A Treatise of Episcopacy, Part 2 · Chapter 24
CHAP. XXIV. Some teſtimonies of Prelatiſts of the late ſtate of the Church of England, leſt we be ſuppoſed partial in our deſcription of it.
1. FOr the true underſtanding of the late ſtate of the Church of England, the Reader may find ſome light, in the Lord Falklands Parliament Speeches, and Sir Edward Dearings, and in Heylins own Hiſtory of the Sabbath, with Pocklingtons Sunday no Sabbath, and the Biſhop of Lincolnes book of the Holy Table name and things, and Dr. Heylens anſwer to him; And the ſame Heylins Hiſtory of Arch-Biſhop Laud: and from Mr. Thornedicks four laſt bookes.
II. To what common ſcorne all ſerious Godlineſs was brought by the rabble through the abuſe of the name Puritane, uſed by the Prelatiſts to make odious the Nonconformiſts, is after ſhewed out of Biſhop Downame, and Mr. Robert Bolton, who is large and frequent in it.
III. Biſhop Halls Confeſſion of the corruptions in the Church Governours and Government in his Modeſt offer and Peacemaker, and his diſclaiming thoſe that deny it, I have cited elſewhere.
IV. Williams Arch-Biſhop of Yorke, Morton Biſhop of Durham with many other Epiſcopal Divines of greateſt name and worth, did aſſemble in Weſtminiſter and collected a Catalogue of things needing reformation in Diſcipline and worſhip, which are to be ſeen in print.
V. A Prelatical Divine in a Treat: called Englands faithful Reprover and Monitor, thus ſpeaketh to his prelates and Paſtor pag. 60, 61. &c. And now with what depth of ſorrow ought we to recount your paſt errours, partly through neglect of duty, partly through abuſe of power—*Ithacia… were the faithful in your truſt? did ye diligently inſtruct the ignorant? ſeverely puniſh the diſobedient? Endeavour to reclaime thoſe that walked diſorderly and contrary to the Goſpel—That ye were violently bent againſt Action and Schiſme, againſt ſingularity and Nonconformity, all confeſs; a few excepted who thought nothing too much, yea nothing enough in this kind, how oppoſite ſoever to Chriſtian mildneſs, prudence and Conſcience: But in the mean time, by reaſon of your Connivence or Supineneſs in the Epiſcopal office, Ignorance and Superſtition every where miſled the people, and cauſed them to wander in darkneſs, not knowing whither they went. Profaneſs like a rank pernicious weed overſpread the field and Vineyard of the Lord—And the prophane and vicious lives of thoſe who ſtood up in defence of your Government *Moſt of the prophane.occaſionally gave increaſe and added ſtrength to the oppoſite factious party, who alledged this as one main ground of their ſeparation from the Church, that thoſe who adhered to it, were for the moſt part unworthy to have Communion with any orderly well governed Congregation of believers, becauſe of their looſe and ſcandalous manner of living, which becauſe they could not redreſſe, they did pretend at leaſt they were bound thus to ſhun and avoid as hateful to God and to good men. Wherefore ye did not carefully ſeperate between the precious and the vile *1. Ye… but th… did, by perſecuting the …eſt. 2… They could not becauſe they were Dioceſans, and would not becauſe▪ too may of them hated the best.but conſulting with fleſh and blood what ye were to do in this caſe, thought in humane Policy to break the power of one party, by ſtrengthening the hands of the other *The de…oiſt.or not binding and reſtraining them with the Cords of Eccleſiaſticall diſcipline. Thus while you oppoſed Profaneneſs againſt Schiſm *O good Biſhops.or did let that looſe at this, or ſecretly favoured and upheld it in hope to ſuppreſſe the later by the former, the one grew too ſtrong by the violence of oppoſition for your ſelves, and both for the Church in order to peace and holineſs. As for your labour in the work of the Miniſtry, how little it hath been for many years together, it is even a ſhame to mention, ſome of you wholly exempting your ſelves, from this neceſſary burden of their calling, for eaſe and pleaſure: Others ſuppoſing it a task and employment too low and inferiour for them—The reſt for the moſt part, ſlightly or ſeldome bearing it with their ſhoulders, and laying it aſide preſently, as that which concerned other men, and not themſelves any longer than they liſted; And thus far had been pardonable with men, had care been taken to ſee this work duely performed by the Clergy—But alas there were not wanting of you, who did not only wink at the wilful neglect of their inferirour bretheren in this point of Miniſterial duty: But did countenance and favour ſuch as were moſt peccant therein, judging them moſt averſe from faction, who were leaſt conſcious *Very trueOf Preaching to the peole, and faireſt friends to the preſent Government, who were looſe enough, God knoweth, in their office and converſation. Whence it came to paſs that very many who were for you in the time of Tryal, were ignorant and diſſolute men, *Marke what they were ſequeſtred for.diſhonourable to your party, and indeed to the Chriſtian Religion, which they did continually profane by their words and workes: So unſuitable is humane policy with Evangelical ſimplicity, and unſuccesful when it is uſed to ſupport the regiment thereof. And inſtead of ſending forth meet Labourers into the Lords harveſt, fit Paſtors into his flock, you ſent thoſe that were idle Shephards, loving to ſlumber, given to ſleep, altogether like your ſelves, careleſs of the Lords Heritage, either unwilling if able or if willing unable, or neither willing nor able, rightly to divide the word of truth, giving them their portion in due ſeaſon. As for thoſe to whom God had given both ability and will, to preach the word, ye permitted them not the free uſe and exerciſe of their gifts; but forbade them to teach the people as oft as they ſaw it convenient or neceſſary for their Edification. And though you did at firſt commend to them, the way of Catechizing the younger ſort—yet afterwards, I know not upon what grounds or for what reaſon, you ſo far limited and reſtrained the Miniſter in this pious and profitable practice, that ye did in a manner take away the key of knowledge, or make it uſeleſs for them, ſo that they could not enter in thereby.
And pag. 69. [of this I am aſſured, that nothing was reformed afterward in your ordinations, it being as free and indifferent for all who came, as ever—p. 70. 71. 72. [The like excuſe ſome frame for the groſs corruptions of your prerogative Courts, for commutations, unjuſt, partial and unreaſonable Cenſures of Excommunication, for unlawful (to ſay no more) ſuſpenſion of the meaner ſort from ordinances of Jeſus Chriſt, for non payment or rather diſability of paying pecuniary mulcts and fees impoſed on them, and without Equity exacted of them, by your prophane and greedy officers. They pretend the power of the Chancellour to be diſtinct and ſeparate from that of the Biſhop, in many points of ſpiritual Juriſdiction, and ſo exempt from it and uncontroulable by it, however proving illegal and exorbitant in the proceedings there of;—And ſurely it may ſeem ſtrange to any conſiderate perſon, that ye who did ſo much ſtrain your authority for the introuducing of new Ceremonies into the Church of Chriſt (ſavouring of ſuperſtition, and begetting jealouſies in mens minds of Popiſh innovations intended by you,) without prudence or Conſcience, and uſed it ſo rigorouſly for the enforcing of the old upon many ill affected to the obſervation of them, abſolutely requiring conformity to the Church Liturgy in every point, of all men, (notwithſtanding rebus ſic ſtantibus & profligata diſciplina *Marke.ſome former thereof were not appliable to divers perſons) would not extend it to the utmoſt meaſure for the rectifying thoſe great abuſes which had by inſenſible degrees crept in, and corrupted the true Primitive diſcipline—But Court employments, State flattery, and ſinful Complyances with great perſons, were the main lets, which hindred you from the due diſcharge of your office, both in preaching the word, and exerciſing the Rod of Chriſt, according to his mind and will, while ye thought in carnal reaſon, ſuch means as theſe moſt effectual for the acquiring and retaining of your greatneſs, and deſpiſed thoſe which the prudent ſimplicity of the Goſpel did offer and commend unto you: Wherefore it is no wonder if vice did reign there where flattery did abound, and that in the chief Miniſters and Meſſengers of truth, if injuſtice and oppreſſion did bear ſway,—If men were ſecure in their ſins, where peace was proclaimed—where a prophane Company heard nothing for the moſt part decried in the Pulpit but Faction, from which perhaps, alone they were free. And what could be expected from the common people, but blind ignorance, love of pleaſures more than God—when ye their chief Leaders cauſed them to err, not only through your negligence, but alſo by your example.—And I would to God ſome of you had not proved falſe and deceitful to your brethren whom ye perverted from the way of truth and peace, by your own departing from it—continuing faſt friends to the world—ye were carnal your ſelves and walked as men, ſhewing them the way to heaven with hearts and eyes fixed upon earth. For who more immoderate in their care for the things of this life than you? Who more eager in the purſuit of riches and honor, more tenacious in withholding good from the owners thereof, than your ſelves? Who were more ſet upon the uſual courſe of enriching above meaſure, and raiſing your families on high? If a dignity or office fell within the Compaſs of your Dioceſs, who was preſently judged of you more worthy to poſſeſs and manage it, than a Son or a Nephew, or a Kin'man, or an Allie, though they were many times altogether uncapable of the honor and truſt to which ye preferred them in the houſe of God, either they wanted ability of parts requiſite thereunto, or had not as yet attained to maturity of years, being not much paſt their nonage, as we have known ſome of them to be, or in all reſpects undeſerving perſons. And yet men of age, and experience, eminent for learning, and piety, muſt ſtand unveiled before ſuch as theſe, to receive directions, and commands from them, to whom they were able and fit to give the ſame: who through the juſt judgment of the Almighty, have ſince been as much and more ſcorned—than they do now ſcorn others, every way their ſuperiour, but in place.]
Here he citeth ſuch like words alſo even from Biſhop Andrews, Gonc. ad Cler. with his prediction of the fall of their order, for their vicious lives.
So p. 6. [To this ſpecious deſign, an open way ſeemed to be made by the great profaneſs and vicious living of the oppoſite party, who while they were zealous for conformity to the ordinances of men, and thought a main part of Chriſtian duty, to depend upon the obſervation of them, did allow themſelves carnal liberty inviolating the precepts and commandements of God. And this they did, as from the inbred corruption, which is common to all men; ſo likewiſe from a private ſpirit of oppoſition againſt the adverſaries of their cauſe].
And p. 10 11. Speaking of advantages againſt the Biſhops and their party▪ ſaith he [This perchance was not the meaneſt, that they might thus check and ſhame the open prophaneſs, groſs impiety, irreligion and ſin of their profeſſed adverſaries: The which (to ſpeak truth) was ſo eminent oft times and notorious in many of them, as might ſtartle a meer natural Conſcience to hear or behold it; and cauſe therein an abhorrence from their courſes, (ſo oppoſite as well to right reaſon, as ſanctifying grace) much more in a mind inlightened, though with the ſmalleſt ray of Evangelical truth. For what could be more ſtrange or hateful to men, in whom was any ſpark remaining of common grace or moral virtue, and who were not wholly poſſeſſed with Atheiſm, and carried on with fulleſt bent to libertiniſm, and ungodly practice, than to hear thoſe that profeſſed themſelves the followers of Chriſt, ſcoffing at the pureſt acts of his worſhip, blaſpheming or prophaning his holy name, by cauſleſs Oaths, fearful imprecations, direful execrations, and ſuch like ſpeeches, not to be expreſſed again without horror and amazement. And not only ſo but glorying likewiſe in this their abominable wickedneſs, and in other of like damnable nature; in laſciviouſneſs, luſts, exceſs of wine, and ſtrong drinks, revellings; wherein they thought it ſtrange that others ran not with them to the ſame exceſs of riot, ſpeaking evil of them.—How much did this their apparent and overdaring impudence in ſin, commend and grace the ſeeming Saint-like *Leave i… to God to judge of the ſecrets of …he heart.converſation of their adverſaries, [of ſome of them, we cannot without manifeſt breach of charity judge of them otherwiſe, than that they were ſimple harmleſs well meaning men, who being offended (and not without cauſe) at the corruption of the times, and ſcandalous lives of many in the ſacred office of the Miniſtry.—] And indeed their ſtrict conformity in other reſpects to the precepts of the Goſpel, with their conſtancy in ſuffering for the defence of their cauſe, did argue as much to moderate men and not poſſeſſed with prejudicate hatred of their opinion and perſons: For ſuch as theſe could never be induced to entertain a good conceit of them, no not in the leaſt meaſure; but judged their beſt actions to be counterfeit and falſe, and thought their greateſt ſuffering to proceed from pride and contumacy of ſpirit—Now as it comes to paſs between thoſe that extreamly hate one another, that they endeavour as much as in them lieth, to be unlike each other in manner of life, ſo it fared in this caſe.—
And p. 27. 28. (The ſlack hand of eccleſiaſtical diſcipline, was another cauſe of the general ignorance and prophaneſs of theſe times▪ which reached no further for the moſt part, to the inferior Clergy (how peccant ſoever otherwiſe) than in diſconformity to Epiſcopal orders, Provincial or Synodical Conſtitutions touching external government: Neither did it call people to a due account (if any) of their proficiency in the knowledge of Chriſt Jeſus, or cenſure them for non-proficiency therein, yea ſcarcely for groſs and ſcandalous crimes, if they were perſons known to be well affected to the preſent Government—]
And of the change ſince in 1653 when Biſhops were down, he ſaith, p. 29. [I can ſpeak it on my own knowledge, that a Town of good note in the Weſtern parts of the land, not far diſtant from the Sea, heretofore famed for all manner of riot, and diſorder, by this courſe of late years hath been reduced to that order and diſcipline, that it is a rare matter to ſee a man there at any time diſtempered with wine and ſtrong drink, or to hear a raſh Oath proceed from any mans mouth, no not when there is moſt frequent concourſe of people thither from all the neighbouring parts.
Such changes through Gods mercy were not rare, till Prelacy returned. Reader, I cite, the words of this author ſo tediouſly, becauſe many would perſwade thoſe that knew not thoſe times, that none of this was true on either ſide; And becauſe the Author was a very high Prelatiſt, writing openly againſt their adverſaries, 1653.
VI. Dr. Gauden, after Biſhop of Worceſter, Hiera ſpiſt. pag. 287. ſaith, [I neither approve or excuſe the perſonal faults of any particular Biſhops, as to the exerciſe of their power and authority; which ought not in weighty matters to be mannaged without the preſence, Council, and ſuffrages of the Presbyters, ſuch as are fit for that aſſiſtance. The want of this S. Ambroſe, S. Hierome, and all ſober men *† He maketh our Prelates no ſober men. juſtly reprove, as unſafe for the Biſhops and Presbyters and the whole Church. For in multitude of Counſellors is ſafety and honor. I am ſure much good they might all have done, as many of them did, whom theſe touchy times were not worthy of—]
And p 262. 263. [They have taught me to eſteem the ancient and Catholick Government of Godly Biſhops, as Moderators and Preſidents among the Presbyters in any Dioceſs or Precincts, in its juſt meaſure and conſtitution for power paternal duty exerciſed, ſuch as was in the perſecuting, pureſt and primitive times.—] Juſt ſuch we offered them in Biſhop Uſhers Model.—p. 263, [I confeſs after the example of the beſt times and judgment of the moſt learned in all Churches, I alwayes wiſhed ſuch moderation on all ſides, that a Primitive Epiſcopacy (which imported the authority of one grave and worthy perſon, choſen by the conſent, and aſſiſted by the preſence Counſel and ſuffrages of many Presbyters) might have been reſtored or preſerved in this Church; And this not out of any factious deſign, but for thoſe weighty reaſons which prevail with me].
Add to this, what he ſaith in Hookers life of the late Biſhops, and remember that this man was one of the Keeneſt Writers againſt the adverſaries of the Biſhops in his time; And that though he was made a Biſhop and great when the King was reſtored, yet he was the only Biſhop of them all that in our conference at the Savoy, did deſire and endeavour by ſuch conceſſions to have reconciled us altogether.
VII. I muſt not tire the Reader with more ſuch long citations I next wiſh him to ſee Mr. Alesburies Treatiſe of confeſſion, p. 21. 24 28, 104, 105, 169. Where he deſcribeth the ancient diſcipline, and ſheweth from our own Prelates that it is every particular member of the flock that the Paſtor ſhould perſonally know and counſel; And ſee how far we are from this.
VIII But none of theſe ſpeak of the times that we are now fallen into: It can hardly be expected that any of their own party ſhould yet dare to ſpeak againſt them: yet in private talk how common is it? But becauſe it will be too tedious to recite the words, I deſire the Reaſon to peruſe a Book called Icabod, or the five groans of the Church, which in ſharpneſs and high charges upon the Prelates ſince their return, exceedeth all that are before cited. And that you may know that he is ſufficiently Epiſcopal, one of his accuſations of them is for accepting ſo many into the Church now that were lately againſt conformity: I know the man who is ſaid to be the Author, and know him to be conformable to this time, and in poſſeſſion of a benefice in the Church.
IX. Let the Reader remember that the diviſion between the Conformiſts and Non-conformiſts began at Frankford in Queen Maries days, and that Dr. Ri. Coxe was the man than began this ſtir againſt the Engliſh Church there, by his forcible obtruding the Common-Prayer book on them, and that long led that party; And let him read in Caſſander his 20th. Epiſtle where he will find that the ſaid Dr. Coxe when he was made Biſhop of Ely in Queen Elizabeths time, wrote to Caſſander for directions about ſetting up Cruci…xes or croſſes in the Churches; and Caſſander inſtructeth him in what ſhape the Croſs is to be made: And his Prec. Eccleſ. gave us ſome of our Collects.
X. Yea, when the Popiſh Prelacy is deſcribed, it is ſo like to ours that when Dr. Baſtwick and others wrote againſt the Italian Biſhops, ours take it as ſpoken of them. Hear Biſhop Jewl, Serm. on Mat. 9. 37. 38 [But the labourers are few, I ſay, not there are but few Cardinals, few Biſhops few Prieſts, that ſhould be preachers, few Archbiſhops, few Chancellors, few Deans, few Prebendaries, few Vicars, few Pariſh prieſts, few Monks, few Fryers; For the number of theſe is almoſt infinite—And p 198. And what ſhall I ſpeak of Biſhops? Their cloven Mitre ſignifieth perfect knowledge of the old and new Teſtament; Their Croſiar ſtaff ſignifieth diligence in attending the flock of Chriſt. Their purple boots and ſandals ſignifie that they ſhould ever be booted and ready to go abroad through thick and thin to teach the Goſpel.—But, alas in what kind of things do they bear themſelves as Biſhops? Theſe myſtical titles and ſhews are not enough to fetch in the Lords harveſt: They are garments more meet for Players than for good labourers—whatſoever apparel they have on unleſs they will fall to work Chriſt will not know them for Labourers.—Pag. 144. The Chriſtians in old time, when they lived under Tyrants, and were daily put to moſt ſhameful deaths, and were hated and deſpiſed of all the world, yet never lacked Miniſters to inſtruct them. It is therefore moſt lamentable that Chriſtians living under a Chriſtian Prince, in the peace and liberty of the Goſpel ſhould lack Learned Miniſters to teach them, and inſtruct them in the word of God: This is the greateſt plague that God doth ſend on any people.
To which, I add on the by, that if any ſay, we would labour if the Biſhops would give us leave.] Though the charge againſt them thus intimated is grievous (and it were better for that man that offendeth one of Chriſts little ones, much more that hindereth multitudes from their duty in ſeeking mens ſalvation, that a Mill-ſtone were hanged about his neck, and he were caſt into the depths of the Sea) yet that this will not excuſe men from the preaching of the Goſpel to the utmoſt of their power, ſee Biſhop Bilſon himſelf Aſſerting, viz. that ſilenced Miniſters ſhould not therefore give over preaching, in his Chriſtian ſubject.
XI. Yea, read but Caeſars deſcription of the Heathen Druides, and tell us, whether their Character agree not better with the Prelacy which hath prevailed in the Churches theſe ſeven hundred years at leaſt, than Chriſts Character in the Scripture, ſave onelyonly that it is Chriſtianty which they profeſs. Caeſar Comment. lib. 6. p. 72 [In omni Gallia, &c. In all France there are two ſorts of men in ſome number and honour, (for the common people are accounted almoſt but as ſervants, which of themſelves dare do nothing, nor are uſed in any conſultations, moſt of then being preſſed with debts, or the greatneſs of tributes, or the injuries of the more powerful, do give themſelves in ſervitude to the nobles, who have all that power over them as Lords over their ſervants: And of theſe two ſorts, one are Druides, the other Knights. The former are intereſted in Divine affaires, they procure publick and private ſacrifices; they interpret Religions: To theſe flock abundance of young men for diſcipline; and they are with them in great honour: For they determine of almoſt all controverſies private and publick; And if any crime be committed, if murder be done, if there be any controverſies of inheritanc or bounds, theſe men determine them, and do award rewards and puniſhments. If any private perſon or the people ſtand not to their award (or decree) they forbid them the ſacrifices. This is with them the moſt grievous puniſhment. Thoſe that are thus interdicted are accounted in the number of the ungodly and wicked: All men depart from them, and fly from their preſence and their ſpeech, leſt they get any hurt by the contagion; nor is any Right (or Law) afforded them when they ſeek it, nor any honour done them. And over all theſe Druides there is one in chief, who hath the higheſt authority among them. When he is dead, if any one of the reſt excel in worthineſs, he ſucceedeth: But if there be many equal, he is choſen by the ſuff age of the Druides: And ſometimes they contend for the principality by Arms. At a certain time of the year in the borders of the Carnuli (Chartres) which is counted the middle of all France, they have a Conſeſs (or Convocation) in a conſecrated place; Hither come all that have controverſies from all parts, and obey their judgments and decrees. It is thought that this Diſcipline was found in Brittain, and there tranſlated into France. And now they that more diligently would know that buſineſs, for the moſt part go thither to learn it. The Druides uſe not to go to the Wars, nor do they pay tribute with the reſt. They have freedome from warfare, and immunity of all things: Being excited by ſo great rewards, many flock to this diſcipline of their own accord, and many are ſent by their parents and kindred. They are reported to learn there abundance of Verſes: Therefore ſome continue at learning twenty years; And they think it not lawful to commit them to writeing; for in other publick matters and private accounts, for the moſt part they uſe the Greek Letters. It ſeemeth to me that they do this for two cauſes: becauſe they would not have their diſcipline (or learning) made common (or brought to the Vulgar) nor thoſe that learn it, neglect their memories by truſting to writings; which befalls the moſt, who by the help of writings, remit both their diligence in learning and their memory, This eſpecially they perſwade that ſouls die not, but after death paſs from ſome to others: And by this they think that men are chiefly excited to virtue, neglecting the fear of death. Many things alſo they diſpute and deliver to youth about the Stars, and their motion, of the magnitude of the world, and of the earth, of the nature of things, of the force and power of the immortal Gods.] So far Caeſar, which I repeated as offering it to conſideration, whether the foreſaid Prelacy for Grandure be not liker to theſe Druides, than to chriſts Miniſters who muſt be the ſervants of all? And yet whether they are not far more negligent in the exerciſe of diſcipline? And whether this Diſcipline, which ſhameth ſin; by thus diſtinguiſhing the Godly and upright from the ungodly and wicked, be not of the very light of nature, and round much in Brittain before Chriſtianity, and therefore ſhould not be hated and baniſhed by Chriſtian Biſhops, who pretend that their office is inſtituted for that very uſe and end.