AN ANSWER TO Mr. Read's Case. WHEREIN IS A Full Discovery of his Dissimulation with GOD and MAN.

Daniel 5.27. Tekel, Thou art weighed in the Ballance, and art found wanting.

Matt. 16.23. Get thee behind me Satan, thou art an offence to me, for thou savourest not the things that be of God, but those that be of Men.

Gal. 2.11. But when Peter was come to Antioch, I withstood him to the Face, because he was to be blamed.

Turpe referre pedem, nec passu stare tenaci. Ovid.
'Tis horrid shame for Men to change their Steps,
When God bids stand, then to give backward leaps.

LONDON: Printed for the Author. 1682.

AN ANSWER TO Mr. READ's CASE, &c.

Mr. Read,

TO my great Charge I had a sight of your Pamphlet En­tituled, Mr. Read's Case; I assure you it cost me Six Pence, and when I brought it home, I was fain to imitate the Author in turning Dissembler, a little to praise it, that I might not be laughed at for throwing my Money away so idly. The truth is, among all the Books I ever saw, I never view'd a parcel of words so much in vain be­fore. It made me conclude you penn'd it on purpose to cheat the buyers of their Money, as you read the Common Prayer to gull the Informers of their Office; truly Sir, it was not kind­ly done of you these hard times, now Money is so scarce, to lay Traps and Snares for your poor Brethrens Purses, to promise such Mountains in the Title Page, and bring forth nothing but Dust in all the other Leaves. Well! I have lost Six Pence by it, but if I mistake not your loss is far greater. I may get Six Pence again, but I question whether ever you will reco­ver your Honour or Reputation more. Certainly a Man [Page 4] that had any value for his Credit, any desire of esteem with understanding Men, would never have sent forth an Apology upon such an emergent occasion as I confess your Apostasie is, so raw, so thin, that it made me shiver to behold it, not on­ly without trimming to make it fine, but necessary clothing to keep it warm. Would any man (that was well in his Wits) first rashly do an unheard of, scandalous, ridiculous action, and then confidently undertake to justifie it, meerly by multiply­ing words without knowledge? I cannot Sir, let your Ar­rogance pass without a just Reproof, and a dealing with you answerable to the offence you have given. Once indeed I lov'd you as a Brother, but now I loath you as an Impostor. Once indeed I honoured you as a suffering Champion for Christ, but now my Stomach is turned against you as a shame­ful Betrayer of the Cause of Christ, and a cowardly Runaway from the work of Christ.

And because you are such a Pharisee in your eyes, and chal­lenge your Brethren to convince you of sin, in what you have done; I here undertake to make it appear, that you are guil­ty of six or seven abominable sins in the very penning of your Pamphlet; the Lord give you an heart to repent them before Repentance is hid from your Eyes.

First, I cannot but think you deeply guilty of the sin of Ig­norance. That is, in plain English, you are not qualified with knowledg and understanding sufficient for that great employ­ment you have taken upon you. I don't question but this will grate much upon your spirit; but so it is, and you must excuse my plainness in telling you of it. And let any wise Man pe­ruse this Learned Piece that comes from your Study in Blooms­bury, and if he be not of my mind I shall willingly be account­ed a Slanderer— Now if we may judge of your Under­standing in the great and weighty things of the Gospel, by your knowledge of less subordinate matters, you cannot be [Page 5] esteemed by your best friends, a man gifted for the work of the Ministry. Is it possible in the days of light that you (one of the pretended Masters of Israel) should be so woful ig­norant of the Controversy between the Church of England and the Dissenters, as every eye that looks upon your conceited Pamphlet may perceive you are? Can there be a more pro­digious piece of ignorance than to suffer from the practice of some well meaning persons to the Non-conformists Inte­rest, because they go to Parish Churches, that therefore there is no such Principle of Dissenting amongst any on this ac­count. 'Tis a sign how well read you are, what have you been a Nonconformist, and in Prison so long? been a Sufferer so much for a Cause you are not yet acquainted with? I will only say this, you that knew so little of the Cause of your Sufferings when you were in Prison, 'tis much to be suspect­ed, you know as little of the Mysterys which you teach when you are in the Pulpit, and how well versed you are in the leaves appears by this wise conceit, That your reading a little of the Common-Prayer, would secure you and your people from suffer­ing for time to come, it was a very learned Conjecture; such as I believe never entred into a mans brain before; but do you really Sir, know no better, if you do not, why would you proclaim your ignorance so openly to the World? could you not have been content to keep on in your way under the im­putation of a Knave, but you must come upon the Stage with your Reason too, and get the addition of a fool into the bar­gain? I could tell you, (and it may be you may e're long know it to your sorrow) that you are now a greater transgres­sor of the Law, and more obnoxious to penalty than you were before. Pray by what authority do you presume to read the Common Prayer? how do you meddle with the Liturgy of the Church of England without power from the Church so to do? you are a Thief and a Robber; you enter not in at the [Page 6] door, but climb up another way, in medling with the Priestly Office without Holy Orders. If the Governors of the Church should come upon you, and Sue you with a Quo Warranto, as I am sure they may, and at last clap you into Prison for this offence, I know not what men may do, but I am very con­fident the Angels will hardly visit you so often as they did before. It would be tedious to discover the many follies of your Book, I will only take a view of the Title Page, and so pass from this head.

Mr. READ's CASE, &c. And a pitiful Case it is, as ever infatuated man was in. PƲBLISHED. In truth a wise man would have concealed for shame, and not have made himself a laughing stock to the World. FOR PREVENTION OF SCANDAL TO HIS BRETHREN AND PEOPLE. I would fain hope you are not quite so shallow, as to imagine you can remove any scandal by such an insignificant heap of words. FOR ENCOƲRAGEMEMT TO SƲFFERING PROTE­STANT DISSENTERS. Good Sir, send us word as soon as you can how you do, I profess I am afraid you are disturbed in your Head. What encouragement can suffering Dissenters receive from a giddy whimsical man, that is unstable in his ways, that knows not what to be at, nor which side to take, that is rea­dy to conform, inform, deform, any form to keep himself out of Prison, and secure his maintenance among his People. But the Title goes on, FOR A REBƲKE TO THEIR LAW­LESS ADVERSARIES. Bless me! the Man's a Conjuring, he's a mumbling out a few Prayers to drive away the Devil of the lawless Adversary. Well, I never heard the Common Prayer was read as a Spell before; but it may be Sir, you would have Dissenters retort upon them thus— You lawless Adversaries, the famous Mr. Read reads the Common-Prayer, therefore look to it that you do not disturb us at our Meetings, nor be any more troublesome to us at your peril. But now Sir, sup­pose [Page 7] they should go on to disturb us for all this, what shall we do then? will you be so kind to us as to read the Mass next, and try what that will do, it may be that will rebuke them more effectually.

Well, but this Title, and this Book, such as it is (and he is a wiser man than I that knows what it is) is humbly tendered to our Governours in hopes of their forbearance towards us, in truth, Sir, if our Governours had no greater motives to forbearance than your Book or Practice, all the World would acquit them of rigidity, should they proceed in a more sharp way against us than they have yet done. And were all Dissenters such as you (as blessed be God they are not, but abhor you and your scandalous bending) they might justly become the objects of the Worlds scorn, and the subjects of the Magistrates justice. What an argument have you used, what shadow of reason have you produced to prevent scandal for your unworthy temporizing, and dabling in those waters that refresh and make glad the City of our God. Nay he that out of excess of Charity, grants common sence accompanies eve­ry Paragraph of your Book, affords you a kindness you could never recover of him by Law. Much more I could say, but let this suffice to evince you destitute of that knowledge, ne­cessary to the Publick Capacity you are in.

Secondly, You are eminently guilty of that horrid sin of Pride, and from your own Pen you may be justly condemn­ed of it; I confess Ignorance and Arrogance are very usually companions, especially amomg men of our Coat. I seldom know an ignorant Preacher but he was confident of his Abili­lities, nay gloried in them, as though he exceelled all other men. Now whether you be not such an one we shall present­ly see. How imperious do you appear in your Title Page, calling your case, A leading Case, as if you were a man of such note and influence that others must necessarily, follow, because [Page 8] you have led the way to Apostacy; and so high is your con­ceit of what you have done, that you think you sufficiently an­swer Dr. STILLINGFLEET. By the way, Sir, I perceive you have read something of the fore-mentioned Dr. a little to guide you in your untrodden path, lest you should break your shins in runing away too fast form your Non-conforming Brethren; But for consulting any others to establish you in the cause you were once a well-wisher to (though never versed in) we suppose you too Politick, as knowing the dan­gers attending those that will be faithful in this Generation; how very likely such are to be great sufferers, and among other kinds of sufferings, this especially, to lose their Maintenance. Oh dreadful! 'twas time indeed to make your peace with Dr. Stillingfleet, and to answer his call as far as you could; But pray Sir, did this Dr. call upon you to read as much of the Common-Prayer as you confess to be lawful. I can't well think it, because I'm sure he knows it is not lawful for you to read it. Neither does Authority desire it of you, they enjoyn you to hear it, but not to read it, they have wiser men enough of their own to do it, who are perswaded in their Consciences of the lawfulness of it, and against such we say nothing. They want no Turn-Coat Wheedlers to assist them in carrying on their Worship; and therefore all you are like to get from Men as well as God for what you have done, is— Who hath re­quired this at your hands? But was it not a piece of a mortified Pride in you (as well as gross ignorance) to imagine that your case (though every way forlorn and despicable, yet because it is your case) is a necessary leading Case, and others must follow you in it, which God forbid. Your Pride also is dis­covered in Page the 5th. where speaking of rectifying that which you call a mistake, and to teach them better who are so mistaken, whom with great insolence you call THE IGNO­RANT AMONG ƲS. But wherein lies their ignorance? [Page 9] why in this, that they count it offensive for a Minister (that is otherwise persuaded) to read the Common Prayer; 'Tis very well, Sir, I confess, there are some such People in this Age that are of that mind, and I am apt to think their knowledge is almost as great as yours. I heartily wish one of the least of them had a fair opportunity of tugging with you upon this point, and that your maintenance lay at stake to make out what you have so arrogantly exprest. I believe Dr. Stillingfleet may go seek his Chaplain, for you will scarcely endure the sight of the Common Prayer more. However, suppose they were all ignorant of this perswasion, 'twas highly presumptuous in you to undertake to rectifie the mistake, and to teach them better, when you are not able to give a rational account of your own actions. Were there no wiser men for, or against the Common Prayer, than you discover your self to be, the Pope might pity us for fools, I hardly think he would envy us for Hereticks. We have another Discovery of your Am­bition in Page 10, 11. Where after telling a formal Story of Meeting with your People in troublesome times, you pro­pounded an expedient (an admirable good one) to ease and relieve them in their troubles; And that was, Reading some of the Common Prayer to them. But the Remedy it seems was very offensive, insomuch that some of them (well perceiving what a trinketting Fox they had got for their Pastor) quitted themselves from being any longer under your charge, 'twas honestly and honourably done of them: And I wish all the rest had as wisely consulted their own good, and taken the same course. Others of them you say, were so prejudiced a­gainst Forms, that you were forced at that time to lay aside your intended prevarication; so that we may thank their con­stancy more than your honesty, that you had not been at dabl­ing work some years since. But the faithfulness of those few put you in such a rage, that you proudly call'd them Weak: [Page 10] How great their Parts may be, I can't tell, (having never known them) but I am more than confident, that they are stronger in grace than your self, and will be honoured in the day of Christ, when such dawbers in untemper'd Mortar as you shall hang down their heads and be ashamed. Another touch of your pride we have in Page 13, where you seem to intimate that People will wonder that Mr. Read should read the Com­mon Prayer; that a man so learned, (for that's the sence) so able, so renowned, as Mr. Read; that such a Star of the first Magnitude, such a Pillar of the Non-conformists Cause as Mr. Read should shake or be moved from his foundation, Truly Sir, had you kept in your Apology, those that knew you not, but only heard of your sufferings, and the esteem you had a­mong the godly upon that account, might perhaps be a little induced to wonder at your sudden charge. But I dare say, all wondring will now cease, they that read your Pamphlet will no more wonder at whatever Mr. Read does; no, though he should wear a Surplice, though he should bow at the Al­tar, though he should at last retreat to the Mass, for a refuge against the storm of Persecution. That you had a faint heart we all knew by what you have done, but we did not imagine you had such a weak brain till we saw what you have writ. However you thought People had an high esteem of your A­bilities, by your supposing they would shake their heads and say, I wonder at Mr. Read, which does not become a man that ought to be exemplary in lowness of mind. Your arrogant bragging of your being alone, and leading the way, as though you had done such an act, sufficiently shews your vainglorious humour. I will not insist upon your horrid pride in compar­ing your self to Jehosaphat, and abusing, yea profaning the Holy Scriptures (what worse sin can there be!) to make them serve your turn, though no colourable parallel can be made between your case and that; upon which those precious words [Page 11] were spoken. What could the veryest Atheist this day in Eng­land do more than wrest the Word of God to gratifie his base Lust? but as if all this had not been sufficient to proclaim your sin of Pride or Sodom, and to publish the haughtiness of your Spirit, as the iniquity of Gomorrah, you conclude more like a Ranter than a Preacher, more like a Roman than a Christi­an, and more like an hypocrite than either, taking up the words of Joab in an insulting manner, as though there were never a Champion for the Cause of God in England but you. What Sir, are you arriv'd to the impudence of the unjust Judge, that neither feared God nor regarded Man. You seem not to fear God in that you dare trample upon his Word, and in a desperate manner wilfully break the Third Command­ment, as your taking up good Jehosaphats words do abun­dantly testifie. You regard not the esteem of Man in that you rank your self with Joab, when there is no likeness in your circumstances. Pray let's see how Joabs condition and yours will bear a proportion. Joab was General of an Army, you a Pastor of a Congregation; Joab was a stout Souldier, you a base Coward; Joab had a lawful call to fight against his ene­mies, you without any call set your self in opposition to all your friends; in a word, Joab stood in need of aid from Hea­ven to resist the Adversaries of the God of Israel, you have succour from Hell to help you to suppress the Cause of Christ and his People, in which work you are now engaging your self: But stay, now I think on't, there is one thing wherein you and Joab are much alike; You know Joab serv'd a King that was an eminent Type of the Lord Jesus Christ, and truly he himself was a Type of you; for he left his Master in a day of Temptation, and 'tis no breach of charity to say you have for­saken yours—

Thirdly, 'Tis easily demonstrable you are guilty of the sin of falshood in what you have writ, the lying Spirit that en­tered [Page 12] into Ahab's Prophets, I doubt has taken possession of you. Your saying Page 11. you consulted your Brethren in the Ministry, and they owned the Lawfulness of using the Liturgy in the ordinary Lords days Service, finds small belief amongst sober people.

1st. Because we have only your bare word for it, and that assure you goes but for a little now.

2dly. Because most of them disown it, and protest against it, even Mr. Baxter, whom you so much quote, professes he knew nothing of it, and has declared his dislike of it.

Lastly, Because we have an higher esteem of the Ministers, than to think them so weak to advise you to such an altoge­ther unjustifiable, and justly offensive thing to the present Go­vernment. And therefore it concerns you to make this im­probable story a little more evident, or else not to be angry if we enrol you in the number of those that speak lies in hy­pocrisie. For my own part, I solemnly profess I believe you not, nor does any other that I have spoke with, or heard of.

Again, In the same Page you say that you have consulted Lawyers, and they tell you, that the reading of it will prove the lawfulness of your Meeting, and secure you from any far­ther trouble. I challenge you for truths sake to name those Lawyers. Will you impose upon us at this rate, to have us believe Lawyers are turn'd Mad-men, to tell you a thing so alien to sence and reason. Produce (if you can) ever a learn­ed Lawyer in England that will stand by this Position, that you (without Power, or taking Orders from the Bishop) reading Common Prayer makes thereby your Meeting a Law­ful Assembly, and secures you from the Lash of the Law. Whereas on the contrary, you have made your self a Criminal by your presumptuous boldness and contempt. Nay, you con­fess your self, Page 36. that you are in the Bishops Court al­ready for it, likely to be Excommunicated and Imprisoned. [Page 13] Amen, Amen, say I. Let all such Mungril Dissenters be so met with, Good Lord —

Fourthly, Your Hypocrisie and Dissimulation does grosly appear from your own mouth. You confess Page 11. you were not very fond of the Common Prayer, that is, you did not throughly like it, nor approve of it in your Conscience, and yet rather than suffer the spoiling of your Goods, you'll bring it into the Worship of God, and read it to your Peo­ple. Sir, have you not read of Baalam the Son of Bozar, that loved the wages of unrighteousness; who was so tempted with the offers of reward which Baalac tender'd him, that he would fain have acted contrary to his Conscience, but was against his will prevented, (as you were at that time) and as therefore justly called the CARNAL PROPHET. And do you not tremble to think how like to him you are? What, does the love of the World, or the fear of suffering, make you do that in the Worship of God, which otherwise you would not do? Indeed, Sir, I much fear your heart is not right with God, and that Principle upon which you say you act is very ridiculously urg'd, Viz. Obedience to Magistrates in things lawful is a duty. Pray who denies it, what do you infer? therefore you read the Common Prayer in obedience to them. Surely a man in Bedlam would argue more rationally; what obedi­ence is your reading to the Magistrates? Did any Justice of the Peace, or any Judge upon the Bench, command you to read the Common Prayer? they have nothing to do with it, neither will they meddle in it. Oh Sir, remember the great God will not be mocked, he knows the hypocrisie of our hearts, and will reckon with us for it. Nay farther, you have not only a base covetous end in what you do, but an envious, malicious end. You read the Common Prayer meerly that you may have an advantage to go to Law with your Neighbours. I should never have thought so if you had not your self inge­niously [Page 14] acknowledged it. You tell us Page 12. As soon as you had begun to read, and had made proof of it to the Grand Jury at Westminster, you were for Lawing on't as fast as you could, and to that end brought an Indictment against Justice Parry, Richard Goory, and some others. Excellent good Devotion I profess, for a Minister of the Gospel to worship God in a way he is not very fond of on purpose to take re­venge on them he has a spite against. Truly I can't but apply the words of our Saviour to you, Mat. 23.14. Wo to you Scribes and Pharisees, Hypocrites, for ye devour Widows houses, and for a pre­tence make long Prayers. So wo to thou dissembler, that art bent to go to Law, and seek revenge, and for a pretence, or that thou mightst get an advantage, thou readest the Common Prayer. Therefore thou dost contract the greater guilt, and shalt receive (without repentance) the greater condemnati­on. Mistake me not, I do dot meddle with the Cause between Justice Parry and you: 'Tis possible he may have overshot the Mark, and done that which he cannot answer, and you might have warrantably commenced a Suit against him; but this I say, to read the Common Prayer to make your Plea a­gainst him the more plausible, is such a piece of dissimulation, and dallying with the Worship of God, as few (beside your self) would have the forehead to own.

Fifthly, You are guilty of the sin of scandalizing many pre­cious Servants of Christ, and dealing very dirtily and disin­geniously with them. You'ld fain father the Brat of Aposta­cy upon such men as you know have a greater name in the World than your self, that you might be thought to do no­thing but what was their Principle, and so be secure from the Censures of the People. And here you stick not to affront the living, and abuse the dead, raking the ashes of the grave, and disturbing those that are silent in the dust, making them your Patrons to protect you in your turning aside from the [Page 15] purity of the Gospel; when all the World knows that herein you wrong them most abominably. If you can pick out any thing from the Writings of those famous Men you mention, that shew them not absolutely in some cases against some Form of Prayer, (which is the most you can do) pray what service will this do you in your case? Suppose they were not against a Form of Prayer, does this argue they were for the Com­mon Prayer, or because some (though but a very few) of them were not rigid against hearing the Common Prayer in Churches, does it follow they were for Ministers reading it (contrary to their Principles and Profession) in their Con­gregation only to avoid suffering? Ask Mr. Baxter and Dr. Owen whether they can approve of your doings, or whether they did intend by any thing they ever writ, to set up the Common Prayer in private Meetings. And methinks, since you would so fain make them favour your design, it had been but honesty in you to have known their minds, and modesty in you to have waited till they led the way, before you had expos'd your Case to Publick View. As for those that are gone, and cannot speak for themselves, I will in short answer for them, That they lived and dyed in the Faith of the Re­formed Cause, bearing a worthy testimony against all imposed Forms, judging it far beneath those that live under a Gospel Dispensation in the lively exercise of Faith, having the pour­ings forth of the Anointing, to be streightned in their Ad­dresses to God, either publickly or privately by any prescrib­ed Form of Mans Invention; and I am morally certain, were they now alive they would abhor in the least to countenance your Proceedings: and do you not think it a sin against God thus to abuse the Memory of those Worthies of whom the World was not worthy?

[Page 16] Sixthly, You lie under the guilt of being offensive to the Godly. You have given occasion to the enemies of the Gos­pel to open their mouths, and have sadned the hearts of Gods People by what you have done. Suppose the reading of the Common Prayer were in it self hadiaphorous (which is more than Dissenters will by any means grant) and so but an accident (though it is a Solaesim to suppose it) in the Worship of God that may be, and may not be, without im­pairing the purity or essentials of it. It had been your duty as a Professor, but more as a Preacher, to have imitated the blessed Apostle Paul, who declared he would never eat meat rather than make his Brother to offend. You could not but know how generally offensive this strange act of yours would be to Dissenters, especially in this day. Oh then, why would you dare so inconsiderately (contrary to the bonds of Charity, of Christianity, of Community that lay upon you) to become a just stumbling block to the Children of the living God?

Lastly, I have this Sin to charge upon you (and a home charge it is) that you have shamefully given up the Noncon­formists Cause to the hands of its Enemies; a Cause that God has been pleading, and his poor People owning in these Nations. You would represent to the World the Nonconformists owning the Liturgy of the Church of Eng­land, even whilst they are suffering Persecution for op­sing it. You would make the World believe the Private Meetings are not set up in opposition to the Publick

You would fain make a difference between Reading the Common Prayer, and giving the unfeigned consent and assent of the mind to it. What purer Jesuitism can there be? In a word, your whole design (as far as I can fathom) is to render Nonconformists as People of no Principles; are [Page 17] you not ashamed, and will you not repent of these things? I will say no more, but what was said to that evil Spirit by which you have acted, The Lord rebuke thee, even thou Lord, that hast chosen Jerusalem rebuke thee.

I am really weary of tracing you any further, and shall therefore break off from tiresome Prose, into the fancy of Verses, and bestow these following Lines as a fit Inscripti­on to be written upon your Door, and so take my leave of you.

Here lives the Con-non-forming Mungril, that
Would fain be something, but he knows not what;
Who has been studying how to act the part
Of Jack of both sides with a wheedling Art;
One Leg long dis'plin'd in Phanatick Schools,
The other cringing unto Tory Fools;
Whose craving Stomach makes him longer loth
To sup the starvling Nonconformists Broth;
But long to be refreshed with a Bit
Of Roast Meat from the Reverend Bishops-Spit;
Who can dispence with th' tail of Antichrist,
Whose Conscience's Victim when preferment's prest,
[Page 18]More skill'd in runing than his ground to stand,
Prepar'd to do or be what times command;
Who gnaws his fingers to the very stump,
Being mad he knows not what will turn up Trump.
FINIS.

London, Printed, and are to be sold by R. Janeway.

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