these two last senses in the Present case. The third thing to be observed is, what is meant by reading the Common-Prayer? whether it be meant in whole, or in part, always, never missing, or sometimes according to discretion, and occurring circumstances? And it is in this last construction that here we take it: For it was in my memory once moved in convocation, and answer was given, That the Church intended not to make it a Drudgery: If he that hath no Assistant, should first read the first service wholly, and afterwards Preach, and then again read the second Service, it were an heavy burden for the strongest Lungs. The conclusion therefore is, that every Minister, legally Ordained, is bound in conscience both mediately, and by way also of consequence, to read the Common-Prayer, at Discretion, if there be a Sermon; at other times wholly, as it is prescribed: And the arguments to the contrary do not conclude. To the first, Neither Proposition is true: Not the first; For the Minister, and every good man, is bound to do what is his duty, whatsoever the event may be to others. I must preach the Word, though it prove to some the savour of death. I must Administer the Sacrament, though some Receiver may eat his own Damnation. I must worship God in Public, as the Magistrate commands me, though some receive hurt thereby. Good ought not to be overcome of Evil. The second Proposition is not true, nor is it so set down, but with a Putamus. We perhaps think otherwise. Besides, if it do more harm then good, it's per Accidens; The hurt is not from any fault in the thing, but from the fault of those that receive hurt by it. So Wine may be hurtful; and the Sunshine, because of vapours and noisome weeds, exhaled by it from the earth, By the Church also in this Argument, is meant Some, i.e. a party in the Church, and so we have it in the second Argument, which invalidates the force of them. To the second Argument we say, That a Minister is bound in conscience to do that which may offend some godly men, if it be an offence taken, not given. If a good thing be drawn by evil construction to be made a stumbling block, if the thing be a public Duty, not a private Action, if thereupon some be offended at the doing; Others, and they much to be preferred, for Number, Wisdom, Authority, be offended at the not doing; if a Reason be rendered to take off the offence, it ceaseth to be Scandalum Pusillorum, and is become Scandalum Pharisaeorum, and then our Saviour's Rule takes place, Let them be offended. To the third, It was never forbidden by lawful Authority. The Houses made an Ordinance, that is no law. Ordinances of Parliament are of force, but sedente Parlamento. Those that think otherwise of that Ordinance, and conclude it presumption to go against it, are poor Ignaro's, and ought not to be humoured: For it is a part of the inflaming the Nation to obey Ordinances as Laws: He that humours them herein, is, if a knowing man, more guilty than they. To the fourth: the Proposition is untrue. For though Time eats through all things, yet not Laws; unless by a very long disusing. It's not so here. Besides, the disuse was by reason of force, or fear; such disuse doth not Antiquate Laws, but only a voluntary laying them aside. To the Fifth: Faith in that of the Apostle, is nothing but a knowledge of the thing I do, to be lawful: But to read the Common-Prayers to be lawful, appears 1 Because we have proved it to be a necessary duty. 2 Because it is not inexpedient, in regard of the Minister, or People; but most expedient for both; as the Arguments do show. To the Sixth. The Minister doth incur thereby no suspicion of Levity; but rather, he doth Proclaim his Constancy, to the Law, to the Church, to his first Principles. If a Woman ravished from her lawful Husband, for twelve years, should take the first opportunity to run from the Ravisher, to her first Husband, were she to be judged light? So, etc. They rather are to be condemned of lightness, which have been carried from their first Principles, by every wind, and now are ashamed to return. To the seventh. The Proposition is so false, that the contrary is most true: For Retractations of Errors, publicly broached, or privately instilled, are as necessary to a Minister, as Repentance and Restitution are for Sinners: Else the Minister pretends to Lord it over God's People, as if he had the Pope's spirit of Infallibility. The Minister's humility, and sincerity, should make him do in this; what the Pope's pride, and self ends, suffer him not to do. To the Eighth. If a Prohibition, or Alteration of the Service, should come from Authority: He were imprudent, and ridiculous, that should afterwards use it: But to use it now, whilst the law, binding thereto, is in force, were no more ridiculous (supposing such Prohibition, or Alteration to be so, then to observe, at present, any Law of the Land) which the State may think fit to disannul. It would not be ridiculous; but only to men that are ridiculous. To the Nineth. No lawful Superior hath dispensed with any Minister; as is pretended. I am sure, the King and Parliament have not: I am sure, a Bishop cannot: He can only Connive, which is not to Dispense: Besides, is that Bishop in being? Is he your Bishop? Will he own it? Personal Acts of this nature die, and become Null with the Person. This is two thin a Figleaf. To the Tenth. That ever Bishop S. ordained any Minister, without the Oaths of Allegiance, and Supremacy, and that of Canonical Obedience; without subscribing likewise to the Doctrine, and Discipline of the Church, Credat Judaeus. If they please, the Bishop shall answer for himself: I will procure it. You see how willing I am to serve you; and howmuch I rely upon your wisdom, and fidelity, to betray these things into your hands. I pray remember, they are not to be communicated by tran-scribed Copies. You know they must needs be almost Extemporary Conceptions. I should be unwilling to father such Scribbles, yet they were ever my destiny. Odi puerum, you say, and I, Scriptum praecŏcis ingenii. Make what use you please of the thing, (if it be useful) but not of my Name. There is little hope of prevailing, with those that are contrary minded; unless Authority stip in: And there is as little in it, to confirm you in your practice of going to another Church. This is another Case, viz. Whether my own Minister, refusing to do his duty, as he ought, by Law, to do, I may forsake him, and the Congregation? Is not this also against the Law of the Church, and State? Is it not to countenance the Schismatics in their Separating? May it not seem to disturb be Churches peace? What then is to be done? 1. Treat with him in all gentleness, and meekness, in private: for rebuke openly belongs to Authority. 2. If this succeed not, then according to Christ's rule, take others with you. If that fail, Dic Ecclesiae. If this may not at present be had, desire his leave to be of another Congregation, till a settlement, by order, be obtained. I must have this Copy again; for I have no other. It's fit I should have a counterpart of all my deeds. But I hope, you will not think it worth your keeping. I believe, you will prove a bad Conjurer, All your spells will not send me to London, till the Convocation; if then: Against which, as to my own particular, I will as hearty pray, as I do now resist your exerciseness. Thanks be to God, there be store of my betters, much abler Penns, and Tongues; and those also personally concerned. I am tired with this long Scribble; Read it as well as you can, and Command to Love, and Serve you. Yours IN Answer to that part of this Letter, where the Reverend man caveats the young man that consulted him, for going to another Church, where Common-prayer was, from his own Parish-Church, where it was not, The young man made this Reply, That though indeed, by the Laws of the Realm, and the Church, neither he, nor any man, seem to be bound to go out of their own Parish to Church, but may, if they please, serve God in their own Families; yet any man, as he conceived, might lawfully, and if with conveniency he could, should do well, as well for good example. as that he might the more regularly worship God in public, to resort to some other Church, where lawful Divine Service was. And so much the Act for Uniformity seems to exhort, if not, enjoin, viz. That every man, unless he hath a lawful Excuse, aught to be at his own Parish-Church, or at some other, where the Common prayer is. He likewise certified, That he had treated with the Reputed Minister of his own Parish, with all gentleness, and meekness, in private; and yet that he thought, that Rebuke openly, by way of Fraternal Correption, and not as in an Authoritative way, might belong to any private Christian: Only he must be sure, to look well to it, That the Person he rebuked, were manifestly, and notoriously, a Breaker of some Law, as he conceived, the Minister of the Church of England, that did refuse to use the Common-prayer, to be. As for example, any private Christian may rebuke one, that he sees filching a yard of Ribbon or Tape, of a Rob-orchard; or in a thing more indifferent, for not standing bare, or showing due Reverence to the King, or any other of his Superiors, and consequently, may, nay, ought much more to rebuke openly, with the abovesaid Restriction, Him, that by his contempt or neglect of his Sovereigns Injunctions, by Law, for the good and peace of the Church, should merit it. He moreover represented to the Reverend man, that He, according to Christ's Rule, before this intimation, had offered, nay pressed for a conference with his Reputed pastor, with, and before two other Ministers; which was very hardly yielded to, because one of them, though both learned and Pious, had been a sequestered man, yet such were the unavoidable occasions of the said two Ministers, that in divers weeks, yea, some months together, they could not be both at home at the same time, and so that conference as yet Uncompassed. For the Dic Ecclesiae, that then in the most received sense, being than not to be had, the young man did desire his Reputed Pastour's leave to be of another congregation; at which he was silent, and that the young man took for consent, and accordingly joined himself to another congregation about half a mile off; though thither he could not pass in quiet without base reproaches, from the Disciples of Him that would not perform Divine service, according to Law. So that to such a sad pass were things brought, notwithstanding his Majesty's return to the exercise of his Regal office amongst us, That those that would serve God regularly, and according to the established Laws of the Church, and Kingdom, were fain to sneak to it like Quakers, as if they only were the fanatics, that obeyed authority, and those, The only or the best Christians in most places, that did least conform themselves thereto. The Copy of a Letter sent from an Associatour in the West, who, for a while, boggled at the Common-prayer, but after was convinced of his Error, to another of the same Association, not yet so convinced. M. B. UNderstanding, that as yet you do forbear to use the Common-prayer, and presuming that you have not appeared against it, I have taken the boldness to offer you these Reasons, why deferring any longer, that Work will not be expedient for our Church, as the Case now stands. 1. The restraint being taken off, that hindered the exercise of that Service; that 'tis expected we should obey the Law in force, appears by the Examples both of the King and Parliament, and the new printing of the Service-books, against the last Thanksgiving day, with some Prayers added for that season; which I have seen. 2. Your Example retards others; which perhaps is discerned by others better then by yourself, they having therefore a greater esteem of you, because they judge you vile in their own eyes. 3. The people do generally forsake those Churches where 'tis not used; and the far greater part of the Nation are for it; which (supposing the lawfulness of the thing) is reason enough. For if there be a necessity of offending one side, in Licitis, the Rule is, we must respect the greater part in the first place; but then, if those Licita, be also commanded by a Law in force, I see no Plea can be made against them 4. 'Tis time, after all our high flights, to stoop to the weakness of the people; the generality are so dull, that they cannot follow their Leaders, who are too nimble for them. Therefore, the sheep do choose rather to follow the lame Shepherd, whose pace is most suitable to their slowness, and apply themselves to the plainest, and most homely prayers, as most agreeable to their Capacities. 5. Stronger Christians, as they abound in gifts and parts, so they should with charity, and for the weak brother's sake, to be content therewith. 6. We cannot well answer the Objection of Schism from the Papists, if we depart from them, where there is no necessity: much less, if we renounce the Common Prayer, because, as some allege, taken out of theirs. This Sophism used to make the people hate it, is indeed a solid reason to make men of understanding love it, as Gold refined from dross: and implying a charitable desire of Communion with them, wherein we may. 7. Since the laying aside of the Liturgy, and our Discipline, Popery has gotten much ground; and many went over to the Romans, seeing our disagreement in every thing, Creed, Prayers, Baptism, Catechism, Eucharist, Marriage, Burial, Visitation of the sick, etc. All which is solved by the old way, and Discipline: and while every one pursued his own way, Vnavoidable was the scandal. 8. Wise men have thought it the best way to preserve a State, to reduce it to its principles, by which it grew great (as Mr Herbert notes concerning Catechism:) and this is that which is now doing in the Civil body, proportionably so should it be in the Church, (for the Vine thrives and grows with the Elm.) How shall all these Extravagancies be cured? but by resuming that way, wherein we may (those things being removed that are justly offensive) walk orderly, unanimously and soberly, and if the matter be well examined, more profitably to the common Interest of the Church, in charity and union; and though knowledge and gifts may have increased more by the new way, yet these also are not hindered by the old. 9 Equity; and Reason, and the Law of Nations, do favour that in Being, till orderly judgement of Decision be given against it: Are we not bound then to suspend our Reasons, inducing us to think hardly of the Liturgy, specially if not demonstrative: Or else we trouble the Church without necessity: But 'tis objected, that it has been condemned already by the most godly and zealous, etc. Ans. It was never condemned in an orderly way. A Bias of Partiality was apparent, in that they never admitted them to consultation who stood for it. 10. All exceptions against our Liturgy, must either be against a Set-form in general, or against This form. To the first, I answer, The special sacerdotal Benediction, and decimal profession, were delivered, in an express form; and the Psalms of David, of which St. Jerome has observed four to be entitled prayers, were standing parts of the Jewish Liturgy. The 70. Disciples were all to use one short Benediction, when sent to preach the Gospel. Luke the 10. And Peter concludes almost all his Epistles with one set-forme. Justine Martyr, one of the eldest Sons of the Church, mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the same we have in Tertullian, who has left us heads of prayer for their Emperors, vitam prolixam, domum tutam, senatum fidelem, etc. And Constantine had his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, composed with study. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Euseb. which is, as I conceive, He duly said his Set and Appointed prayers with his household. As for this form, that our Church uses, our Hooker has long since at large asserted it, with such arguments, as may be enough to caution a moderate and peaceable man, to be very tender, and wary, how he opposes his Private, to the Public judgement of the Church, though he be not fully satisfied in every particular: Add to this, that our Liturgy, had the approbation of Calvin, whose judgement in other things is of very great weight with us: Worthy Sir, presuming on your goodness, I have made bold to offer these Reasons to you, which if they prevail not with you, yet may be a Testimony of my observance, and respects to you. July the 20. 1660. Your unworthy fellow-labourer in the Ministry. C M. To this Letter, the over-grave Gentleman gave only this Answer, to the Endighter of it, though, no whit inferior to him in age, degree, or standing in University, but his superior in all those respects, but very magisterially thus, or very near to this purpose, and in as few words. Sir, I thank you for your Letter, but there were some mistakes in it. But where, or how, his seraphicalnesse would not vouchsafe to show. Upon the Communicating the abovesaid Letter, and some other Papers to that Reverend Person, who stated the Case afore recited, was returned this brief Answer following. Sir, YOu must not be offended, if I answer your Folio in this Decimo sexto. I have perused your Chartar, your counsels, opinion, your Scholar's gloss upon it; my judgement is in brief; Go on, and prosper. To me the Chartar is express, the counsel's opinion clear for you; and many cases in the printed Book come home: and I observe all the Decisions are more than ordinarily favourable to your pious use. I cannot believe (whatsoever is pretended to the contrary) but that your Governors will be found to stand in a double capacity. 1. As Governors. 2. As Feoffees, and so questionable, otherwise they might without fear, either keep all to themselves, or sell the Lands to others, without control. I thank you for your Letter news, though nothing in them comes up to my expectation. Bishops, Deans, prebend's, are settled, but no Vote for Church Lands. Will they leave them to the Law? When they did not the King. And will not, as it seems by Coll. King's Petition, leave to the Law, those that have sequestered Ministers; nor do sequestered Gentlemen return to their Estates by Law. I cannot reconcile this That Dr. W. should be a Bishop, is not beyond my expectation, nor that he gives you so fair an invitation: only I think that a good Parsonage in England, is better than a Deanery in Ireland. I am glad to hear that Dr. H. is of Sarum; but stand at gaze to hear that my ancient Friend Dr. Sb. shall be of Canterbury. I attribute it to Dr. St. They were ex Intimis. I am glad Mr. M. comes off, and labours to draw after him Arietem gregis; but, I believe, in vain: For the man, I believe, is now died in grain, and thinks the whole service unlawful; though he pretend disuse, dispensation, offence, etc. Mr. M. doth court him handsomely, with high flights, and stooping, etc. But I hope, he means, Ironically. All their high flights being like those of the Swallows in foggy weather, which are as low as the Earth itself, when they hunt for flies. I wish he had managed his Argument of Schisms in another way. He saith from the Church of Rome, against which perhaps Mr. B. thinks it impossible to be a Schismatic. But I would have said, from the Church of England. Nor do I commend his argument from the growing of Popery; which, I believe, was not from the disuse of the Service, but from abolishing Bishops and the Discipline, and a world of learned men with them. And to conclude, notwithstanding all your Magical malice, I am sure to be safe till October: In the while, if you think any thing considerable, write to Your affectionate Friend Your Papers are in your Chartar. TO Conclude these Discourses, ' 'tvvill not be amiss to add one seasonable Exhortation, to all such as are illaffected to the old Government of the Church, by Bishops, and the Public Divine Service, by the Liturgy, that are not contented to worship God, and hear his holy Writ, read, expounded, or preached, at the Canonical hours in Churches; and to pray, and read the Bible at due times in their own Families, besides their Closet or private Devotions, and occasional good Conferences, that they may find opportunities for, as they ride, or walk, or otherwise regularly converse with others, as they be going about their other lawful occasions, but must needs have, and by no Prohibition of the Laws of the Realm, and the Church, will forbear their riotous meetings, unlawful Assemblies and Conventicles, in and by which principally, the late horrid Rebellion was hatched. Let them but seriously reflect upon the past troubles and the first Rise of them; and make impartial enquiry, whether or no all those, and only those, that were for such Conventicles, and Despisers of the Church-Government and Liturgy, were not those that made up the first Army, that Rebelled against the King, Rob Churches, Seized on other men's estates, and out of whom are spawned all the fanatics of latter days. They seriously considered, and found true, which will easily be, if in every Town or Parish a slight ken be taken, one would think it sufficient to make every sober minded person to repent hearty, if he be guilty in this kind, and after so much mercy from so gracious a Prince, to beware how he be found faulty, by countenancing or frequenting such unlawful Assemblies, or Conventicles: After so much mercy, I say, of so gracious a Prince, who, as a Rank Fancy did express it t'other day, hath in some sense been more merciful, then God Almighty hath ever given us hope he will be, toward those that trespass against him. For God never did, nor ever will forgive any that repent not, and make no restitution. But his Majesty hath forgiven hundreds, nay, thousands, I doubt, millions, that never truly repent of their trespass against Him, and his Father, of blessed memory; and for aught that yet appears, intent no restitution. IT were to be wished they would consult their beloved Mr. Calvin, Mr. Perkins etc. and then answer this Question, viz. Whether they be not bound in Conscience to make Restitution to those they have wronged, to their utmost ability, if ever they hope for Heaven, notwithstanding the King's Act of Oblivion, which absolves them only in Foro Humano, not in Foro Conscientiae. But it is too too Apparent, how fare from any such Act as this, nay, how Diabolically malicious some Non-conformists and fanatics be, if they cannot compass their irregular designs, by a late Horrid slander, that an unworthy, more than Triple Turncoat wretch, the other day forged against the Reverend Father in God, the Bishop of Bath and Wells; not sticking to brand him, in the Audience of one of the most eminent persons in the Nation, for an old Lecher or Goat, as the vile foul-mouth expressed it, affirming, That the good old Father, who is now in his fourscorth year, and even bowed together with age, was a most insatiate effeminate person, and had lately married a young wench of one or two and twenty, and yet was not satisfied with her, but neighed after other women. Now all this Hellish Aspersion was raised upon no other ground, but because the said vile wretch, a vertiginous Colonel forsooth, of the worst stamp; could not wrest out of the said Reverend Bishop's hands, one of the best Manors, belonging to the See of Bath and Wells. But the Bishop being, as was said, now in his eightieth year; and his second wife, whom he married about four or five years since, for a Nurse and Comfort in his disconsolate condition, being a very grave Matron of sixty years of Age; what spark of Probability, or ground for such a base slander there could be, let all candid Christians judge, to whom the Reverend Father does appeal; and the same Father is ready to take an Oath, with such an Awful Execration, for his purgation in that particular, that his slanderers dare not follow him therein. Yet what if an Ancient Bishop or Churchman had indeed taken a young Abishag in the way of Matrimony, to comfort and cherish him in his old age; as David did, without it, had it been such an abominable thing? The truth is, too many of our English Nobility and Gentry, as well as the Commonalty, do speak too vilely of God's Ordinance, Matrimony, especially in the Clergy, as if they did more than incline to Popery in that point; And some coy Ladies, that think it a fine thing to have a spruce Chaplain to wait upon them, in a little higher Sphere than a Servingman, do even vomit to hear of the marriage of a bawdy Priest, as they most unchristianly speak, as if they honoured neither God, nor his Christ, so much as Ethnics honoured their false gods, and their Priests for their sakes. How frequent is it with the most, to make a scorn in all companies of a Minister of the Gospel, by calling him Parson, Parson, at every turn, not in Respect, but in base contempt. Which word hath too long, and yet doth continue, to be in as great derision, as of late the name of King, Duke, Earl, Lord, or Bishop. And what mocks and flouts are daily, and hourly, cast at the Regular Clergy, as they pass in the streets, and even in some of the most Eminent Noble Families in and about London, 'tis a shame to hear and see. And if his Majesty, and other Noble Personages, do not speedily declare in their Families, and elsewhere, their detestation of such scorns, and give open countenance to those that are set apart for God's Service, as well as to that Worship by Common prayer, established by Law, 'tis to be feared, that all our old Animosities will ferment to that height, that 'twill be too late to suppress them. 'Twas some few days ago spoken in no less a family, than the Lord general's, by a Major's wife, who may be supposed to speak the sense of her husband, and of divers others of that gang, that the King's Choir, were no better than a company of Fiddlers, and that she hoped to live to see all such superstitious fooleries, pulled down with a vengeance, and to have those that love to go in long Garments, and yet were indeed Wolves in Sheep's clothing, to bestript of their formalities, and that she knew there were thousands, nay, millions in the three Nations of her mind. The reason why this is here inserted, is, that if possible, some notice of such seditious spirits may come to his Majesties, and the Lord General's ears, and be speedily checked. That slander lately raised against the Bishop of Bath and Wells, is much like that other of old forged, and in all Pulpits of the Non-conformists most impudently, as gross a lie as it is, proclaimed, to make him, and that whole order odious, viz. That he should say, that he thanked God, he had left never a Lecturer in his whole Diocese. Whereas there is not a Person of any Intelligence, that lived in that Diocese, but knows, that there were continually, as learned Lectures of Reverend men, with the approbation of the said Bishop, in the said Diocese, as in any other. Indeed that prudent Governor of the Church, was, and is, somewhat of Sir Henry Wootton's, or rather of Lipsius his opinion, that not only Disputandi, but also Praedicandi pruritus fit Ecclesiae scabies; and therefore did his endeavour to suppress, and hinder the placing of single Lecturers in Cities, Towns, and Villages, by any faction of the people, without, and against the good liking of the lawful Rector, or Incumbent. And how many are there, that were the greatest followers, and admirers, of such single factious Lecturers, that are now convinced, that they were the bellows, that blew up the flame, that hath so long wasted both Church, and State. And indeed such is imprudence, and passion, of many Preachers, that wise men conceive Sir Francis Bacon's proposal, not without very good reason; and that it would tend more to the Church's peace, and the good of souls, if there were one complete body of wholesome Homilies, or Sermons, one, or two, for every Lord's day, and other Festivals throughout the whole year; composed, or collected, by the most learned, and pious of our Church, and set out by Authority to be read to the people, in stead of so many Crude Rhapsodies; as are many times through haste, or want of learning, and prudence, obtruded on them. And that only some few that are known to be prudent, and of a right sober, and peaceable temper, upon very special occasions, or emergencies, should be allowed to compose Prayers, or Sermons, of their own; and those likewise to be well scanned by some in Authority, before they be pronounced in public. The very Poets, and Orators, among the ancient Ethnics, took this care, before they did dare to commit any thing to public view, or audience, not only for the propriety, and purity of the words, and phrase, but also for the solidity, and pertinencie's sake, of what they penned, as the Illustrious Lipsius, and since him, the learned Vossius show in their treatises the Recitatione veterum. And shall Heathens be more tender of their credits, than we Christians of the peace of the Church, and of Charity? I know nothing has conduced so much to the bringing us into those late horrid confusions, and so likely to hurry us back again into them, as that overweening enthusiastical opinion, which the common people have got among them, viz. That when a man is got up into the Pulpit, especially, if he make use of no Notes, he has a special, extraordinary inspiration, not much short of, if not the very same, with that of the old Prophets, Evangelists, and Apostles; and that God puts even the words, and phrases, into his mind, and mouth, and that what he there prays, and preaches, as they call it, is the very word of God, fare transcending that which is read in the Pew below. The occasion, or cause rather of this opinion among people, is, that this, and the like prefaces, are ordinarily recited in the Pulpit, never in the Pew, viz. Harken to the word of God, as you shall find it written, etc. Or, harken to the good word of God, as it shall be delivered to you, upon these words, etc. Or, give good heed, or attention, to the whole mind of God, as it shall be exhibited from these words, etc. Whereas alas, too too often, to the great grief of sober minded Christians, some are so far from giving the mind of God, that they do not understand the mind of learned men, upon those places they undertake to handle. What if a man should say, that since the death of the Prophets, Evangelists, and Apostles, there is no preaching at all, properly, and strictly so called? For they were the only proper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. Heralds, Proclaimers, Predicatours, or, Ambassadors, that brought the sacred Messages to us immediately from God; and the Ministers of the Gospel now are bound up to their Canon, may not add or diminish one jota; and therefore are rather Expositors, than Preachers, unless it be in a very large, and improper sense. What if a man should say, that the expounding of any place of Scripture, must be done in the same way, and by the same helps, that a Master, or Usher in a School, uses in the exposition of Isocrates his Paraenesis, or tully's Offices, or any other Classical Author. What if a man should say, that public praying, or preaching in a large sense, ex tempore, if any be so profanely rash and sinful, as so to do, (for some that are thought by the Deluded people so to do, do nothing less; but do make as many wry mouths & close-stool faces in private, to prepare those crudities, as they do in squeezing them out in public) is no more than for a schoolboy to make a rude Theme, Oration, or Verse ex tempore. 'Tis true indeed, that praying and preaching, still I mean in the larger sense, are Acts conversant about sacred things, and yet are no more properly gifts, than any of the liberal sciences. God's good blessing no doubt does go along with them, where they are soberly and Regularly used, in their kind; and so it doth with a christian scholar or student in his other learning, in its kind: And any one in the Pulpit, if he hath not read much, and studied hard before hand, may as soon mistake the true sense of a place of Scripture, or falter in his prayer, as a schoolmaster or scholar at the Desk or Table, if they be not circumspect, in expounding, construing, or parsing an Author, or composing and pronouncing, Theme, Verse or Oration. And this I take to be correspondent to the mind of that Illustrious light of our Church, Doctor Hammond, in his preface to his precious Annotations upon the New Testament, and of all the most pious and learned Churchmen of our Nation: who are content with that Honour which God hath given them, by an ordinary call, and his ordinary Assistance, without desiring to boy upthemselves in the esteem of the Vulgar, by a Pretence to such Mountebank Enthusiasms, as others boast of. And for the Specialties or particular Bills, that are put up in some of our Churches, it were well if they were a little better considered of, and whither they tend. As for example, if a Lace-maker, or Button-seller, hath occasion to go to a Fair or Market, at thirty o forty mile's distance, or to place a Boy to School, or an Apprentice, the Prayers of the greatest Congregations are olemnly desired for a blessing upon the Journey and Under taking. 'Tis true, God's Providence is over the meanest thing, and the lowest Actions of men, as over the very Sparrows, and the very hairs of our heads; and yet if a Sparrow, that one loves, should be sick, or one's hair begin to fall off, were it fit to put up a particular, public, solemn prayer in a Church for them. What will wise men say to this Bill, viz. A Servant that is fallen into a profane Family, desires the Prayers of this Congregation, that God would be pease in mercy, by his Providence, to find out a way to remove him out of that Family. Whither, I pray, tends this, but to faction and sedition in Families, as well as in the Church and State? One would have thought, if it had been fit at all, that such a thing should be put up in a Bill for public Prayer, it should rather have been thus, viz. A Servant that is fallen into a profane Family, desires the prayers of this Congregation, that God would give him patience to continue there, and be a blessing to that Family, as Joseph was to Potiphar's, and Instrumental for God's glory, by his good example. But should we tell of all the strange Extravagancies of some men, in their praying, preaching, thanksgivings and fastings, as how one desires God to make the King truly a Defender of the Faith; as if it were not his legal Title, and an Injunction of both Houses, that he should be prayed for as Defender of the Faith, truly Ancient, Catholic, and Apostolic, and in all Causes, and over all Persons, as well Ecclesiastical as Temporal, in his Majesty's Realms and Dominions, Supreme Head and Governor. But some men fond think, if his Majesty be not for Presbytery or Independency, against Bishops and Common-prayer, he cannot be truly a Defender of the Faith. Another appoints a public Fast of his private fancy; and prays, that God would humble the Nation for not sticking close to the Covenant, for starting aside from the Covenant, for not Adhering to the Covenant, in its principal and main ends and intentions. Another begs God to undermine and pull down the great ones in the Nation, that are combining against God and Jesus Christ, and the Power of Godliness in the Nation, and that he would set up his Zerubbabels again in the Nation. Another preaches, that a true Minister of the Gospel must use Distraction in his preaching, and not such a kind of general preaching, as was now coming up in the Nation, which would break no bones, and convert no souls. Hath his Majesty been so gracious, as to forgive so much; and to declare for a warning his resolvedness to use all rigour, and severity, for the future, against all such, as by word, or deed, shall do any thing contrary to the Government, which comprehends as well that in the Church, as that in the State; and yet dare these Audacious Incendiaries still go on, under a pretence of zeal for God's glory, to blow the Trumpet of Sedition, and another Rebellion? Let them take heed, that the hand of God, and Justice do not overtake them, they be ware, as it hath some of their wicked crew. The Reader is desired to take notice, that whereas there is a scandalous story grassant in dishonour to the Reverend Bishops, and Doctors of our Church, viz. That when the first news of the Parliament's due submission to, and close with his majesty's Gracious declaration, was brought to the Hague; His Majesty should call upon a Bishop or Doctor then present, in these, or such like words. Come Doctor, since it hath pleased God, to be so Gracious to me, and my people, let Us immediately give God solemn thanks here, while the Commissioners be present. At which the Bishop, or Doctor, was much abashed, as the story runs, and making shift for a Common-prayer-book, did tumble it, and fumble it a long time, for some form, or forms, to serve the particular occasion; but after long ado, his Majesty, with some passion said, Why, cannot you give God thanks upon such an eminent occasion, without your Book? To which the Bishop, or Doctor replied, may it please your Majesty, I desire not to be wiser than the Church At which, His Majesty hastily snatched the Book from him, laid it under his own Arms, and gave God thanks ex tempore, in an admirable manner. This is the story; but upon good enquiry, and discourse with sundry Persons then present, it appears to be indeed but a story; and if it be otherwise, let any of that gang disprove it, if he can, in the next Pamphlet, or Journal. Doctor Earl, and Doctor George Hall, are Persons fide digni, and were present, all the while the Commissioners were delivering their Message to the King; and they have been talked with, and aver the contrary. And no question, His Majesty, if he be humbly asked, will make good what they aver. Well fare Mr. Faireclough of Wells in Somersett, who hath the Knack of praying Ex tempore, as well as the best of them, and hath gone for a Presbyterian, that at a friendly Conference with some Divines in Dorsetshire; ingenuously confessed, That he never prayed so hearty in his life, as at Cambridge by the Common-prayer. And that rather than there should be another such a Confusion in Church or State, he could wish all the Presbyterians and Independents in England banished. FINIS.