A Treatise of Episcopacy, Part 2 · Chapter 19
CHAP. XIX. The ſame Impoſſibilty proved by Experience.
THey ſay Experience is the teacher of fools: But O how well were it for the Churches of Chriſt, if their Reverend Biſhops (who think themſelves only meet to govern them) had but learnt by it, theſe 1300 years, at leaſt. The Experience which I offer you is,
1. That of the ancient Churches: what work the enlargement of their Dioceſſes, and growing great by the greatneſs of their charge made quickly by the deſtruction of true diſcipline, abundance of forecited teſtimonies ſhew. To which what ſad complaints might I add out of Socrates Chryſoſtome. Iſidore Peluſiata and many others: which made Gregory Nazianz. Orat. 1. Say ſo much of the difficulty of a Biſhops work, and to depoſe himſelf when contentious men were ready to depoſe him, and to wiſh ſo earneſtly that there had never been greatneſs and Priority and difference of Seats as Upper and Lower among the Paſtors of the Churches being tired with their contentions pride and envy, even of▪ the Orthodox themſelves: who inſtead of doing the work, contended for power and preeminence.
I cited ſome of Chryſoſtomes ſayings before, de ſacerdot. l 3 c. 16. 17. where he ſheweth the greatneſs of a Biſhops work, and p. 57. So p. 58. Niſi quotidie Epiſcopus omnium domos circumierit, in hac parte vel eas ſuperans, quibus nullum aliud ſtudium eſt quam in foro verſandi deambulandique, hinc omnino offenſiones infinitae emergent: Neque enim ij ſoli qui aegrotant, ſed & qui ſani ſunt, inviſi ſe volunt: Id quod non religionis ac pietatis, ſed honoris dignitatiſque potius nomine plurimi ſibi vendicant. Ac ſi quem forte contigerit ex ditioribus potentioribuſque Chriſtianis, eccleſiae uſu lucroque communi ita urgenti, ab Epiſcope frequentius inviſi, hic protinus Epiſcopus palpatoris atque adulatoris notam ſibi inurit. Chryſoſtome ſpeaketh like a man that knew by experience what a Paſtors work is: And if our Biſhops muſt go to every houſe, how many years pilgrimage would it be to go but once through all their Dioceſes?
Bernard, ſaith Epiſt. 82. Cum praeſideant urbibus valde populoſis, & coetus, ut itadicam, patrias, propriae Diocaeſes ambitu circumcludant, occaſione inventâ … quacunque veteri privilegio, ſatagunt ut vicinas ſibi ſubdant civitates, quatenus duae quibus vix due Praeſules ſufficiebant, ſub uno redigantur antiſtite. And the doleful lapſe of diſcipline hereupon all Hiſtory witneſſeth.
Which made Eraſmus ſay, Eccleſ. lib. 1. Quantum negoti… credimus eſſe, cum praeter vicos & pa…os▪ viginti frequentes & amplae civitates (ſuch as our big Market Towns) uni parent antiſtiti—Et multorum praeſulum ditio tam late patet, ut ſiquam maxime forent expediti omnibus mundanis negotiis▪ non poſſent tamen in omnibus oppidis Concionari; quum bodie una civitas quamplures requirit Eccleſiaſtes: How much leſs will one perform all the reſt of the Biſhops work?
Saith Muſculus Loc. Commun. de Miniſt. p. mihi 438. [Quare viderint Epiſcopi, &c. [Let Biſhops look to it, who when they cannot (or do not) rightly Miniſter to one Church, extend their power, not to ſome few Churches, but to whole Provinces. Let them read Chryſoſtome on Tit 1. Per civitates, in every City, &c. Theſe things made Luther ſay adverſ. falſò nominatum ordinem Epiſcop. To. 2. p. 310. Perinde habet, &c. It is with theſe wicked ungodly Biſhops all one as if the Devil himſelf, ſhould mitred and ringed ſit in the chair and himſelf rule the people.
And Biſhop Hooker in 8 precep. ſaith, Et certe ſi jam vigeret antiquus ille ergae populum amor, If they had the ancient Love to the people, they would themſelves confeſs that there is more work in one City, than the beſt men can eaſily do. They know well enough that the Primitive Church had no ſuch Biſhops till the time of Silveſter the firſt. (I cite this ex Altar. Damaſcen having not the Book at hand.
Fileſacus tells us, ex Concil. Triburienſi c. 26. Relata eſt coram ſancta Synodo quaeremonia plebium, eo quod ſint quidam Epiſcopi nolentes ad predicandum, vel ad confirmandum ſuas per annum paraecias circuire, de Orig. Paraec. p. 537. What would they have done if they had been in our times.
See Iſidore Peluſ. Ep. 246. l. 2. p 236. teaching Biſhop Euſebius▪ (and Theodoſius) what a Church is, who had ſo far loſt the true Epiſcopacy, as to take walls for men, and to abuſe and ſcorn the true Church or godly people while the Walls were adorned, as if Chriſt had come from Heaven more for [Walls than Souls] &c. of which before.
In a word, nothing is more evident than that true Diſcipline was ſhut out at the times and in the degrees as Dioceſſes were enlarged; and that in A…rick and other places where the Churches or Dioceſſes were more ſmall and numerous, diſcipline was beſt preſerved.
II. The ſecond ſort of experience is, that of almoſt all the Reformed Churches, who have found the Paſtoral work and Diſcipline particularly to be ſo great, as that leſs than all the Pariſh Miniſters concurring could not perform it. 1. Thoſe Churches which with Calvin ſet up Presbytery, exclude no Paſtor from the Governing part; but took in Elders of the people to help them, becauſe experience had told them that all the Miniſters were too few: what then would one Biſhop and Chancellour or Vicar have been able to do?
2. The Lutherans who ſet up ſuperintendants, commonly ſo ſet them over the Paſtors as not to take away the true Paſtoral power of governing their particular flocks, as finding by experience, that the old way of Prelacy would not do it: And uſually they join Magiſtrates with them, as they alſo in the Palatinate did. And it is ſuch an oderate ſupriority which is exerciſed in Hungary, Tranſilvania, and in Poland till the Papiſts rooted them out thence.
3. The Helvetian Divines exerciſe a certain meaſure of power in keeping the unfit from the Sacrament; but not what they judge to be the Churches duty, becauſe the Magiſtrate never would conſent: That the Paſtors are for it, as needful to the right ordering of the Churches you may ſee in Polani: Syntag. at large, and in moſt of their Divines of Baſil, Bern, Zurich, &c. I will now only cite the honeſt hearty words of Muſculus above 100 years ago, becauſe he was a man moſt clear and candid, and that did mancipate his judgment neither to Luther, Calvin, nor any party as ſuch; but took liberty to differ from them all (as in the points of Redemption, perſeverance, &c.) At Bern in his Loci Commun. ed. 1567. p. 421: He proveth Biſhops, and Presbyters and Doctors, and Paſtors to be all one. And p. 422. that in the Apoſtolick Primitive Church they governed the Church in common, being ſubject to no head or preſident. But after the Apoſtles daies as Hierome ſaith to avoid ſchiſm, but as he thinketh more out of a deſire of Majority; one got the name and preſidency of a Biſhop: But, ſaith he [whether this counſel did profit the Church or not, by which ſuch Biſhops were introduced, as Hierome ſaith by cuſtome rather than by truth, of divine diſpoſition, to be above the Presbyters, it hath been better manifeſted to after ages, than when this cuſtome was firſt brought in: which we muſt thank for all the inſolency, wealth and tyranny, of the Principal and Equeſtral Biſhops, yea for the corruption of all the Churches, which if Hierome had ſeen, undoubtedly he would have known that it was the deviſe, not of the Spirit of God, to take away ſchiſms as was pretended, but of Satan himſelf to lay waſte and deſtroy the ancient Miniſters for feeding the Lords flock: whereby it might come to paſs that the Church might have not true Paſtors, Doctors, Presbyters and Biſhops but under the masks of thoſe names, idle-bellies, and magniſick Princes, who will not only not themſelves feed the people of God with ſound Apoſtolick Doctrine, but alſo take care by moſt wicked violence, that it be done by no one elſe. By this deviſe of Satan it is brought to paſs, that inſtead of Biſhops, the Churches have potent Lords and Princes, for the moſt choſen out of the order of Nobles and great men, who being upheld by their own and their kindreds power, may domineer over the flock of God as they liſt.
And p. 423. The office appointed to the Biſhops that came after the Apoſtles times was to preach to the people, to adminſter the ſacred things, to preſcribe repentance, to take the care of the clergy and the people both in City and Country, to ordain, to viſit, to take care that the goods of the Church be rightly kept and diſpenſed, and to take the patronage of Church-matters with Princes. And if the Biſhops had but ſtaid here, it had been better with the Church: Or if the Prelates and Paſtors of our times would return to theſe Canonical Rules, there might be hope that the Eccleaſiaſtical State and order might poſſibly be reformed; and the controverſies of theſe times might be ended by the word of God—Hence it is plain that the office of true Presbyters and Biſhops in the Church of Chriſt is, to feed the Lords flock with ſound Doctrine, and to be truly Paſtors and Teachers. But now the falſe Biſhops pretend a Paſtoral Cure, when going to the Aſſembly-Offices they are, as they take it, Epiſcopally cloathed. They put on a white ſtole, longer than ordinary; with a girdle (not ſuch as John Baptiſt wore, &c.,—The maskd Paſtor thus dreſſed doth not feed the flock of God, but performeth the Church ſervice in ſuch a geſture, Ceremony and dralect, that all the matters of the Church may be nothing elſe than certaine vaine and pompous ſhewes—ſo that if one of the Apoſtles were there, he would never ſo much as dreame that this were the Epiſcopal feeding of the Lords flock. Thus the Biſhop doing once or twice a year doth Suffciently performe his Office, what ever he do the reſt of the time. The ordination of Miniſters and other things accounted Eccleſiaſtical, he committeth partly to his ſuffiragane, and partly to his Vicar, or Chancellor. The office of Teaching he committeth to ſome Doctor or Monk, ſo ſworne, as that he ſhall not dare to ſpeake a word (or hiſſe) beſides what is preſcribed him in the formes of Lawes.
Thus far I confeſs he ſpeakes of the Popiſh Biſhops: But who would believe he meant not ours that had ſeen them? And how little do they differ? Well you ſhall next hear him ſpeak of Proteſtant Biſhops.
Pag. 425 [Let us now come to other Miniſters, Paſtors and Biſhops, divers from theſe, who do nothing in the Church of Chriſt but Preach and teach: They have certaine daies of the weeke on which they Preach: And that is well: They Preach only out of the holy Scriptures: And that well too. But this is not well, that very many of them ſpeak formally and coldly, and not fromTheſe are not our Biſhops. the heart; ſo that what Seneca ſomewhere ſaith, agreeth to them; Animum non faciunt, quia animum non habent. They make not men hearty (or ſerious) becauſe they are not ſo themſelves: And that of the Roman Orator, thou wouldſt never talk thus, if thou ſpeakeſt from the heart: Nor do they accommodate the word of God to the Hearers, by pertinent and profitable diſtribution, but they think they have well performed their office, if they have any how ſpoken out the hour. In the mean time, they obſerve not the peoples mindes and lives, much leſſe do they reforme them: Nor do they take care how the people grow in the knowledge of God, the faith of Chriſt and in true Godlineſs: They apply not themſelves to the ſtudy of the Scriptures, nor perſwade the people to read them in their houſes; they neither take care of the poor and ſtrangers nor viſit the ſick, as little caring how and with what faith they depart: And thus they diſcharge their Miniſtry neither faithfully, prudently nor profitably. It is indeed of great moment that they bring not ſtrange Doctrine into the Church; but teach the Scripture Do…rine; and that they uſe not ſuperſtitious rites, but are not content with ſimple adminiſtration of the Sacraments, according to the cuſtome of the Primitive Church. But in this they are to be blamed, that they do things right and profitable, not from the hearts, but ſleightly, as on the by, and what is accordingly to be elſe done by a faithful Miniſter they wholly neglect. While they thus Miniſter, they do not indeed bring Errour and ſuperſtitions into the Churches, as in the foregoing ages was done. But in the mean time, inclining to the other extreme, they take the courſe which by degrees will bring the people into that indifferency in Religions which is the moſt peſtilent, and to drink in Epicuriſm the waſter and extniguiſher of all religion. Wherefore I beſeech them in the Lord, that they fully performe and diſcharge their Miniſtry, and not thus by the halves] Thus far he deſcribeth our ordinary better ſort of the Clergie, but not our Biſhops.
And Pa. 431. [They that labour more to keep up the authority of Biſhops, than to ſave the people, when they cannot convince the Miniſters, called by the Magiſtrate, of error, do raiſe a queſtion about their calling, (being themſelves neither lawfully choſen nor called) ſaying, what Suffragane ordained you miniſter? what Biſhop called you to the office? As the Prieſts by Chriſt. They queſtioned not his work, which they could find no fault with, but his power—ſo theſe, where they cannot by Gods word defend their own errours and abuſes, nor diſprove our true doctrine, they fly to the Epiſcopal power and authority, as if they did paſſeſs any ſuch umblamable and lawful power, when they neither diſcharge the office, nor have the power of true Biſhops; wherefore let no true ſincere Miniſter of Chriſt, regard the barking of theſe men, but as content with the teſtimony of his Conſcience, and his calling to teach by the Lawful Magiſtrate, go on in the Lords work with alacrity of ſpirit.]
Here he addeth the manner of their calling at Bern, by the election of the Paſtors and confirmation of the Magiſtrates, and reception of the people, that you may know what he meaneth by the Magiſtrates Call.
And p. 436. having told us, that Chriſtianity falleth where the election and Paſtoral care of the Miniſtry falleth, he addeth. [But now they that endeavour to put out the light of truth, boaſt much of the power of Biſhops, Arch-Biſhops, Metropolitanes, Patriarcks, and the Roman Pope; where if you urge them to it, they are not able to prove by any truth of divine inſtitution, that ſo much as this firſt miniſterial power (of Miniſtring in the Church) is in thoſe Biſhops, Arch-biſhops, Metropolitanes, Patriarcks or Pope, that is, in theſe Church Lords (Satrapes). Let them prove that theſe are true Miniſters of Chriſt. I ſtrive not about Epiſcopacy (ſimply) in it ſelf, whether it be to be numbred with Chriſts true Miniſters: But the controverſie is whether ſuch Biſhops as our age too patiently tolerateth are to be numbred with Chriſts true Miniſters; It is greatly to be feared, leſt in the day of judgment they will hear that dreadful word from God, Depart from me ye workers of iniquity, I know you not.]
I have added more of Muſculus then directly concerneth the point now in hand, becauſe I would take him all together. And becauſe the Helvetians are not accounted Presbyterians. I add Bullinger, Decad. 5. Serm. 3. p. (mihi) 377. 378. and Serm. 4. p. 383. Where he ſheweth that Dioceſan Biſhops have not the ſole power of ordination, that Presbyters and Biſhops were the ſame and had the ſame work, and the horrid abuſes, that came into the Church by the degenerating of Epiſcopacy: And Decad. 5. Serm, 10. p. 491. that in latter Ages, Prelates and Biſhops, ſnatching by tyranny that power of excommunication, to themſelves which before was uſed by the Paſtors in Synods in common, and ſacrilegiouſly uſing it againſt the firſt inſtitution, had tarned a wholeſome medicine into deadly poyſon, and made it abaminable to good and bad. But I may not recite all.
Wagundus was no Presbyterian, being ſuperintendent of Magdeburgh firſt, and after of Wiſmaria, and after of Jene, and after Biſhop Pomeranienſis; nor yet Math. Iudex. yet go they the ſame way as may be ſeen, Sytagm, p. 1049. de excom. p. 1114. de Eccleſ. p. 1135. de Miniſt. Should I cite all that is ſaid by thoſe that never were called Presbyterians, about the degeneration of Epiſcopacy, the largeneſs of their charge, the ruine of diſcipline by their tyranny, ambition and graſping wealth, and titles, when they neither will nor can perform the work, I mean by Luther, Melancton Illyricus, Chytraeus, Tzegedine, Bucer, Zuinglius, Oecolampadius, Gryneus, Aretius, Gualther, Pet. Martyr, Paraeus, Chenmitius, Pelargus, &c. I ſhould but overweary the Readers patience. I only add that if the Churches of France, Belgia, Geneva and the reſt of the Presbyterians, and the Churches of Tranſilvania, Hungary, and formerly, Poland (that were Orthodox) and Bobemia, Brandenburgh, Saxony, the Palatinate, &c. that ſet up another ſort of Epiſcopacy, had found, that the old or Engliſh ſpecies would have done the Miniſterial works it is not credible that they would all have rejected it.
III. The third part of that experience which I alledge is the Biſhops own.
1. This is ſignified by their confeſſions before named,
Ar. Biſhop Uſhers reaſons for the ancient uſe of Epiſcopacy with their Presbyters who ſhall be acknowledged true Church Governours over their flocks, is fetcht from the need of ſo many to the work. And Mr. Stanley Gower late of Dorcheſter was wont to profeſs (being long intimate with him) that he profeſſed to him that he took a Biſhop to be but primus Preſbyterorum, of the ſame order, and every Presbyter a Governour of the flock: And when he asked him, why then he would be a Primate as he was, he told him that he took it not for any part of his office as inſtituted by Chriſt but for a Collateral Dignity which the King was pleaſed to beſtow on him, for the more advantageous diſcharge of his Spiritual Office.
What Biſhop Jewels opinion was to the like purpoſe is plain enough in his works.
Biſhop Reignolds (that now is) profeſſed to me his opinion to be the ſame, when he took the Biſhoprick, and when he ſaw Dr. Stillingfliets book, that no form of Church Government is preſcribed in Scripture, profeſſed that it was always his opinion; And joyned with us in our propoſals for Biſhop Uſhers Model.
Dr Stillingfleet in his Irenicon hath ſaid ſo much againſt the Jus Divinum of our Prelacy as can never be anſwered.
I have talked with many of the Biſhops and Epiſcopal Conformiſts my ſelf of theſe matters, and I do not remember that ever I ſpake to one accounted a Learned man, that did not confeſs when driven to it, that the Greatneſs of the Dioceſſes, and the Chancellors Government by the Church Keyes, were cauſes of ſo great a lapſe of diſcipline, as is to be groaned under: And can ſhew us no probability, it poſſibility of reſtoring it, while it ſo ſtands. And yet they would have us ſubſcribe and ſwear never to endeavour any alteration of the Church Government: not excepting in our place and calling, by petition, or otherwiſe, no though the King commanded us.
Biſhop Hall in his Mod. Offer doth confeſs the faultineſs, and deſires reformation: and in his excellent Peace-maker, would take up even with a preſidencie durante vita, as ſufficient to reconcile us.
Dr. Hammond himſelf oft complaineth of the lapſe of diſcipline, and the clergies and peoples vices thereupon.
The Liturgy wiſheth the godly Diſcipline reſtored, but doth it not, as if in our caſe it could not be done.
Abundance of their Writers lament the ſcandals of clergy and people which have abounded, of which I ſhall ſay ſomewhat more anon.
2. And this is yet plainlier confeſſed by the Actual omiſſion of diſcipline: We need not to diſpute whether that can or be ever like to be done, by our Prelacy, which is no where done, and never was done, no not by any one man of them, not excepting the very beſt; ſo that if they had not come neer the Eraſtian opinion in their hearts, and thought this uſe of the Keyes to conſiſt but in bare Teaching, or the reſt to be of no great need, it had not been poſſible that they ſhould have quieted their Conſciences. Or at leaſt, if they did not do it, by ſaying, I cannot help it; It is not long of me: As Biſhop Goodman layeth it on the King in the caſe of Chancellours, and moſt lay it on the Church-Wardens and Miniſters for preſenting no more: But all muſt confeſs that little is done beſides the troubling of Nonconformiſts. It is not one of a thouſand in a Dioceſſe, I am confident, that ever is brought under the excerciſe of Church diſcipline that ought to be; Nor one of many thouſand that ſhould be ſo according to the ancient Canons of the Churches. If I ſhould give no other inſtance, than the ordinarie neglect of all Gods publick worſhip (Preaching, Prayer and Sacraments) in publick, Churches or any other Religious Aſſemblies, I do not think but ten thouſand perſons in this Dioceſſe, and twenty thouſand, if not fourty, in London Dioceſſe are guilty, that were never queſtioned by the Church.
I may therefore argue thus: That which never was done by any one Biſhop in England, being the confeſſed work of their office is naturally or Morally Impoſſible to be done (or if it have a poſſibility it is as bad as none, when it never was once reduced into act) But the true exerciſe of Church diſcipline on all or the hundredth or many hundredth perſon that it is due to; was never done by one Biſhop in England, that can by any credible Hiſtory be proved (ſince the deformation or reformation) Ergo.
The ſtrength of the Major is plain. 1. From the Biſhops own mouths who uſe to praiſe themſelves as the Wiſeſt, Learn dſt and beſt of the Clergie, and therefore fitter to be truſted with the Government of the Church than all or any of the Presbyters (though but under then) And they would take it heynouſly if we queſtion their wiſdom conſcience or honeſty, and if they are all or moſt ſo good, ſure it is long of the ſtate and conſtitution of their places, and not long of their perſons, that their very proper work is made but a ſhaddow and a dream.
2. But though this be but ad homines, yet really we have had very worthy and excellent perſons to be Biſhops; what a man was Jewell? Arch-biſhop Grindal had Godlineſs enough and reſolution too to make him odi…s, and favoured Lectures and Preaching, &c. Enough to bring him down, if Cambden, Godwin or Fuller, are to be believed: but never could do this work of diſcipline, upon one of hundreds or thouſands under him. We had an excellent Arch-Biſhop-Abbot afterwards, good enough to be reproached by Heylin, and to ſuffer what I need not mention, but never able to do this work. What Learned, Judicious worthy men, were his Brother Robert Abbot and after him Davenant, Biſhops of Salisbury? And how good a man was peaceable Biſhop Hall, ſo Uſher in Ireland, Moron and many more? But no ſuch thing was done by any of them? what ſhould I ſay now of Biſhop Reignolds, and Biſhop Wilkins, Men Learned and extraordinary honeſt in theſe times: But let any man enquire whether any ſuch thing as the diſcipline in queſtion is exerciſed on the thouſandth Criminal in their Dioceſe? Indeed we have heard in Biſhop Reignolds Dioceſe of a great number cenſured for Nonconformity: And it is his praiſe that it was not his doing; but his Chancellours (though heretofore Judge Advocate in Fairefaxes or Cromwells Army.) And to ſay now that it is long of Church-Wardens, Chancellours, &c. Is but to ſay that the Church is corrupted, the Epiſcopal diſcipline almoſt quite caſt out, and all the remedy is to ſay, It is long of ſomebody: Like the Phyſician whoſe Praiſe was, that his patients dyed according to the rules of art; or the nurſe whoſe praiſe was, that though moſt of the Children periſhed, it was long of themſelves or ſomebody elſe.
IV. But the fulleſt experience, which ſo far ſatisfieth me that all the books in the world cannot change me in this, is my own, and the reſt of my Brethren in the Miniſtry. I have lived now (through Gods wonderful mercy) threeſcore years wanting leſſe than four *Now ne…r▪ ſixty five I have …ately heard two excommunicated for teaching School and being married without Licenſe, and a thi…d no cauſe named.In all this time, whilſt the Biſhops ruled, I never heard one man or woman called openly to repentance for any ſin; nor one ever publikely confeſs or lament any ſin? Nor one that was excommunicate in any Country where I came, except the Nonconformiſts: Nor did I hear of any but one man to my remembrance, who did formal penance for Fornication, I doubt not but there have been more: But the number may be conjectu…ed by this. I lived under a great number of drunken and ignorant Curates that never preached, and Schoolmaſters, my ſelf, and many more were round about us, that were never troubled with diſcipline, or caſt out. I never lived where drunkards and ſwearers were not common; but never one of them underwent the Churches diſcipline: But thoſe that met to faſt and pray, and went to hear a Sermon two miles off, when they had none at home. But yet this is the laſt of my conviction.
When I undertook a Paſtoral charge my ſelf; I kept with me two Miniſters to aſſiſt me (at one Pariſh Church and a ſmall Chappel): I had three Godly Juſtices of Peace in the Pariſh, who to countenance our diſcipline kept their monthly meeting at the ſame time and place. I had four ancient Godly men that performed the office of Deacons: I had above twenty of the Seniors of the Laity, who without pretence of any office, met with us to be witneſſes that we did the Church and ſinners no wrong▪ and to awe the offenders by their preſence: Theſe met once a month together, we had almoſt all the worthy Miniſters of the Country agreeing and aſſociated to do the like in their ſeveral Pariſhes as far as they were able; that unity might the more convince offenders: We had in the ſame Town the next day after our monthly Town-meeting, an Aſſembly of a dozen or twenty ſuch Miniſters, to edifie each other, and that thoſe might be tryed by them and before them, whether we could perſwade them to repentance, who could not be prevailed with by ourſelves: And, which was our eaſe incomparably beyond all this, the times nor our judgment allowing us to uſe diſcipline upon none but ſuch as conſented to our office and relation to them, we told them that we had all agreed only to exerciſe ſo much of diſcipline as Epiſcopal, Presbyterians and Independants had no controverſie about (ſome of the Epiſcopal joyning with us) and that we would exerciſe it in all our flocks, but we could be Paſtors to none againſt their wills; whereupon of about 3000 perſons, 1800 or more of which were at age to be Communicants, all refuſed to do any more than hear me preach, (for fear of diſcipline) except about 600 or a few more. Theſe 500 were the moſt underſtanding Religious part of the Pariſh, all the groſly ignorant, and the Common ſwearers, and all the Drunkards and ſcandalous perſons were among the refuſers, except about five or ſix young men that had got ſuch a Love to tipling that they could not leave it. Theſe hid their ſin a while: But could not long: Yet the trouble and work that theſe five or ſix men made us, ſometimes by Drunkenneſs, ſometimes by fighting, ſometimes by ſlandering their Neighbours, or ſuch like was more than it is eaſy for an unexperienced perſon to believe. So hard was it to bring them to a Confeſſion of their ſins or to ask thoſe Forgiveneſs whom they groſly wronged, that when we endeavoured with all our skill to convince them, and uſed both gentle exhortation, and alſo opened to them the terrors of the Lord, when we prayed before them that God would give them repentance, when their own Parents and relations joyned with us, all would not make them confeſs their ſin, but we were forced to caſt them out of our Communion (for the moſt part of them). And among all the reſt there were ſome that ſometimes would need admonitions, and reconciliations with one another, which found us ſome work. But if we had but been troubled with all the other (1000 or 1200 as was ſuppoſed) of the Pariſh, and ſo with all the Swearers, railers, Common Drunkards, ſome Infidels, &c. What work ſhould we have had? So much as I dare confidently ſay that (without being half ſo ſtrict and troubleſome as the Ancient Canons were) all we could not poſſibly have done more in the work of diſcipline, than Govern that one Pariſh. Nor could we have done ſo much, but with ſuch omiſſions as nothing but diſability would have quieted our Conſciences under.
And that you may know that I give you not my ſingle experience, the reſt of the honeſt Miniſters of the County. 1. Sometimes durſt not aſſociate with us, becauſe the ſcandalous perſons of their Pariſhes were ſo many and ſo maſterly and fierce, as that they were not able (they thought) to exerciſe any diſcipline among them. 2. Some that did joyn with us were fain to do as the Independants, and gather out ſome of the beſt to be their flock as to Communion in the Sacrament, and let the reſt live quietly as bare hearers, becauſe the offenders were ſo many that they durſt not exerciſe diſcipline on them. 3. Some did even give the Sacrament to all promiſcuouſly how ſcandalous ſoever, to avoid the difficulties of exerciſing diſcipline. 4. And all over the land they were faine to take the ſame courſe with theſe ſorts aforeſaid, yea and more, too many quite forbear the Sacrament, becauſe they could not keep away the ſcandalous. 5. And too many took up the way of Separation, and gathered Churches out of theſe Churches, according to their ſeveral opinions, becauſe the Pariſhes were ſo bad, that they thought them uncapable of diſcipline. Though yet the truth is. 1. Many ſuch made them worſe than they were. 2. And took the courſe that was eaſieſt to them, by avoiding the moſt difficult part of their work; 3. And they were led to it by over valuing Expreſſive parts in ſome of the people, and unvaluing the good deſires of ſome that wanted ſuch Expreſſions.
And if we that found diſcipline too hard a work for us to exerciſe in our ſeveral Pariſhes, ſhould have dreamed that one of us, was ſufficient to have exerciſed it on a thouſand or many hundred ſuch Pariſhes (by our ſelves and Chancellors) O what Monſters of ignorance, ſhould we have been.