must not allow it Christian burial These are hard Instances in my mind and I could easily make up the number twenty which I believe the indifferent Reader would count reasonable exception I must distinguish therefore as I here carefully do the Ordinary appointed Prayers and Service of the Liturgy from other Matters on the By which I declare no Assent or Consent unto And when I come in or seek to come in to the Church upon the terms of Moderation I do declare my self Ipso facto a Nonconformist still to the Severity of these Impositions bearing indeed thereby only a more distinct fixed and assured testimony against them Nevertheless being sensible of the Scandal which is given to the Nation who see generally no other difference between us but our refusing to read the Common Prayer and do think us very exceeding refractory persons who will not comply in the things we can do I do resolve for one by the grace of God without turning to the left hand in doing any thing which is against my conscience for preferment or to the right in contenting my self with Suffering only and doing nothing to set my self as it were in the Market place and if any Bishop shall give me a call that is fitting into the Vineyard when I seek to them upon the termes of this Paper I shall not refuse them though it be almost the Eleventh hour with me I shall not stick out with them I believe upon the account of reading Common Prayer I will trust in Gods power it he hath work for me to do that he will give me assistance to do it and if they will not let me come in upon these termes to Labour I will trust in his Goodness that he will forgive me when I am found Idle The Nation shall see at whose door the fault Lyes by my experiment For I do professe my self one who can neither stretch my Soul beyond its staple nor yet will give off upon despondence or on the presumption onely that it will not serve me unless I do every thing to a tittle which is the prepossessed judgment of most of my brethren when they have made no tryal and which I would humbly reprove therefore by my Example For the Second Re-ordination I will here make my Remonstrance and Confession I will set things at rights between God and my Soul and between my Soul and the World I am one that was ordained by Presbyters in the late times and re-ordained since by the Bishop I was perswaded into it before I had studied the point and brought my self in distress I was fain to take such a course for relief of my Soul as nothing could have drove me to but that distress it self which I would not lye under again for the World Not that I was any way touched in my Intellectuals by it as some that never knew me have bin apt to talk ever since which I must assure them is a tale and there was no such thing I thank God in the least I have reason yet to say this because I know the temper of my mind being Melancholy and Thoughtful and so apt to be intent on any one thing that hath got into it whether of Notion or Business I do not often and I cannot somtimes recall my self from those thoughts to an attendance on the present company I am in or discourse that is going so freely as others which makes my unheedfulness lyable to the censure of those that are not used to me Besides that being One resolved generally to follow my own conscience in what I write or do whether it please or displease others the Offended who are commonly on both sides may be apt to put some such slur upon me at least while in any thing I go but in a way uncommon As Paul therefore said when Festus had got such a conceit of him so must I. I am not Mad my worthy Brethren who are strangers to me when I differ from you and from those also whom I do know in what I write or act But what I do I trust are deeds of Soberness and I speak forth the words of Truth I acknowledge the Church in her giving Orders does intend the collation of an Office to the Presbyter distinct from the Bishop that is an office without the power of Ordination and consequently if a Presbyter ordains any the Church-men must hold such an ordination to be void because the persons that confer the orders have no power to do it But I must confess my thoughts about Orders are somthing different from others I do not think that the Spiritual power or ministerial authority is conveyed to us by the hands of any but does come Immediately upon us the conditions on our part being put from the institution of Christ I apprehend consequently that whatsoever be the intention of the Church in her giving Orders such a power must be derived from Christ to the person ordained as is intended in his Institution and so long as we find not any distinction which is touched before of Order or Office though we allow one as to Degree and Eminency in the Scripture between Bishop and Presbyter the authority of one in regard to God must be the same with the other and the laying on the hands of the one be of the same validity in Ordination as the imposition of the hands of the other We do read that God hath set in his Church Apostles Evangelists Pastors and Teachers but we find not Bishop and Presbyter enumerated as two of them I enter not into dispute here but I am one that dare not give way to the making void of my Ministry and all my ministerial acts for a dozen years or more before I was Ordained by the Bishop for that were a heynous crime for me I think to do yet will I be content as to the Exercise of my Office now to own my authority from him I was a Minister before in foro Dei Conscientiae I was made a Minister then I will account in foro Ecclesia Anglicanae I acknowledge I did ill in my circumstances to take second orders and yet was I too extream I doubt in my renunciation or in the way of my renunciation again of them If any man thinks that Orders give the spiritual power and makes us Ministers in foro Dei it is apparent that a Man who is a Minister already cannot be so made a Minister again Consequently if I have formerly writ any thing that seems to countenance Re-ordination to the Office which is good earnest my Hypotheses never favoured I do rennounce it all and those second Orders on that account I humbly crave the Churches absolution and benediction But if Orders be onely a Recommendation of us to the grace of God for the work unto which a man is called there is nothing in Re-ordination to scare any and as my second Orders may serve me for the Exercise of my Ministry when my first
THE Healing Paper OR A Catholick Receipt for UNION Between the Moderate Bishop Sober Non-conformist Maugre all the Aversation of the Unpeaceable By a Follower of Peace and Lover of Sincerity For we must needs Dye and are as Water spilt upon the Ground which cannot be gathered up again Neither doth God respect any Person yet doth he devise Means that his Banished be not expelled from him 2 Sam. 14.14 LONDON Printed for B. T. and T. M. 1678. THE Epistle Dedicatory SEeing Dedications are become Customary I will choose me a Patron for this Book as a Papist chooses his Saint He fancies such a one will be Propitious to his Affairs and addresses himself to him in his Prayers but knows not whether he hears him or no. The Person whom I choose to make this Dedication to shall be the Honourable Mr. Speaker of the House of Commons whom I know not nor he me in the least If he did this would be Flattery which now is Adventure and might be but a Blurr which now is Honour I do fancy that Person to be an impartial perspicacious Gentleman and that he will therefore like the Honesty and Innocency of these Sheets I do Fancy that as it is hard to find a Parallel to him in sufficiency for his Province so it is not easy in the circumstances Speakers are to have a Man in the Chair of more Integrity or natural Byass to the Publick Good and so far as I know to the Protestant Cause I do fancy that he will not therefore in good earnest turn off any seasonable well-digested Motion if any be tendred in the House for Moderation in the business of Religion I do think him verily a man Unconcern'd for the Nonconformists but not Malicious to Good People and though Portly not so High as to be Offended at a Mean mans good Conceit of him I am perswaded that in my sphear I cannot put a greater Dignity upon him if he serves our End than by the peculiarity of such a Dedication If he deceives me and proves one that designes any thing Evil and not the best things for the Church of God let him answer it to the Almighty He shall be no longer my Patron on Earth nor Saint in Heaven The Author To the Reader THE Designe of this Paper is to chalk out the Way for the Parliament if they shall kindly please to Open the Door of the Church for us but if they will not to Draw the Latch and come in our selves And it shall yet come to pass that there shall come a People and the Inhabitants of many Cities and go to one another saying Let us go speedily to pray before the Lord and to seek the Lord of Hosts I will go also The Healing Paper IF I had any longer hope or trust in our Publick Physitians that they would lay to heart the Breaches of the Church and endeavour the Cure of those Wounds which she hath received in the House of her Friends by some Universal Accommodation of Protestants one with another which would be the strength of the Nation against Forreign Enemies and the Security of our Religion at Home I should forbear the Studying out any of these lesser and private Remedies in our case for fear of being guilty of the Healing the Hurt of the Daughter of Gods People slightly which were a fault indeed if I could do it better but when no more can be done God forbid I should cease to offer my last mite to the Work in shewing the way that is yet left us and consequently the duty for ought I know on both sides unto which were are bound how to do it not distrusting the favour of God and many good men in the Action There is a Rule therefore I must lay down between the Nonconformist and the Bishop for my proceeding in this great Design I will suppose them both sensible that an endeavour after Concord as brethren in the same Reformed Religion is an undeniable duty and that a wilful neglect of it cannot be Answered unto God by either Party whosoever of them shall be found in Default The Rule then for Accommodation which I have to offer in the Name of God as equal to both is this That the Nonconformist be ready to do in the sincerity of his Conscience what he can and that out of the like conscience to God the Bishop do bear with him in what he cannot so long as by this means or upon these termes they so agree and unite in the Main as the Establisht Order be kept up in the Land It is but Reasonable the Bishop look to This and it is Necessary that Wee look to our Consciences The Rule is in order to the End and if they will abate to us in the Circumstances or in the Lesser things enjoyned so much as we may preserve our Consciences and abate no more but that the Establishment which being made by King and Parliament requires our Subjection may be preserved in the Substance or in the greater concerns of it I see not but for Peace sake for our Souls sake for the Churches sake the thing should be done The Nonconformist is to consider well the import of such Texts as require Subjection to the Higher Powers and he is out of Conscience to the Fifth Commandement to comply with their Injunctions to the uttermost that may give them satisfaction so far as he can without Sin The Bishop is to consider the import of such Texts as tell us what a dangerous thing it is to give occasion to the Doubtful to do any thing against their Consciences and he is out of Conscience to the Sixth Commandement for fear of destroying him for whom Christ dyed to take heed as he would of his life to put a man upon any more than he is convinced he can safely do When the Nonconformist does what he can the Law of God will bear him out in that which he does not and if he suffers he has peace in his Soul If the Bishop likewise shall Receive a man upon this account as one that cannot require more of him lest he wound his weak Conscience and so sins against Christ I do not doubt but the Law of God will justifie him also in whatsoever he falls short in the execution of the Law of Man I know the Law does indeed make no difference between those that would do what they can and those that do any thing less than all it requires but the great Law of Charity Mercy and Righteousness or of Meeting to others that measure as we would have met to us in the like case does require other things This is a Truth to be made known and propagated to the Nation that all Laws or Injunctions of Men whatsoever which are not consistent with the Law of Nature or Word of God so far I say as they are inconsistent therewith are void null and no Laws Nihil minus sunt q am leges as Cicero De legibus
change of Government The power of the Keyes is committed by Christ to the Minister or his own Officers The Bishop commits them to the Chancellour who is a Lay man and yet executes that Charge Who does doubt but if the Government were changed in this point it were lawfull Nay I do not say that a change of the Hierarchy it self of the Arch-bishop and Diocesan Bishop invested with the sole power of Ordination and Juridiction into the Primitive Episcopacy acting along in these things with the Presbyters is in it self unlawfull but that it lyes in the power of a Parliament if they please to do it When I do then thus put in my exception as to the Matter Covenanted even the Alteration of Government precisely considered and rest my self only in shewing how this Oath in the Act of Covenanting was indeed in the Complex consideration in regard to that matter obivously unlawfull as I judge and give my Reason if this shall content the Bishop and serve my turn I may have cause to acknowledge his candour but none of my brethren have any to be offended at me for what I do In the last Clause I find no need of any Exception or Interpretation That which remaines therefore now in regard to this Subscription is only to put my had to my Paper which if I obtain hereby the use of my Ministry and none can convince me of sin in it I am content to do If I obtain it not if shall suffice me to have made the tryal and the matter shall be all one in point of Conformity between God and my soul as if I were clear altogether and had put no name at all to it J H. Thus much then for the Subscription I have offered my Rule and I have proceeded to Practise which I have done in the General and in this Particular I have no more to say of that Of the former the General there are several branches mentioned before and there are some of them wherein I perceive it neeedfull to make yet some further declaration more especially Concerning the Common Prayer Concerning my Second Orders and Concerning the Church Articles And when I have also done this my work is not quite done I have something to leave then if it might be obtained on other hands For the first the Common Prayer There are many particular things little and great in some part or other of the book which I must professe really I cannot give my unfained assent and consent unto and think that any man who is severe at any time upon his Conscience can hardly choose but be startled at I remember some years since a Conformist Minister using the Common Prayer in his house gave me this reason It was required he said of all Ministers and turned me presently to this passage in the Preface before the Prayers And all Priests and Deacons are to say dayly the Morning and Evening prayer either privately or openly not being let by sickness or some other urgent cause From that time I perceived I was no man for the Declaration of Assent and Consent to all and every thing contained in and prescribed by this book and also that by the shift of those words to the use I could not help my self I dare not give my consent to the use of any thing which I never intend to do I do and I shall use at home my own Prayers In the other Preface before Ordination there is a difference of Order or Office asserted between Bishop and Presbyter which was put in also in this new book on purpose when such men as Field Mason Davenant Mead Vsher do hold a difference in Degree only I cannot assent to this because I was otherwise engaged in print before this book was enjoyned and I cannot retract my opinion without conviction In the same place there is this passage but with more words And to the intent that these Orders be reverendly esteemed no man shall be accounted or taken for a Lawfull Priest or be suffered to execute the function except he be called according to this for me or bath had formerly Episcopal Ordination Reader can thy heart consent to this Art thou so assured that the nation lies under no guilt in turning out so many Ministers who were Ordained only by Presbyters as thou darest partake in the deed by thy Consent My heart I am sure will not serve me to do it In the Athanasian Creed I cannot assent to the Proeme and Conclusion by no means and God forbid they should be true The whose Creed and Articles of it I believe but I believe not that every one that don 't is uncapable of Salvation I will mention one more peculiar thing and it is a great matter that sticks with me being against my written judgement I perceive the Liturgy though all its Offices does lay the Notion of the Church upon so narrow a foundation as the Congregationall men do and I think that without some other Hypothesis we cannot defend our selves against Separation It is not upon the Christian profession in general in opposition to other Religions but upon the profession of no less than a true saving faith the child is baptized when the Sureties in the name of it self and not of its Parents do answer actually Credo Abrenuncio Having thus professed faith or repentance it is said to be Regenerate in the Office performed Upon the same profession renewed when the child comes to more years it is Confirmed No man is then admonished or presumed to be allowed to come to the Sacrament but upon an assured faith And none are burried but according to a Church judgement of Charity as Professours they are and must be accounted to go to Heaven I cannot tell well how to relish this for here is no bottom methinks for a National Church I must have such a Notion of the Church Catholick National Parochicall as a Polliceor according to the Catechisme may serve for a persons entrance into it and all the Ordinances of Worship and Discipline be means after to excite him unto grace and his duty as well as to edify him when he is holy unto Salvation This is no place I know for such a discourse Only I am not willing to be Choaked in it by swallowing this Pear of Assent and Consent In the Orders of Deacon I never approve since my self was faulty that a man does Solemnly promise to performe that Office the duties hereof being read to him when he is made Priest also at the same time and immediately casts off that Charge In the Rubricks to the Communion Baptisme and Burial if I consent to every thing prescribed or to the use of every thing there prescribed I must not deliver the Bread and Wine to a man if he scruples to Kneel at the Sacrament I must turn away his child from baptisme if he Scruples God-fathers and if the Child dies before it is Christened though the parents be my dear friends I
any but to whom they can in point of Conscience In the last place To the intent that a free search after Truth may be encouraged and many other Scruples avoided upon that account I would have them Authorize this one thing which I have offered as more peculiar in this Paper which is That though an Authentick Interpretation which is the Sense and Meaning only of the Law-giver be that Interpretation which is to be regarded as the Substance of all Laws seeing no Law as no Scripture is of Private Interpretation yet in all matters of Words merely and Phrases an Interpretation that is Vsual and in all Articles or Theses for Concord which I distinguish from Laws about Religion and the Homilies of the Church a Doctrinal Interpretation be sufficient for an Assent or Subscription to them These are the Things and there is no less than these and I think no more than these which are necessary to reconcile the Moderate Conformist and Non-conformist which is one Part of my Designe and Accommodation If they will pull out Nine Thorns out of our Feet and leave a Tenth we cannot go along with them Be it resolved therefore by the Grace of God and both Houses that if any Person be willing to conform to the present Establishment of the Church of England and her Service appointed upon these any of these and every one of these Explanations Alleviations Declarations Lenitives or Cautions he shall be admitted to any Ecclesiastical Preferment and enjoy the use of his Ministry without Molestation All Statutes Canons or Laws to the contrary notwithstanding To pass now to the other part of this Bill or Designe which is Indulgence In the way Because the very Superintendency of Bishops and that Subjection to them which is required by the Constitution of the Realm is or may be an Hindrance to many sober Ministers and other Protestants of coming into the Church who are ready to consent to the Doctrine but not to the Discipline or Government of it I would have them declare That so long as any Person or Party do acknowledge the King's Supremacy as Head of the Church in this Nation and obey their Ordinary in licitis honestis upon the account of his Authority committed to the Bishops and their Officers as Substitutes of his for the Exercise of that External Objective Regiment Circa Sacra which is granted by all our Divines to the Higher Powers in every Nation it is much as is or can be required in Law to the owning Episcopal Jurisdiction and shall serve them to all Intents and Purposes no less than a professed Belief and Acknowledgment of the immediate Divine Right of it That is Although there be some that cannot acknowledge our Diocesan Prelates to be Christ's Officers distinct from the Elders in Scripture yet so long as they can live peaceable Lives in Obedience to them as Ecclesiastical Magistrates under his Majesty for the keeping the several Congregations in their Precincts to that Gospel-Order which themselves allow and for Supervising their Constitutions in things indifferent that nothing be done but in Subordination to the Peace of the Kingdome which is a Notion wherein the Judicious of every Party may acquiesce it is enough for their Reception into National Church-Union And this is so far from Derogating from the Bishops Office and Dignity that it were a way to be chose in Policy to advance it while it makes his Authority significant to the Presbyterian and Independent as well as to the Minister that hath a Living and rears him an Inspection over the Gathered as over the Parochial Congregation And forasmuch then as there are moreover some Ministers of a good Life that cannot according to their Judgments allow of our Parochial Churches nor the Book of Liturgy but do choose to Worship God and Jesus Christ in the way of their gathered or separate Congregations and crave the Protection and Clemency of the King upon their Allegiance as other Subjects enjoy the Conscience being obnoxious to God only and not capable to be constrained by the Rigour of Laws or by the extreamest Execution of them If the Parliament-Men would know further what we would have I would have these Men all forborn and let alone thinking this Advantage the Church-Men have over such to be enough that they have the State-Countenance and these are uncapable in their way of all Publick Emolument till they come into them And to the intent the Forborn may be wrought upon by the proper Motives of their own Good and at their own Time I would have as the other designed Part I say of such a Bill such a Universal Act of Grace be granted that all and every Christian-Subject throughout his Majesty's Realms that profess themselves of the Reformed Religion be pardoned all Faults and Penalties whatsoever incurred upon the account of any forepassed Non-conformity and that they shall not during so many Years to come as shall be Voted be vexed or persecuted any more for their Consciences in the matter of Religion Provided they commit not any heinous Crime worthy of Punishment but carry themselves Innocently and Peaceably both with Submission to all due Order in their own Churches and without Disturbance to the Civil or Ecclésiastical Government now setled in the Nation There are these two Ingredients that are necessary to the Happiness of the Kingdom Vnion and Liberty Union is for strengthning the Church for God Liberty is for strengthning the Land for the King There is Trade to be encouraged and Wars to be Managed and Liberty of Conscience serves these ends against our Civil Enemies in helping us to more hands as Vnion serves us against Popery and the Enemies of our Religion And what indeed should we do with our Brethren that differ from us in opinion Shall we smite them No but set Bread and Water before them Persecution will make them more zealous and combine them but liberty must brake them or win them They must have time And if the naming what time may not be waved and I may speak who spake the rest I would set it during this Kings Reign that so every Man may pray for his Life and he may have the Title more augustly of Carolus Clemens when he dyes And for the making our Union of better signification to the Concern'd and more effectual prevention of that Scandall which is raised on the Clergy through the Covetousness of some A fault that we Ministers are taxed with generally even when we seek but things just and these therefore must take the more heed who heap up to themselves all the Preferments they can get which are neither agreeable to their Labour or their want nor to the duty of that tremendous calling unto which they are called but by this means many other Ministers are deprived even of necessary maintenance for their families and an occasion is administred to themselves of pride an undecent immeasurable Exaltation above their rank and birth to the