Church History of the Government of Bishops and Their Councils, Chapter 1

Church History of the Government of Bishops and Their Councils · Chapter 1

p. 1CHAP. I.

Of the sacred Ministry, Episcopacy and Councils, necessary Premonitions: and of the Design of this Book.

§. 1. GOD that could have enlightned the Earth without the Sun and Stars, could immediately alone have taught his Church, and communicated knowledge to mankind: But as he is the most communicative good, he was pleased not only to make his Creatures receptive of his own influx, but also to give them the use and honour of being efficient sub-communicants under him, and causes of good to themselves and to one another: And as his Power gave Being and Motion, his Wisdom gave Order and Harmony, and his Love gave Goodness and Perfection, felicity and love, as he is the creating and conserving Cause of Nature; and this in much inequality, as he was the free disposer of his own▪ so in the Kingdom of Grace he doth by the Spirit of Life, Light, and Love▪ 1. Quicken and strengthen the dead and weak souls, and awaken the slumbering and slothful; 2. Illuminate the dark with Faith and Knowledge; and 3. Sanctifie p. 2the malignant Enemies of holiness, by the power of his communicated love, making them friends and joyful lovers: This Spirit first filled the Humane Nature of Christ our Head; who first communicated it to some chosen persons in an eminent manner and degree, as Nature maketh the heart and brain and other principal parts to be organical, in making, preserving, and governing the rest. To these he gave an eminence of Power to work Miracles, of Wisdom to propagate the Word of life, and infallibly by Preaching and Writing promulgate and record his sacred Gospel, and of holy love to kindle the like by zealous holiness in the hearts of others. To these organical persons he committed the Oeconomy of being the witnesses of his words and actions, his resurrection and ascension, and of recording them in writing, of planting his first Churches, and sealing the truth of their testimony by many Miracles, promising them his Spirit to perform all that he committed to their trust, and to bring all to their remembrance, and to lead them into all truth, and to communicate instrumentally his Spirit to others, the sanctifying gifts by blessing their Doctrine, and the miraculous gifts by their imposition of hands.

§. 2. By these principal Ministers the first Church was planted at Ierusalem, (fitliest called the Mother-Church) and after by those that were sent thence many Churches were gathered in many Kingdoms of the world, darkness being not able to resist the light. The Apostles and Evangelists and Prophets delivered to them the Oracles of God, teaching them to observe all things that Christ had commanded them, and practically teaching them the true Worship of God, ordering their Assemblies, and ordaining them such Officers for sacred Ministration as Christ would have continued to the end of the world, and shewing the Churches the way by which they must be continued, and describing all the work of the Office appointed them by Christ.

§. 3. The Apostles were not the Authors of the Gospel, or of any essential part of the Christian Religion, but the Receivers of it from Christ, and Preachers of it to the world: Christ is the Author and finisher, or perfecter of our faith. But they had besides the power of infallible remembring, knowing and delivering it, a double power about matters of Order in the Church: 1. By the special gift of the Spirit's inspiration, to found and stablish such Orders as were to continue to the end, and none that came after them might change, they being the Ordinances of the Holy Ghost in them. 2. Temporarily, pro re natâ, to make convenient mutable Constitutions, in matters left by the great Legislator to humane prudence, to be determined according to his general regulating Laws. In this last the Apostles have Successors; but not in the former: No other have their Gift, and therefore not their Authority: No men can be said to have an Office that giveth them Right to exercise abilities which they never had nor shall have.

§. 4. Christ summed up all the Law in LOVE to God and Man, and the works of Love; and all the Gospel in Faith, and Hope, and Love by p. 3them kindled and exercised by the Spirit which he giveth them; even by the Belief and Trust of his Merits, Sacrifice, Intercession and Promises, and the prospect of the future Glory promised, fortifying us to all holy duties of obedience, and diligent seeking what he hath promised, and to patient bearing of the Cross, conquering the inordinate love of the world and flesh and present life, and improving all our present sufferings, and preparing for his coming again, and for our change and entrance into our Masters joy.

§. 5. Christ summed up the Essentials of Christianity in the Baptismal Covenant, in which we give up our selves in Faith, Hope, and consenting Love, to God the Father, Son, and Holy Ghost, our Creator, Redeemer, and Sanctifier, and in which God receiveth us in the Correlations as his own. And all that are truly thus baptized are Christened, and are to be esteemed and loved as Christians, and to be received into Christian Communion in all Christian Churches where they come, until by apostasie or impenitency in certain disobedience to the Laws of Christ, in points necessary to Christian Communion, they forfeit that priviledge. Nor are men to deprive them of the great benefit thus given them by Christ, on pretence of any wit or holiness, or power, to amend Christs terms, and make the Church Doors narrower, or tie men to themselves for worldly ends. Yet must the Pastors still difference the weaker Christians from the stronger, and labour to edifie the weak, but not to cast them out of the Church.

§. 6. The sacred Ministry is subordinate to Christ in his Teaching, Governing, and Priestly Office, and thus essentiated by Christs own institution, which man hath no power to change: Therefore under Christ they must teach the Church by sacred Doctrine, guide them by that and sacred Discipline, called The power of the Keys (that is of judging who is fit to enter by Baptism, to continue, to partake of the Communion, to be suspended or cast out) and to lead them in the publick Worship of God, interceding in Prayer and speaking for them, and administring to them the Sacraments or holy Seals of the Covenant of God.

§. 7. The first part of the Ministers O…ice is about the unbelieving world, to convert them to the Faith of Christ; and the second perfective part about the Churches. Nor must it be thought that the first is done by them as meer private men.

§. 8. As Satan fell by pride, and overthrew man by tempting him to pride (to become as Gods in Knowledge) so Christ himself was to conquer the Prince of pride by humility, and by the Cross, by a life of suffering; contemned by the blind and obstinate world, making himself of no reputation, despising the shame of suffering as a Malefactor (a Traitor and Blasphemer:) And the bearing of the Cross was a principal part of his Precepts and Covenant to his Disciples, without which they could not be his Followers. And by Humility they were to follow the Captain of their Salvation, in conquering the Prince of pride, and in treading down the Enemie-world, p. 4even the lust of the flesh, the lust of the eyes, and pride of life, which are not of the Father but of the world.

§. 9. Accordingly Christ taught his chief Disciples, that if they were not so converted as to become as little children, they could not enter into the Kingdom of Heaven, Matth. 18. 3. His School receiveth not masterly Disciples, but humble teachable Learners, that become fools that they may be wise.

And when they were disputing and seeking which of them should be greatest, he earnestly rebuked all such thoughts, setting a little child before them, telling them that the Princes of the Earth exercise authority, and are called Benefactors (or by big Names) but with them it should not be so; but he that would be the greatest must be servant of… all, Luk. 22. shewing them that it was not a worldly grandeur, nor forcing power by the Sword (which belongeth to Civil Magistrates) which was to be exercised by the Pastors of the Church: But that he that would be the Chiefest, must be most excellent in Merit, and most serviceable to all, and get his honour and do his work by meriting the respect and love of Volunteers. The Sword is the Magistrates, who are also Christs Ministers; (for all Power is given him, and he is Head over all things to the Church.) But they are eminently the Ministers of his Power; but the Pastors and Teachers are most eminently Ministers of his Paternal and saving love and wisdom. And by wisdom and love to do their work. The Word preached and applied generally and particularly (by the Keys) is their Weapon or Arms, and not the Sword.

The Bohemians therefore knew what they said, when they seemed damnable Hereticks to the worldly Clergie that destroyed them, when they placed their Cause in these four Articles: 1. To have the whole Sacrament, Bread and Wine. 2. To have free leave for true Ministers to preach the word of God (without unjust silencing of proud worldly men that cannot stand before the truth.) 3. To have Temporal Dominion (or Government by the Sword, and power over mens Bodies and Estates) taken from the Clergie. 4. To have gross sin suppressed by the lawful Magistrate by the Sword.

§. 10. Had it been necessary to the Churches Union against Schism or Heresie for Christians to know that Peter or some one of his Apostles must be his Vicar-General, and Head of his Church to whom all must obey, who can believe that Christ would not only have silenced so necessary a point, but also at a time when he was desired or called to decide it, have only spoken so much against it, to take down all such Expectations. Yea we never read that Peter exercised any Authority or Jurisdictions over any other of the Apostles, nor more than other Apostles did; much less that ever he chose a Bishop to be Lord of the Church, as his Successor. Nay he himself seemeth to fore-see this mischief, and therefore saith, 1. Pet. 5. 1, 2, 3. The Elders which are among you I exhort, who am also an Elder and a Witness of the Sufferings of Christ, and also a Partaker of the p. 5Glory that shall be revealed. (These are his Dignities.) Feed the Flock of God which is among you, (not out of your reach and hearing in a vast Diocess) taking the oversight, not by constraint, but willingly (and on willing men) not for filthy lucre, but of a ready wind; neither as being Lords over Gods Heritage, but being Examples to the Flock; and when the chief Shepherd shall appear, ye shall receive a Crown of Glory that fadeth not away.

§. 11. Nothing is more certain than that the Church for above 300 years had no power of the Sword, that is, forcibly to meddle with and hurt mens Bodies or Estates, (except what the Apostles had by miracle): And to this day no Protestants, and not most Papists claim any such Power as of Divine Institution, but only plead that the Secular Powers are bound by the Sword to destroy such as are judged Hereticks by the Bishops, and to punish such as contemn the censures of the Church.

§. 12. He that would see more for the Power of Princes vindicated from the Clergies Claim and Usurpation, may find much in many old Treatises, written for the Emperours against the Pope, collected by Goldastus de Monarch. and in Will. Barclay, but much better in Bishop Bilson, of Obedience, and in Bishop Andrew's Tortura Torti, and in Bishop Buckridge Roffensis of the Power of Kings, and much in Spalatensis de Repub.

§. 13. The Vniversality of Christians is the Catholick Church, of which Christ is the only Head or Soveraign; but it is the duty of these to worship God in solemn Assemblies, and to live in a holy Conversation together; and to join in striving against sin, and to help each other in the way to life; therefore Societies united for these ends are called, Particular Churches.

§. 14. When the Apostles had converted a competent number of Christians, they gather'd them into such Assemblies, and as a Politick Society, set over them such Ministers of Christ, as are afore described, to be their Guides.

§. 15. These Officers are in Scripture called sometime Elders, and sometimes Bishops, to whom Deacons were added to serve them and the Church subordinately. Dr. Hammond hath well described their Office in in his Annotat. which was to preach constantly in publick, and private, to administer both Sacraments, to pray and praise God with the People, to Catechize, to visit and pray with the sick, to comfort troubled Souls, to admonish the unruly, to reject the impenitent, to restore the penitent, to take care of the poor, and in a word, of all the Flock.

§. 16. The Apostles set usually more than one of these Elders or Bishops in every Church, not as if one might not rule the Flook where no more was necessary, but according to their needs, that the work might not be undone for want of Ministers.

§. 17. They planted their Churches usually in Cities, because Christians comparatively to the rest were few (as Sects are among us) and no where else usually enough for a Society, and because the Neighbour-scattered Villages might best come to the Cities near them; not but that it was p. 6lawful to plant Churches in the Country, where there were enough to constitute them, and sometimes they did so, as by Clemens Roman. ad Corinth by History appeareth.

§. 18. Grotius thinketh that one City at first had divers Churches and Bishops and that they were gathered after the manner of the Synagogues; and Dr. Hammond thinketh that for some time there were two Churches and Bishops in many Cities, one of Jews and one of Gentiles; and that in Rome Paul and Peter had two Churches, whom Linus and Cletus did succeed, till they were united in Clemens.

§. 19. There is great evidence of History that a particular Church of the Apostles setling was essentially only [a Company of Christians, Pastors and People associated for personal holy communion and mutual help in holy Doctrine, Worship, Conversation, and Order.]

Therefore it never consisted of so few or so many, or so distant as to be uncapable of such personal help and Communion: But was ever distinguished as from accidental Meetings, so from the Communion of many Churches or distant Christians, which was held but by Delegates, Synods of Pastors or Letters, and not by personal help, in presence.

Not that all these must needs always meet in the same place: but that usually they did so, or at due times at least, and were no more nor more distant than could so meet: Sometimes Persecution hindred them; somtimes the Room might be too small: Even Independent Churches among us sometimes meet in divers places: and one Parish hath divers Chappels for the aged and weak that are unfit for travel.

§. 20. Scotus began the opinion (as Davenport, Fr. a Santa Clara intimateth) and Dion Petavius improved it, and Dr. Hammond hath largely asserted it, that the Apostles at first planted a single Bishop in each Church, with one or more Deacons, and that he had power in time to ordain Elders of a different Order, Species, or Office, and that the word Elder and Bishop and Pastor in Scripture never signifie these subject Elders, but the Bishops only, and, saith he, there is no evidence that there were any of the subject sort of Presbyters in Scripture-times: Which concession is very kindly accepted by the Presbyterians; but they call for proof that ever these Bishops were authorised to make a new Species of Presbyters which were never made in Scripture-times? and indeed they vehemently deny it, and may well despair of such a proof.

§. 21. But for my part I believe the foundation unproved (that then there was but one Elder in a Church) and think many Texts of Scripture fully prove the contrary. But I join with Dr. Hammond in believing that in Scripture-times there was no particular Church that had more stated meetings for publick Communion than one: For if there was so long but one Elder, there could be but one such Assembly at once; for they had no such Assemblies which were not guided by a Presbyter or Bishop, in Doctrine, Worship, Sacraments and Discipline: And they used to have the Eucharist every Lords day at least, and often much more. And one man can be at once but in one place.

p. 7§. 22. I have elsewhere fully proved, that the ancient Churches that had Bishops were no bigger than our Parishes (and few a quarter so big as the greatest of them) and consisted of no more than might have such present personal Communion as is before described; the proofs are too large to be here recited. Ignatius is the plainest, who saith, that this was the note of a Churches Unity, that [To every Church there was one Altar, and one Bishop, with his Fellow Presbyters and Deacons:] And elsewhere chargeth the Bishop to take account of his Flock whether they all come to Church, even Servant-men and Maids.

Clemens Romanus before him intimateth the like, mentioning even Country Bishops.

Iustin Martyr's Description of the Christian Assemblies plainly proveth it.

Tertullian's Description of them and many other passages in him prove it more fully. He professeth that they took not the Lord's Supper save only from the hand of the Bishop (Antistitis manu) who could give it but to one Assembly at once.

Many Canons also fully shew it (elsewhere cited) some appoint all the people to joyn with the Bishop on the great Festivals of the year, even above 300 years after Christ.

The Custom also of choosing Bishops sheweth it, where all the people met and chose him: Yea in Cyprian's time the Exercise of Discipline proveth it, when even in such great Churches as Carthage it was done in the presence of the people, and with their consent.

§. 23. The only Churches in the World, that for about 200 years after Christ, if not more, had more than one ordinary Assembly, for Church-Communion, though but like our Parish Chappels, were Rome and Alexandria, as far as I can learn in any History: For that at Ierusalem for all the numbers had no more stated Members than oft met in one place (excepting occasional absents). And I find no reason to believe that ever these two (the chief Cities of the Empire,) had so long more than some London Parishes (which have above sixty thousand souls as is supposed) no nor near (if half) so many. And because elsewhere I have only excepted these two Cities, I will yet add somewhat to shew, that even there the case was not as many now imagine.

§. 24. Cornelius in an Epistle to Fabius of Antioch (in Euseb. Hist. l. & c. 43. alias 42.) saith that in the Church of Rome were 46 Presbyters, 7 Deacons, and of other Officers 94. that is, 42 Acolites, 52 Exorcists and Readers, with Porters, Widows, and impotent persons above 1050 souls, who are all relieved by the grace and goodness of Almighty God, &c.] This is the chief testimony in the third Age to prove that this one Church had more than could either meet in one place, or hold personal Communion.

§. 25. But let it be considered, 1. That partly for the honour of qualified persons, and partly that all the Church might in season have the help p. 8of all mens gifts, they were so far in the ancient Churches from having so few as Dr. Hammond and Petavius imagine, that they multiplied Officers, and dignified, and so employed a great part of the Church that had useful gifts: Insomuch that a most credible Witness shortly after, even Gregory Nazianzen, saith, Orat. 1. Pag. 45. that by the intrusion of men for dignity and maintenance, The Church-Rulers were almost more than the Subjects. The words are foreign, &c. Of others I am ashamed, who when they are no better than others, (and I wish they were not much worse) thrust themselves upon the most holy Mystories, as we say, with unwashen hands and prophane minds, and before they are worthy to approach to holy things, ambitiously enter the Vestry it self (or Chancell) and press and thrust themselves about the holy Table, as if they judged this Order not to be an example of Virtue, but an occasion and help of getting maintenance, and not to be an Office lyable to give Account, but a Command in which they may be free from Censure: Who being miserable (or pitiful persons) as to Piety, and unhappy as to Splendour, that is, low in the World and Parts) do now in number almost exceed those whom they are over (or are to govern). [This would make one suspect that there were then many Ruling Elders that preach'd not; but it's plain they had an Office about the Sacraments.] Therefore this Evil increasing and getting strength with time, it seems to me that they will have none under them to rule, (or guide) but that all will turn Teachers and will Prophesie, instead (as was promised by God) of being all taught of God: So that of old the History and Parable said, Saul also is among the Prophets. For there neither now is nor ever was so great plenty of any other thing as there is now of these frequent Shames and Criminals; for other things, as they have their flourishing time, have also their decay. And though to repress their impetuousness be a work above my strength, yet certainly to hate it and be ashamed is not the least part of Piety.

Judge by this, what numbers of Officers of Clergy-men then the Church had.

§. 26. Next for the Poor, consider their proportions in and by other Churches; Chrysost. in Matth. Edit Savil. p. 421. supposeth the Poor of the Church of Antioch (whence he came) to have been about the tenth part and dividing the City into three Ranks, he accounts a tenth part rich, and a tenth part poor, and the rest of a middle Estate between both. Now in Chrysostom's time the Church was so high, being owned by the greatest Emperours as we may well suppose almost all or most of the rich came in: Whereas at Rome in the time of Cornelius it being under reproach and cruel persecution, we may well conclude, that most of the rich stood out, and they might say with Paul, not many Great, not many Noble are called; few rich men comparatively receiving the Gospel, it's most likely that the poor were then far more than a tenth part, if not the greater part of the Church. But suppose them a tenth part, which is not probable, the whole Church of Rome then would be but 10500 Souls, p. 9which is about the fifth part or sixth as big as Martins Parish, and about a quarter as big as Stepney Parish, and about a third or fourth part as big as Giles Cripplegate Parish, and not half so big as Giles in the Fields and other Parishes. Moreover Chrysostome, Hom. 11. in Act. p. 674. computes the poor at Constantinople to be about half as many as all the other Christians, and this in the most flourishing City and Age: And by this measure they would yet fall further short.

It may be you will say, that these were not the poorest of all that were kept by the Church: But it's known that ever since the times of extraordinary Community, the Churches relieved all the needy according to the several degrees of their wants; and these were such as were in want, though not equally, and they are such poor as were distinguished not only from the Rich, but also from the middle sort; and such as the Church took care to relieve.

§. 27. And as for Alexandria, the greatest City of the Empire next Rome (as Iosephus saith, de bello Iud. l. 5. c. ult. it is certain that in the third Century the Christians had more Meeting Places for Divine Worship than one, and in the fourth Century had many: Epiphanius nameth divers, Haeres. 69. p. 728. Arius having one wherein he preached, had that advantage to propogate his Heresie. But all know that the building of Temples began after Emperours were Christians, and the fair Churches which, Eusebius saith, they had in Dioclesians time (till he destroyed them) were but like our Tabernacles or private Churches, and grew to Number and Ornament but a little before, as Eusebius intimateth. It was a good while before there were two Churches, even in Constantinople. Indeed, it is noted, as a singularity, that they had two Churches: But they mistake, that apply that to two Meeting Places, which is spoken of two Societies, because in Meletius time they had two Bishops.

§. 28. But yet let us see how big the Christian Church was in this great City, even when it had many Chapels; even in Athanasius time, in the fourth Century, Tom. 1. Ed. Commel. p. 531. in his Apology to Constant. you may find (in words too large to be all transcribed) that he being accused for assembling the People in the Great Church, maketh this part of his Defence, [The confluence of the People at the Easter Solemnity was so great, that if they had met in several Assemblies (or by parties) the other Churches were so narrow or small that they would have been in danger of suffering by the Crowd; nor would the universal Harmony and Concord of the People have been so visible and efficacious if they had met in Parcels; Therefore he concludeth it better for the whole Multitude to meet in that great Church, (being a place large enough to receive them altogether) and to have a concurrence of the People all with one Voice (in Symphony:) For if according to Christ's promise where two shall agree of any thing it shall be done for them—how prevalent will be the One-voice of so numerous a People assembled together, and saying, Amen, to God? Who therefore would not admire? Who would not count it a happiness to see so great a People met together in one place? And how did the People rejoyce to see one another, p. 10whereas formerly they assembled in several places.] Thus plainly Athanasius.

I do not hence gather that every Man, Woman, and Child was present: In our Parish Churches that hold the Assembly, some are there, and usually some stay at home and come by turns: But it seemeth hence plain that even in Alexandria the Christians were no more than that the main Body of them at great Solemnities could meet and hear in one Assembly. Which in many of our Parishes they cannot do.

§. 29. Add to this, that Athanasius tells them that his Predecessor Alexander did as much as he had done, on such occasions assembling their whole Multitude in one Church before it was dedicated, pag. 532.

§. 30. I add a further Argument from the City it self, as offered me also while I was writing this, by a learned Friend in his own Words.

This City was, by Strabo's description of it, like a Souldiers Coat, whose length at either side was almost thirty furlongs, its breadth at either end seven or eight Furlongs, Geogr. li. 17. p. 546. So the whole compass will be less than ten Miles. A third or fourth part of this was taken up with publick Buildings, Temples, and Royal Palaces, ibid. Thus is two miles and a half, or three and a quarter taken up. I take this to be that Region of the City which Epiphanius calls foreign (where he tells us was the famous Library of Ptolomy Philadelphus) and speaks of it in his time as destitute of Inhabitants, de ponder, & mensi…r. n. 9. p. 166. A great part of the City was assigned to the Jews. So Strabo indefinitely, as Josephus quotes him, Antiqu. Jud. l. 14. c. 12. Others tell us more puncutally that their share was two of the five Divisions (Vshers Annals Lat. p. 859.) Though many of them had their habitations in the other Divisions, yet they had two fifth parts intire to themselves: And this is I suppose the foreign which Josephus saith the Successours of Alexander set apart for them, Bell. Jud. l. 2. c. 21. Thus we see how six or seven miles of the ten are disposed of. The greatest part of the Citizens (as at Rome and other Cities) is the beginning of the fourth Age were Heathens. Else Antonius had wronged their City, who in Athanasius time is brought in thus, exclaiming by Jerome, Vit. Paul. p. 243. Civitas meretrix in quam totius orbis Daemonia confluxere, &c. A charge thus formed supposeth the prevailing Party to be guilty. But let us suppose them equal and their proportion half of the five or four miles remaining. Let the rest be divided between the Orthodox, and the Arians, and Novatians, and other sorts. And if we be just, a large part will fall to the share of Hereticks and Sectaries. For (not to mention others) the Novations had several Churches and a Bishop there, till Cyrils time, Vid. Socrat. Hist. l. 7. c. 7. The Arians were a great part of those that professed Christianity, Sozom. Hist. li. 1. c. 14. And if we may judg of the Followers by the Leaders, no less than half: For whereas there were nineteen Presbyters and Deacons in that Church (Theodor. Hist. li. 4. c. 20.) (Twelve was the number of their Presbyters by their ancient Constitution, and seven of their Deacons as appears by Eutychius, here and at Rome, and elsewhere) six Presbyters with Arius, and five Deacons fell off from the Catholicks, Sozom. Hist. li. 1. c. 14. But let the Arians be much fewer, yet will not the proportion of the Catholick Bishops part in this City be more than that of a small p. 11Town, one of eight or twelve Furlongs in compass. And so the number of Christians on this account will be no more than might well meet for Worship in one place.

If the Reader will peruse Epiphanius History of the Fraction between Alexander and the Followers of Meletius in Alexandria, how Alexander was impatient with their separate Meetings, when Meletius was dead (though till then two Bishops and Churches lived quietly in one City) because they came not to his Church; with the rest of the story, he will easily see what a Church was then even in Alexandria.

Thus you see the difference of a just computation, and the hasty accounts of men, that judg of Places and Persons as they are in their misled imaginations, and not as they were indeed and truth. Mr. Dodwell in a Letter to me layeth so much on the number of the Officers and Poor before mentioned, as if it proved undoubtedly a Diocesane Church, when the conclusion ariseth from an erroneous comparing their Cities and times with ours, and their Presbyters with our Parish-Priests and Curats.

And when all's done a grand Patriarchal Church is not the measure of a Diocesane, or of every Bishops Church: their Presbyters had other work than our Curates have: They met in the same Assembly with the Bishop, and sate in a Semicircle on each side him, and were as a Colledge of Governours to rule one Church, and that only by the Word (applyed by the Keys) and not by the Sword, till Cyril first usurped it, for which by Historians he is noted. If our times tempt you to marvel how so many Officers or Clerks were maintained by so few People, Church-History affordeth you matter enough to resolve your doubt.

§. 31. But if these two great Cities had indeed had yet more Altars and Churches, Orbis major est Vrbe, saith Hierome: Two singular Cities may not over-weigh the contrary case of all the Churches: If any other had been like them it would have been Antioch the third Patriarchate, when as in Ignatius time, as is aforesaid, the Churches unity there and elsewhere was notified**That … local Altar is here meant, I elsewhere prove against them that say it is but one communicating Body adhearing to one Bishop. by [foreign, One Altar (or Altar-place) and One Bishop with his Presbyters and Deacons.]

And hence came it to be the note of a Schism, to set up Altare contra Altare because one Bishop and Church had but one Altar. Mr. Mede (no injudicious nor Factions man) saw this, and asserteth it from the plain words of Ignatius.

§. 32. How the case came to be altered it is easie to know: But whether it was well or ill done, is all the controversie, or the chief.

I confess there want not some that think that the Apostles had their several assigned Provinces, and that they left them to twelve Successours, and this is the foundation of Patriarchal or Provincial Churches, with such unproved Dreams: 1. We doubt not but that the Apostles wisely distributed their Labours: But we believe not that they divided the Countreys into their several Dioceses, or Provinces: nor that two of them (e. g Iohn and Paul, Peter and Paul, Iames and other Apostles) might p. 12not and did not do the work of an Apostle in the same Country and City. Much less do we believe that one of them (e. g. Iames at Ierusalem, whether an Apostle or not I contend not) was a Bishop over the Apostles when they resided there.

2. Nor do we believe that they left any such divided Provinces to their Successors: If they had, it's strange that we had not twelve or thirteen Patriarchal or Provincial Churches hence noted. Which were they, and how came they so soon to be forgotten and unknown? And why had we first but three Patriarchs, and one of those (Alexandria) accounting from no Apostle, but from S. Mark, and the other two reckoning from one and the same Apostle, save that Rome reckoned from two at once, Peter and Paul, when as one City must (say they) have but one Bishop?

§. 33. The case is known; that, 1. When Christians so multiplyed, that one Assembly would not serve, but they became enough for many, the Bishops greatness and wealth increasing with the People, they continued them all under their own Government, and so took them all to be their Chapels, setling divers Altars but not divers Bishops in one Church. 2. And herewith their work also, by degrees, was much changed; and they that at first were most employed in Guiding the whole Church in Gods publick worship, and exercised present discipline before them, and were the sole usual Preachers to them all, (the rest of the Elders Preaching but when the Bishop could not, or bid them,) did after become distant Judges, and their Government, by degrees, degenerated to a similitude of Civil Magistracy. 3. And then they set up the old exploded question, which of them should be the chief or greatest: And then they that had the greatest Cities being the richest and greatest Bishops in interest, because of the greatness and riches of their Flocks, they got the Church Government to be distributed, much like the Roman Civil Government within that Empire; And where the Civil Magistrate had most and largest command, they gave the Ecclesiastical Bishop the like: And so they set up the Bishops of the three chief Cities as Patriarchs, Rome being the first, because it was the great Imperial Seat, as the Chalcedon Council giveth the true reason. Afterwards Constantinople and Ierusalem being added, they turned them into five: And Carthage and other places, not called Patriarchal Seats, had exempt peculiar Jurisdictions with a power near to Patriarchs. And the rest of the Bishops strove much for precedency, and got as large Territories as they could, and as numerous Flocks and many Parishes, though still the name Paroeciae was used for the whole Episcopal Church when it was turned into a Diocess.

§. 34. I conceive that this Change of One Altar into a Diocesane Church of many Altars and Parishes was not well done, but is the thing that hath confounded the Christian World, and that they ought to have increased the number of Churches as the number of Christians did increase, as the Bees swarm into another Hive. My Reasons are, 1. Christ and the Holy Ghost in the Apostles having setled a Church Species and Order p. 13(like that of the Synagogues, and not like that of the Temple,) no man ought to have changed that Form: Because they can prove no power to do it: and because it accuseth the Institution of Christ and the Holy Ghost of insufficiency or errour, which must so soon be altered by them. Perfective addition, as an Infant groweth up to Manhood, we deny not. But who gave them power to abrogate the very Specices of the first Instituted Churches? That the Species is altered, is certainly proved by the different uses and Termini of the Relation. For a Church of the first Institution was a Society joyned for personal Communion in Doctrine, Worship, and holy living: But a Diocess consisting of many score or hundred Parishes that never see or know or come near one another, are uncapable of any such present personal Communion, and have none but Mental, and by Officers or Delegates.

2. By this means, all the Parish-Churches being turned into Chapels and un-Churched, are all robbed of their Right; seeing each one ought to have a Bishop and Presbyters, and the benefit of that Office and Order, which is now denied them, and many hundred such Parishes turned into Chapels have no Bishop to themselves but one among them all to the Diocess.

3. Because by this means true Discipline is become impossible and unpracticable; by the distance and multitude of the people, and the distance and paucity of Bishops: What Christ commandeth, Mat. 18. being as impossible to be done in many hundred Parishes, by one Bishop and his Consistory, as the Discipline of so many hundred Schools by one School-master (though each School have an Usher) or the care of many hundred Hospitals by one Physician, perhaps at twenty, or forty, or eighty, or an hundred miles distance.

4. Because it altereth the antient Office of a Bishop and of a Presbyter, and setteth new ones in the stead: As a Bishop was the Bishop of one Church, so a Presbyter was his Assistant, Ejusdem Ordinis, in the Government of the Church, who now is turned into a meer Usher, or Worshipping-Teacher, or Chaplain.

5. Because it certainly divideth the Churches: For Christians would unite in a Divine Institution, and the exercise of true Discipline, that will never unite in a humane Policy which abrogateth the Divine, and certainly destroyeth commanded necessary Discipline.

§. 35. The very work also of the Bishop, and so the Office came thus to be changed: Christ having appointed no other Church Governours (besides Magistrates) but such (as Philosophers in their Schools) who were appointed to set up Holy Societies for Divine Doctrine, Worship, and Holy Living, and to Guide them accordingly, by Teaching, Worship, and Government by the Word, forbidding them the Sword or Force, they are said to have the Keys of the Church and the Kingdom of Heaven, because as Grace is Glory in the seed, the Church is Heaven in the seed, and the Pastors were the Administrators of Sacraments and Church-priviledges, and therefore the Judges who were fit for them, who should be Baptized, who p. 14should Communicate, and in what rank, and who should be denied these, admonished or excluded, and who should, as far as belongeth to others, be judged meet or unmeet for Heaven: And so the Christian Societies were to be kept clean, and not to be like the polluted World of Infidels. And the Pastors had no other power to use; but were to judge only those within, and leave them without to Gods own judgment, and to the Magistrate, who was not to punish any one for not being in or of the Church, or for departing from it, which is a grievous punishment it self.

But Magistrates being then Heathens, the Christians were hard put to it for the decision of their quarrels: For the love of the world and selfishness were but imperfectly cured in them. They went to Law before Heathen Judges with each other; and this became a snare and a scandal to them. S. Paul therefore childeth them for not ending differences by Christian Arbitrators among themselves, as if there were none among them wise enough to Arbitrate. Hereupon the Churches taking none to be wiser or trustier than their Pastors, made them their Arbitrators, and it became a censurable scandal for any to accuse a Church-member to a Magistrate, and to have Suits at Law. By this means, the Bishop becoming a Stated Arbitrator, thereby became the Governour of the Christians, but with his Presbyters and not alone. But because Bishops had no power of the sword, to touch mens bodies or estates, but only to suspend them from Church-Communion, and Excommunicate them, or impose penitential Confessions on them, therefore they fitted their Canons (which were the Bishops Agreements) to this Governing use, to keep Christians under their Government from the Magistrates. And so they made Canons, that a Fornicator or Adulterer should be so long or so long suspended, and a Murderer so long, and so of the rest.

§. 36. And when Constantine turned Christian, he had many reasons to confirm this Arbitrating Canonical power to the Christian Bishops by the Civil Sanction. 1. Because he found them in possession of it as contracters by mutual consent; and what could a Christian Prince do less than grant that to the Christians which they chose and had. 2. Because the advancement and honour of the Teachers and Pastors he thought tended to the honour of their Religion, and the success of their Doctrine upon the Heathens with whom they dwelled. Grandure and Power much prevail with carnal minds. 3. Because he had but few Magistrates at first that were Christians, and none that so well knew the affairs of Christians as their own chosen Bishops. And he feared lest the power of Heathen Magistrates over the Christians might injure and oppress them. 4. He designed to draw the Heathens to Christianity by the honouring of Christians above them. 5. And withal his interest lay most in their strength; For they were the fastest part of his Souldiers and Subjects, that for Conscience and their own Interrest, rejoyced to advance and defend him to the utmost, (when he lost many of the Pagans) and they were not of the spirit of the old Pretorian Souldiers, that set up and pulled down Emperours p. 15at their pleasure. Had Constantine faln, the Christians had much faln with him, and had the Christians been weakned he had been weakened: They were become his strength. And he fore saw not the evils that afterwards would follow. Some must govern, and there were then no wiser nor better men than the Bishops and Pastors of the Churches. And their interest in the Christian people (that chose them) was greatest: As now all differing parties of Christians among us (Papists, Presbyterians, Independents, Anabaptists) would desire nothing as more conducing to their ends, than that the King would put the greatest Power (especially of Religion) into the hands of those Teachers whom they esteem and follow; even so was it with the Christians in the days of Constantine: And hereupon Laws were made, that none should compel Christians to answer in any Court of Justice, saving before their own Bishops, and so Bishops were made almost the sole Governours of the Christians.

§. 37. By this means it is no wonder if multitudes of wicked men flock'd into the Church and defiled and dishonoured it: For the Murderer that was to be hanged if he were no Christian, was but to be kept from the Sacrament if he were a Christian, and do some confessing penance; which was little to hanging or other death; And so proportionably of other Crimes. Bad Christians by this device were multiplyed. The Emperour also being a Christian, worldly men are mostly of the Religion of the Prince or highest powers.

§. 38. And no man that can gather an effect from an effectual cause could doubt, if neither Nazianzen, or any Historian had told it him, but that proud and worldly men would strive then to be Bishops, and use all possible diligence to obtain so great preferment: Who of them is it that would not have Command and Honour and Wealth, if he can get it? While the great invitation to the sacred Ministry was the winning and edifying of Souls, those that most valued Souls, desired it (yet desired it to be kept from such Poverty and Persecution as exposed them to hinderance and contempt). But when Riches, Reputation and Dominion were the Baits, who knoweth not what sort of Appetites would be the keenest? Christ telleth us, how hardly Rich men are good and come to Heaven. Therefore when Bishops must be all Great and Rich, either Christ must be deceived, or it must be as hard for them to be honest Christians as for a… Camel to go through the Needles eye. And thus, Venenum funditur in Ecclesiam.

§. 39. The World being thus brought into the Church without the cure of the worldly mind, and the Guides being so strongly tempted to be the very worst, no wonder if the Worldly Spirit now too much rule the Church, and if those that are yet of the same Spirit, approve, plead, and strive for what they love and despise the business of the Cross, and Christian Humility, and Simplicity to this day: And if Bishops have done much of their work accordingly, ever since Constantine (and much before) it hath been the Devils Work to carry on his War against Christ and Piety, under p. 16Christ's own name, and the pretence of Piety, as an Angel of Light and Righteousness and Unity, and to set up Pastors over the Church of Christ, that hate the Doctrine and Life, and Cross of Christ, that by pleading for Godliness and Concord, may be the effectual Enemies of both, and may fight against Christ in his own Livery, under his Colours, and with his own Arms. Whose God is their Belly, who glory in their shame, who mind earthly things, being Enemies to the Cross of Christ: The History of whom you will find in the following part of this Treatise.

§. 40. But here I must above all remember the Reader, that he is not for this Corruption of the Clergy, and Government of the Church, to think that the Church here ceased to be a true Church, or that the Ministry was lost, or that it became unlawful to hold Communion with any such Churches; much less to think hardly of Christianity it self, as if it were no better than false Religions, because so many of its Pastors were so bad. None of God's Counsels were frustrate by mans sin: None of his Promises to his Church have failed. For all this Christ is the Saviour of the World, the Prince of Righteousness and Peace, that came to destroy the Works of the Devil, and to save his people from their Sins; and all that are given him of the Father shall come to him, and he will cast none of them out, nor shall any take them out of his hands?

§. 41. I. Let it be still remembred, that as the Chronicles of Kingdoms mention only the publick Actions of Princes and great Men, but name not the poor and private sort, so also our Church-History of Councils and publick things, say little of godly private Christians, but of Patriarchs and great Prelates, who yet are themselves but a very small part of the Christian World.

II. Note also that every Bishop had many Presbyters; whose work was not to strive for superiority, nor trouble the world in Councils (where usually they came not) and so had not a quarter of the temptations that the Bishops had: And though we find mention sometimes of the Presbyters also that were naught, yet the number so reproved and proved bad, is not proportionable to the number of Prelates compared among themselves, that miscarried in Councils. The Presbyters that staid at home and followed their work in private with the Flock, and came not on the Stage in publick affairs, kept up the substance and practice of Religion.

III. And the private Christians had yet less temptation, and were not so overwhelmed with worldly things, nor carryed away by pride and ambition and covetousness, as the ruling party were.

IV. And the Monks, and other retired Christians, that saw the Prelates sin and s…ares, (though many of them had their failings too, yet) no doubt kept up much serious piety, and a holy life.

V. And no doubt but very many of the Bishops themselves were humble holy faithful men, that grieved for the miscarriages of the rest. Though such excellent persons as Gregory Neocesareae, Gregory Nazianzen, Gregory Nyssen, Basil, Chrysostome, Augustine, Hillary, Prosper, Fulgentius, &c. p. 17were not very common, no doubt but there were many that wrote not Books, nor came so much into the notice of the world, but avoided contentious and factious Stirs, that quietly and honestly conducted the Flocks in the ways of piety, love, and justice. And some of them (as S. Martin) separated from the Councils and Communion of the prevailing turbulent sort of the Prelates, to signifie their disowning of their sins.

VI. And oft times, when the Prelates were at the worst, God raised up some very Godly Princes, that maintained Religion more than the Clergy, and were an honour to it when the Bishops dishonoured it.

VII. And it is not to be contemned, that much piety was kept up among great numbers of Christians, whom (for some mistake) the rest reviled and condemned as Schismaticks or Hereticks. Little know we how many holy souls were among those that are in Epiphanius Catalogue. Of the Audians and some others he seemeth to confess as much himself. The Novatians were tolerated in almost all the Empire, and had their Churches and Bishops, having the testimony of the Orthodox that they were usually of sound faith and upright lives, and stricter than other Christians were. And God pardoneth the infirmity of a small mistake in judgment, when men are sincerely addicted to his service. Now and then a cruel Prelate did prosecute them, but so did not the gentler sort (as Atticus, Proclus, &c. at Constantinople, &c.) nor the Emperours themselves, save when so instigated.

VIII. And though the Churches in the Roman Empire kept up this grandure of Patriarchs, Metropolitans, and rich Prelates, that after over-topped Kings, it was not so in other parts of the Christian world, but the Clergy lived more humbly and quietly. The Scots under Columban…s and their other Presbyters,See Mr. Iones Hearts Soveraign, excellently describing the English Succession. long lived in great piety without any Bishops. And when the Scots Presbyters Finan, Aidan, &c. ordained Bishops in Northumberland, they were commonly humble, holy men, like themselves. And both Scots and Britains so much misliked the Romane-grandure and way, that when Augustine the Monk came in, they would not subject themselves to the Pope, or any Foreign Prelates, nor so much as eat and drink with the Missionaries. And the like we may say of some other Extra-imperial Churches. The Spaniards themselves not only while Arian Goths (of whom see the testimony of Salvian, to the shame of the Orthodox) but after Recaredus days, for many ages, lived in great quietness, while Italy, France, and Germany were employed in Hereticating, Cursing, Excommunicating, or bloudy Wars. The great Empire of A…assia (as the crediblest History saith) never had Bishops to this day, but only one called the A…u…, while the whole Clergy are exercised (though in too much ignorance) in their Priestly Office. Brocardus, that lived at Ierusalem, testifieth that those Eastern Christians, called by the Papists, Nestorians, Iacobites, Eutychians, were commonly plain honest Religious people, free from Heresie, and of better lives than even the Religious of the Church of Rome, and that there were not worse men at Ierusalem than the Roma… p. 18Catholicks. The Armenians have many Bishops, and one chief, but live (though too ignorantly and superstitiously, yet) in great austerity of life.

IX. In all ages since Prelacy swelled to the corruption of the Churches, and annoyance of the Peace of Kings and Kingdoms, there have been still a great number of pious lamenters of the Corruptions of the Church, that have groaned and prayed for reformation: Insomuch, that Dr. Field maintaineth, that even in the Church of Rome there have been still considerable numbers of Doctors, that owned truth and piety, and misliked the Papal usurpations and errours. The Waldenses and Albigenses (exceeding numerous) said, they had continued from the Apostles, and so from the days of Sylvester (or Constantine) had dissented from the Roman pride, and corruptions. And God hath made the Protestant Churches since the Reformation, as his Vineyard, where truth and piety have prospered, though Satan hath been still at work, and here also had too much success.

X. And it must be remembred, that God hath made use of many proud and turbulent men, to propogate and defend the truth of the Gospel: And their Gifts have served for the good of the sincere. As the husk or chaff and straw is useful to the Corn; so many worldly Prelates and Priests have been learned Expositors and useful Preachers, and taught others the way to life, which they would not go in themselves. Besides that, their very Papal power and grandure, which hath corrupted the Church, hath yet been a check to some, that would have assaulted it by force; and as a hedge of thornes about it. Worldly interest engageth Pope, Patriarchs, and Prelates, to stand up for the Christian Religion, because they gain by it (as Leo the 10th is said to have odiously confessed.)

§. 42. And the old Fathers, till Constantines time, did most of them think that the last thousand years would be a time of fuller glory to the Church; as many yet think, though I confess my self unskilful in the Prophesies.

But I make no doubt, but though this earth be so far de…erted by God, the Glorious Kingdom which we shall shortly see, with the new Heaven and Earth, wherein dwelleth righteousness, will fully confute all our present temptations to think hardly of God or the Redeemer, because of the present corruptions and dissentions of this lower world.

§. 43. We may conjecture at former times by our own: We see now, that among the most Reformed Churches, too often the most worldly part are uppermost, and perhaps are the persecuters of the rest, and though they may be the smaller part, it's they that make the noise, are the noted part that carry the name, and that Histories write of. A few men got into places of power, seem to be all the Church, or Nation, by the prevalency of their actions, which few dare contradict: They may give Laws; They may have the power of Press and Pulpit, so that nothing shall be published but what they will; They may call themselves p. 19the Church, and call all that obey them not Schismaticks and Sectaries, and strangers may believe therefore, that it is but some few inconsiderable fellows that are against them, when yet the far greatest part may utterly dissent and abhor their pride. I have lived to see such an Assembly of Ministers, where three or four leading men were so prevalent as to form a Confession of Faith in the name of the whole party, which had that in it which particular members did disown. And when about a controverted Article, One man hath charged me deeply, for questioning the words of the Church, others that were at the forming of that Article, have laid it all on that same man, as by his impetuousness putting in that Article, the rest being loth to strive much against him, and so it was he himself that was the Church, whose authority he so much urged, at least the effectual signifying part. We cannot judge what is commonest by what is uppermost, or in greatest power. In divers Parishes now, where the Minister is conformable, perhaps ten parts of the people do dislike it; and sometimes you may see but three or four persons with him at the Common-prayers; And yet all know, that Dissenters are talkt of as a few singular Fanaticks. I compare not the Causes, but conclude, that so also for the Numbers, humble Godly persons might be very numerous, though only the actions of worldly Prelates do take up most of the History of the Church.

Yea, I believe, that among the Papists themselves, five to one of the people, were they free from danger, would declare their dislike of a great part of the actions and Doctrines of their Prelates, and that the greatest part that are named Papists, are not such throughly and at the heart.

When the Rulers, Scribes, and Pharisees were against Christ, and persecuted him and the truth, the common people so much adhered to him, that the persecutors durst not seize on him openly by force, but were fain to use a Traytor, to apprehend him in the night, and in a solitary place, lest they should be stoned by the people, who said, Never man spake as this man speaketh.

§. 44. Let us not therefore turn Church-History into a temptation, nor think basely of the Church, or Christianity, or Christ, because of Papal and Prelatical pride and tyranny. God can make use of a surly porter to keep his doors; yea, a mastiff-dog may be a keeper of the house; and his Corn hath grown in every Age, not only with straw and chaffe, but with some tares: And yet he hath gathered, and will gather, all his chosen.

§. 45. Nor is the Ministry it self to be therefore dishonoured: For as at this day, while a few turbulent Prelates persecute good men, and much of the Ministry is in too many Countries lamentably corrupted, yet is Religion, piety, and honesty kept up by the Ministry, and never was well kept up without it: For the Faithful Ministers labour still, and their very sufferings, further the Gospel, and what they may not do publickly they do privately.

Yea, their very Writings shew, that still there are such as God doth qualifie to do his work, even among the Papists, he that readeth the pious p. 20Writings of such men as Gerson, and Gerhardus Zutphaniensis, and Thaulerus, Thomas a Kempis, Ferus, and many such others, will see that Gods spirit was still illuminating and sanctifying souls. And he that readeth such Lives as Philip Nerius, persecuted by the Bishop as an ambitious Hypocrite, for setting up more serious Exercises of Religion than had been ordinarily used among the Formalists, (to say nothing of such privater men as M. de Ren…y and many others) will see that it is not all Church-tyranny and corruption, though very heinous, that will prove that Christ hath not a Holy Generation whom he will save.

§. 46. Yea among the very corrupted sort of the Clergy, many that are overcome with temptations in that point, and take usurpation and tyranny, and worldly pomp and violence for Order, Government, and the interest of the Church, have yet much good in other respects: Even among the Cardinals there have been such men as Charles Boromaus, Baronius (Nerius's companion) Bellarmine, and others, that would Preach and practise the common Doctrines of serious piety: Yea, among the Jesuits there have been divers that have Preacht, Written, and lived very strictly; much more among their Fryars: and such Bishops as Sales: And though their times and corruptions blemished their piety, I dare not think they nullified it.

§. 47. And it sheweth the excellency of the Sacred Office, 1. That Christ did first make it as the noble Organical part of his Church, to form the rest. 2. That he endued the first Officers with the most noble and excellent gifts of his spirit. 3. That he founded and built his Church by them at first. 4. Yea, that he himself preached the Gospel, and is called The Minister of the Circumcision, the chief Shepherd, and the Bishop of our Souls. 5. That he hath used them to enlarge, confirm, preserve, and edefie his Church to this day. 6. That he maketh the best of them to be the best of men. 7. That he putteth into the hearts of all good Christians a special love and honour of them. 8. That he useth even the worser sort to do good, while they do hurt; especially some of them. 9. That Satan striveth so hard to corrupt them and get them on his side. 10. That Religion ordinarily dyeth away, or decayeth, when they fail and prove unable and unfaithful. 11. That Christ commandeth men so much to hear, receive and obey them, and hath committed his Word and Keys to them, as his Stewards. 12. And hath promised them a special reward for their faithfulness: and commanded all to pray for them and their preservation and success. And the nature of the things tells us, that as knowledge in lower things is not propagated to mankind, but by Teachers (man being not born wise;) so much less is heavenly wisdom. And therefore it is; that God is so regardful of the due qualification of Ministers, that they be not blind guides, nor novices, nor proud, nor careless sluggards, nor self-seeking worldlings, but skilful in the word of truth, and lovers of God and the souls of men, and zealous, and diligent, unwearied, and patient in their holy work. And when they prove bad, he maketh them p. 21most contemptible and punisheth them more than other men the corruption of the best making them the worst.

§. 48. Therefore let us make a right use of the pride and corruption of the Clergy, to desire and pray for better, and to avoid our selves the Sin which is so bad in them, and to labour after that rooted Wisdome and Holiness in our selves that we may stand, though our Teachers fall before us. Let every man prove his own Work, and so he shall have rejoicing in himself, and not in others only, Gal. 6. But let us not hence question the Gospel, or dishonour the Church and Ministry; no not any further separate from the Faulty than they separate from Christ, or than God alloweth us, and necessity requireth: As we must not despise the needful helps of our Salvation, nor equal dumb or wicked men with the able faithful Ministers of Christ, on pretence of honouring the Office; so neither must we deny the good that is in any, nor despise the Office for the Persons Faults.

§. 49. Especially let us take heed that we fall not into that pernicious Snare that hath entangled the Quakers and other Schismaticks of these times, who on pretence of the faults of the Ministers, set against the best with greatest fury, because the best do most resist them, and that revile them with false and railing language, the same that Drunkards and Malignants use, yea worse than the prophanest of the Vulgar; even because they take Tythes and necessary Maintenance, charging them with odious covetousness, calling them Hirelings, deceivers, and what not. Undoubtedly this Spirit is not of God, that is so contrary to his Word, his Grace, and his Interest in the World. What would become of the Church and Gospel, if this malignant Spirit should prevail to extirpate even the best of all the Ministry? Would the Devil and the Churches Enemies desire any more? The very same Men that the Prelates have silenced (near 2000) in England these fifteen or sixteen years together, are they that the Quakers most virulently before reviled, and most furiously opposed.

§. 50. Nor will the Clergies corruption allow either unqualified or▪ uncalled Men to thrust themselves into the Sacred Office, as if they were the Men that can do better, and must mend all that is amiss. Such have been tryed in Licentious Times, and proved, some of them, to do more hurt than the very Drunkards, or the ignorant sort of Ministers, that did but read the holy Scriptures. Pride is too often the reprehender of other Mens Faults and Imperfections, and would make other Mens Names but a stepping-stone to their own aspiring Folly: As many that have cryed out against bad Popes and Prelates, that they might get into the places, have been as bad themselves when they have their Will: No wonder if it be so with the proud revilers of the Ministry.

§. 51. There is need therefore of much Wisdome and holy care, that we here avoid the two extreams; that we grow not indifferent who are our Pastors, nor contract the Guilt of Church-corruption, but mourn for the reproach of the solemn Assemblies, and do our best for true and needful p. 22Reformation, that the Gospel fail not, and Souls be not quietly left to Satan, nor the Church grow like the Infidel World; and yet that we neither invade nor dishonour the sacred Office, nor needlesly open the nakedness of the Persons, nor do any thing that may hinder their just endeavours and success; we must speak evil of no man either falsly or unnecessarily.

§. 52. I thought all this premonition necessary that you make not an ill use of the following History, and become not guilty of diabolism or false accusing of the Brethren, or dishonouring the Church: And that as God hath in Scripture recorded the Sins of the ungodly, and the effects of Pride and of malignity, and Christ hath foretold us that Wolves shall enter and devour the Flock, and by their Fruits (of devouring, and pricking as Thorns and Thistles) we shall know them, and the Apostles prophecied of them; I take it to be my duty to give you an Abstract of the History of Papal and aspiring Prelacy, usurping, and schismatical, and tyrannical Councils, as knowing of how great use it is to all to know the true History of the Church, both as to good and evil.

§. 53. Yea Bishops and Councils must not be worse thought of than they deserve, no more than Presbyters, because of such abuses as I recite; The best things are abused, even Preaching, Writing, Scripture, and Reason it self, and yet are not to be rejected or dishonoured. There is an Episcopacy whose very Constitution is a Crime, and there is another sort which seemeth to me a thing convenient, lawful, and indifferent, and there is a sort which I cannot deny to be of Divine Right.

§. 54. That which I take to be it self a Crime, is such as is aforementioned, which in its very constitution over-throweth the Office, Church, and Discipline, which Christ by himself and his Spirit, in his Apostles, instituted: such I take to be that Diocesane kind which hath only one Bishop over many score or hundred fixed Parochial Assemblies; by which, 1. Parishes are made by them no Churches, as having no Ruling Pastors that have the Power of Judging whom to Baptize, or admit to Communion or refuse, but only are Chapels, having preaching Gurates. 2. All the first Order of Bishops in single Churches are deposed, as if the Bishop of Antioch should have put down a 1000 Bishops about him, and made himself the sole Bishop of their Churches. 3. The Office of Presbyters is changed into semi-Presbyters. 4. Discipline is made impossible, as it is for one General without inferiour Captains to Rule an Army: But of this before.

§. 55. Much more doth this become unlawful, 1. when deposing all the Presbyters from Government by the Keyes of Discipline, they put the same Keyes, even the Power of dec…etive Excommunication and Absolution into the hands of Laymen, called Chancellours, and set up Courts liker to the Civil than Ecclesiastical. 2. And when they oblige the Magistrate to execute their Decrees by the Sword, be they just or unjust, and to lay Men in Goals and ruine them, meerly because they are Excommunicated by Bishops, or Chancellours, or Officials, or such others, and are not reconciled: p. 23And when they threaten Princes and Magistrates with Excommunication (if not Deposition) if they do but Communicate with those that the Bishop hath Excommunicated. 3. Or when they arrogate the power of the Sword themselves, as Socrates saith Cyril did: Or without necessity joyn in one person the Office of Priesthood and Magistracy, when one is more than they can perform aright.

§. 56. And it becometh much worse by the tyrannical abuse, when (being unable and unwilling to exercise true Discipline on so many hundred Parishes) they have multitudes of Atheists, Infidels, gross ignorants, and wicked livers in Church-Communion, yea, compel all in the Parishes to Communicate on pain of Imprisonment and ruine, and turn their censures cruelly against godly persons, that dare not obey them in all their Formalities, Ceremonies, and Impositions, for fear of si…ing against God. And when conniving at ignorant ungodly Priests that do but obey them, they silence and ruine the most faithful able Teachers, that obey not all their imposing Canons, and swear not, and subscribe not what they bid them.

§. 57. Undoubtedly Satan hath found it his most successful way, to fight against Christ in Christs own name, and to set up Ministers as the Ministers of Christ, to speak indirectly against the Doctrine, Servants, and interest of Christ, and as Ministers of Light and righteousness, and to fight against Church-Government, Order, Discipline, and Unity, by the pretences of Church Government, Order, Discipline, and Unity: and to cry down Schism to promote Schism, and to depress Believers by crying up Faith, and Orthodoxness, and crying down Heresie and Errour: Yea, to plead God's Name and Word against himself, and to set up Sin, by accusing Truth and Duty as Sin.

§. 58. II. That which I take for Lawful Indifferent Episcopacy is such as Hierome saith, was introduced for the avoiding of divisions, though it was not from the beginning: When among many Elders in every single Church, one of most wisdom and gravity is made their President, yea, without whom no Ordinations or great matters shall be done. The Churches began this so early, and received it so universally, and without any considerable dissent or opposition, even before Emperours became Christians, that I dare not be one that shall set against it, or dishonour such Episcopacy.

§. 59. Yea, if where …t men are wanting to make Magistrates, the King shall make Bishops Magistrates, and joyn two Offices together, laying no more work on them than will consist with their Ecclesiastick work, though this will have inconveniencies, I shall not be one that shall dishonour such, or disobey them.

§. 60. III. The Episcopacy, which I dare not say is not of Gods institution, (besides that each Pastor is Episcopus Gr…gis,) is that which succeedeth the Apostles in the Ordinary part of Church-Government, while some Senior Pastors have a supervising care of many Churches, (as the Visiters p. 24had in Scotland,) and are so far Episcopi Episcoporum, and Arch-bishops, having no constraining power of the Sword, but a power to admonish and instruct the Pastors, and to regulate Ordinations, Synods, and all great and common circumstances that belong to Churches. For if Christ set up one Form of Government in which some Pastors had so extensive work and power, (as Timothy, Titus, and Evangelists as well as Apostles had) we must not change it without proof, that Christ himself would have it changed.

§. 61. But if men on this pretence will do as Rome hath done, pretend one Apostle to be the Governour of all the rest, and that they have now that Authority of that Apostle, and will make an Universal Monarch to rule at the Antipodes, and over all the World, or will set up Patriarchs, Primates, Metr…politans and Arch-bishops, with power to tyrannize over their Brethren, and cast them out, and on pretence of Order, and imitating the Civil Government, to master Princes, or captivate the Churches to their pride and worldly interests, this will be the worst and most pernicious tyranny.

§. 62. And as it is not all Episcopacy, so it is not all Councils that I design this History to dishonour. No doubt but Christ would have his Church to be as far One, as their natural political and gracious capacities will allow: And to do all his work in as much love, peace, and concord as they can: And to that end, both seasonable Councils, and Letters, and Delegates for Concord and Communication, are means which nature it self directeth them to, as it doth direct Princes to hold Parliaments and Dyets. In the multitude of Councellours there is safety: Even frequent converse keepeth up amity▪ In absence slanderers are heard, and too oft believed: A little familiarity in presence confuteth many false reports of one another, which no distant defences would so satisfyingly confute. And among many we may hear that which of few we should not hear. How good and pleasant is it for Brethren to dwel together in Unity? And the Concord of Christians greatly honoureth their holy profession, as discord becometh a scandal to the world. But all this, and the measures and sort of Unity and Concord which we may expect, and the true way to attain it▪ I have fuller opened in a Treatise entitled, The true and only t…rms of the Concord of all Christian Churches.

§. 63. When Christians had no Princes or Magistrates on their side, they had no sufficient means of keeping up Unity and Concord for mutual help and strength, without meetings of Pastors to carry on their common work by consent▪ But their meetings were only with those that had nearness or neighbourhood▪ And they did not put men to travel to Synods out of other Princes Dominions, or from Foreign Lands, much less did they call any General Councils out of all the Christian Churches in the world. But those that were capable of Communion by proximity, and of helping one another, were thought enough to meet for such ends.

p. 25§. 64. And indeed neither nature nor Scripture obligeth us to turn such occasional helps into the forms of a State-policy, and to make a Government of friendly consultations. And therefore though where it may be done without fear of degenerating into tyranny, known times of stated Synods or meetings of Pastors for Concord are best, (as once a month in lesser meetings, and once a quarter in greater,) yet where there is danger of such degeneracy, it is better to hold them but pro re natâ, occasionally, at various seasons and places.

§. 65. The lesser Synods and correspondency of Pastors before there were Christian Magistrates were managed much more humbly and harmlesly than the great ones afterward: Because that men and their interest and motives differed. And even of later times, there have been few Councils called General, that have been managed so blamelesly, or made so many profitable Canons, as many Provincial or smaller Synods did. Divers Toletane Councils, and many others in Spain, England, and other Countries have laboured well to promote piety and peace: As did the African Synods, and many others of old. And such as these have been serviceable to the Church. And the Greater Councils, though more turbulent have many of them done great good, against Heresie and Vice; especially the first at Nice: And nothing in this Book is intended to cloud their worth and glory, or to extenuate any good which they have done: But I am thankful to God that gave his Church so many worthy Pastors, and made so much use as he did of many Synods for the Churches purity and peace.

§. 66. But the true reason of this Collection, and why I have besides good products, made so much mention of the errours and mischiefs that many Councils have been guilty of, are these following.

1. The carnal and aspiring part of the Clergy, do very ordinarily, under the equivocal names of Bishops, confound the Primitive Episcopacy with the Diocesane tyranny before described: And they make the ignorant believe, that all that is said in Church-Writers for Episcopacy, is said for their Diocesane Species: And while they put down an hundred or a thousand Bishops and Churches of the Primitive Species, they make men believe that it is they that are for the old Episcopacy, and we that are against it, and that it is we and not they that are against the Church: while we are submissive to them as Arch-bishops, if they would but leave Parishes to be Churches (or Great Towns formerly called Cities at least) and make the Discipline of all Churches but a possible practicable thing.

§. 67. II. And to promote their ends, as these men are for the largest Diocesses and turning a thousand Churches into one only, so they are commonly for violent Administration; ruling by constraint, and either usurping the power of the sword themselves, or perswading and urging the Magistrate to punish all that obey not their needless impositions, and reproaching or threatning (at least) the Magistrates that will not be their Executioners. And making themselves the Church snuffers, (or made without p. 26the Churches consent) their Office is exercised in putting out the Lights, sometimes hundreds of faithful Ministers being silenced by their means in a little time. And they take the sword of Discipline or power of the Keys as the Church used it 300 years to be vain, unless prisons or mulcts enforce it. And to escape the Primitive poverty, they overthrow the Primitive Church, Form, and Discipline, and tell men, All this is for the Churches honour and peace.

§. 68. Yea all that like not their arrogances and grandure, they render odious as Aerian Hereticks or Schismaticks, provoking men to hate and revile them, and Magistrates to destroy them, as intolerable. And by making their own numerous Canons and Inventions necessary to Ministry and Church-Communion, they will leave no place for true unity and peace, but tear the Churches in pieces by the racks and engines of their brains and wills.

§. 69. III. Yea worse than all this, there are some besides the French Papists, who tell the world, That the Vniversal Church on Earth is one visible political body, having a visible Head or Supreme vicarious Government under Christ, even a Collective Supreme, that hath universal Legislative, Iudicial and Executive power. And they make this Summa Potestas Constitutive of the Church Vniversal, and say that this is Christs body out of which none have his Spirit nor are Church-members, and that there is no Vnity or Concord but in obeying this supreme visible power; And that this is in General Councils and in the intervals in a College of Bishops Successors of the Apostles, (I know not who or where, unless it be all the Bishops as scattered over the earth) and that they rule per literas formatas: (as others say, It is the Pope and Roman Clergy or Cardinals.)

§. 70. And when our Christianity, Salvation, Union and Communion, yea, our Lives, Liberties and mutual forbearances, and Love, is laid upon this very form of Church-policy and Prelacy, and Christ is supposed to have such a Church as is not in the World, even constituted with a Visible Vicarious Collective Soveraign, that must make Laws for the whole Christian World, it's time to do our best to save men from this deceit.

§. 71. I must confess, If I believed that the Whole Church had any Head or Soveraign under Christ, I should rather take it to be the Pope than any one, finding no other regardable Competitor. He is uncapable of ruling at the Antipodes and all the Earth; but a General Council is much more uncapable, and so are the feigned College of Pastors or Bishops, (none knoweth who.)

§. 72. IV. And a blind zeal against errour, called Heresie, doth cry down the necessary Love and toleration of many tolerable Christians; And some cry, down with them, and away with them that erre more themselves, and by their measures would leave but few Christians endured by one another in the World: Thus do they teach us to understand Solomon, Eccl. 7. 16. Be not righteous and wise overmuch: so much are these men for Vnity, that they will leave no place for much Unity on earth. As if none p. 27should be tolerated but men of one Stature, Complexion, &c.

§. 73. Briefly, they do as one that would set up a Family Government, made up of many hundred or thousand families dissolved and turned into one, and ruled supremely by a Council of the Heads of such enlarged Families, and then tell us, that this is not to alter the old Species of Families, but to make them greater that were before too small: Keep but the same name, and a City is but a Family still. And when they have done, they would have none endured, but cast out, imprisoned or banished, as seditious, that are for any smaller Family than a City, (or any lesser School than an University:) And these City Governours must in one Convention rule all the Kingdom, and in a greater all the World.

§. 74. I shall therefore first tell you, what errour must not be tolerated, and then by an Epitome of Church-History, Bishops and Councils and Popes, shew the ignorant so much of the Matter of Fact, as may tell them who have been the Cause of Church-corruptions, Heresies, Schisms and Sedition, and how: And whether such Diocesane Prelacy and grandure be the Cure, or ever was. And, if God will, in a Second Volume shall prove the sinfulness and novelty of that sort of Prelacy, and answer the chief that have defended it.