Petitions.
The Committee divided the grievances complained of into nineteen heads, of which the principal were the inequality of benefices, the claim of the hierarchy to be a divine institution, the assumption of an exclusive power to ordain, the temporal power of the bishops, the holding of pluralities, and the scandalous lives of the Clergy.[149] The challenge of the divine right of Episcopacy, though it seems to have come very near to the subject excepted in the resolution, was pronounced to be a proper point for enquiry; and a long and minute discussion followed, in which texts of Scripture and passages from the Fathers were cited and canvassed. It was voted at length that the "challenge of the divine right of Episcopacy is a question fit to be presented;"—the Committee in this respect indicating a desire that the House would proceed to discuss the point reserved, and also shewing by the tenor of their private conference, the strong Presbyterian element then at work amongst them. All the nineteen particulars were examined, and evidence collected respecting each—especially that which bore upon the conduct of scandalous bishops, whose speeches and quotations of Scripture are given at length, some in an incredible strain of impious levity. The Committee sat from the 10th to the 19th February. No formal discussion of the abstract question about the divine right of Episcopacy immediately followed the report of the Committee; but the influence of the report probably told upon the House, and prepared for an attack upon the bishops, which was made in the month of May.
CHAPTER IV.
Lords' Committee on Innovations.
Whilst the Commons were receiving Puritan petitions, the Lords were presented with others of a different kind. The presence in the Upper House of Anglican bishops and noblemen, encouraged the Church party to make complaints to them of Puritan irreverence and interruption; and these complaints indicated very plainly, how the revolution of affairs had emboldened certain individuals to commit some very unseemly acts.[150] At the same time, the gracious reception given by the peers to anti-Puritan memorials manifested a temper quite different from that which prevailed in the Lower House. Yet there was not altogether wanting on the part of their lordships a disposition to make some small concession to Puritan demands, with the view of saving the Church of England from changes of a more serious nature. Hence, in the early spring, they appointed a committee to consider the subject of innovations. This committee was empowered to consult with any divines whom they might wish to select; and when the selection had been made, a theological sub-committee was formed.[151]
1641, March.
Williams, Bishop of Lincoln, and Dean of Westminster, became convener of this committee of divines, and he presided over all the meetings. Though possessed of considerable knowledge and ability, and of an active turn of mind, this remarkable person had not the qualities necessary for ecclesiastical statesmanship in troubled times such as those in which his lot was thrown. His whole history supports the opinion that selfish policy formed the guiding star of his life; and there is little doubt that a key to such of his proceedings as favoured Puritanism may be found in his remark that "the Puritans were many, and strong sticklers; and if his Majesty would but give private orders to his ministers to connive a little at their party, and shew them some indulgence, it might, perhaps, mollify them a little, and make them more pliant, though he did not promise that they would be trusty long to any government."[152] Williams cannot be honoured for any high moral or religious principle; he was very much of a time-server, and fondly loved popularity; indeed his whole history is in keeping with the keen and cunning expression of his handsome countenance seen in that portrait of him, with black hat and close ruff, which hangs in the dining-room of the Westminster Deanery.