Church History of the Government of Bishops and Their Councils, Chapter 2

Church History of the Government of Bishops and Their Councils · Chapter 2

p. 28CHAP. II.

Of Heresies, and of the first Councils.

§. 1. THe Apostle Iames saith, ch. 5. 19, 20. Brethren, if any one of you do erre from the truth, and one convert him, Let him know that he that converteth a sinner from the errour of his way, doth savea soul from death, and hide a multitude of sins. By which it is implyed, that Errour tendeth unto Death: But what Errour is it?Is it all? Who then can be saved? It is of great use to know, what Errours are mortal, and what not.

§. 2. There are errours that are no sins, and errours that are sins. Those which are not voluntary either in themselves, or in their antecedent causes, are no sins: Those which are not voluntary either by the act or by the omission of the will, are no sins. Those which are unavoidable through a necessity which is not moral but natural, are no sin: As if Infants, Idiots, Mad-men, erre in matters of which they are uncapable: Or if any erre for want of any revelation of the truth. As if the Papists did rightly charge those with errours whom they burnt for denying Transubstantiation, yet it could be no sinful errour, because it is necessary and unavoidable. For the first discerning principle is sense: And if we are deceived while we judge that to be Bread and Wine, which all the sound senses of all men in the World perceive as such, we have no remedy. For whether sense be fallible or infallible, it is certain that we have no other faculties and organs to perceive immediately sensible things by. I can see by nothing but my eyes, nor hear any other way than by my ears. If they say, that we must believe that all mens senses are deceived when God telleth us so? I answer, If we do not presuppose that by sense we must perceive things sensible, it is in vain to talk of Gods telling us any thing, or of any of his Revelations, or faith therein: For I know not but by sense, that there is a Bible, or a Man, or a Voice or Word, to be believed. And as humanity is presupposed to Christianity, so is sense and reason to faith and the objects accordingly. And to say, that all mens sound senses about their due placed objects are fallible, is but to say, that no certainty can be had.

§. 3. Of those errours that are sins; it is not all that are effectively mortal or damning sins: Else no man could be saved. There is no man that hath not a multitude of errours, that hath any actual use of reason.

§. 4. Errours are of three sorts. 1. Errours of Iudgment (to say nothing p. 29of sense and imagination.) 2. Of Will; 3. Of Life, or practice. The Iudgment is to Guide the Will; and the Will is to command our practice. Therefore those errours are least dangerous that least corrupt the Will and practice, and those most dangerous that most corrupt them. But every errour contrary to any useful truth is bad, as it is a corruption of the judgment, tending to corrupt the will and practice.

§. 5. 1. No errour is effectively damning which turneth not the Heart or Will in a predominant degree from the Love of God to the Love of the Creature, from the Love of Heaven and Holiness to the prevalent Love of Earth, and sinful pleasure, riches or honour therein; from things Spiritual to things Carnal: For God hath prepared unconceivable glory for them that Love him: The Kingdom of God consisteth not in meats and drinks, but in righteousness, peace and joy in the holy Ghost: And he that in these things serveth Christ, doth please God, and is acceptable to (good) men, Rom. 14. 17, 18.

§. 6. 2. I think no errour is effectively damning which a man doth sincerely desire to be delivered from at any rate, and when he that hath it doth faithfully endeavour to come to the knowledge of the truth, in the use of such means as God vouchsafeth him: He that searcheth the Scripture with a Love to truth, and sincerely prayeth for Gods illumination, and sincerely practiceth what he already knoweth, and is willing to hear what any man can say to his Further information, God will hide nothing necessary to his salvation from such a man. For this is a work of such dispositive Grace, as shall not be received in vain.

§. 7. Obj. But may not one that believeth not in God, or Christ, or the Life to come, say all this, that he desireth and endeavoureth to know the truth?

Ans. 1. These things are so Great, so Evident, and so Necessary, that they cannot be unknown to one that hath the Gospel, who hath the foresaid sincere desires and endeavours. And as for them that have not the Gospel, I have spoken to their case before. 2. God that giveth so much grace doth thereby signifie his willingness to give more.

§. 8. Obj. This intimateh that Grace is given according to Merits.

Ans. 1. Not the first Grace: But to him that hath (and improveth it) shall be given, and from him that hath not (such improvement) shall be taken away even that which he hath. 2. No Grace or Glory is given according to Merits in point of Commutative Justice, as quid pro quo, as if it did profit God. But to him that asketh it shall be given. We must have a Beggers Merit: Begging and thankful accepting; And yet that also is of antecedent Grace.

§. 9. On the contrary, 1. All errour is damning which excludeth the life of faith, hope, love and sincere obedience: For these are of necessity to salvation: without holiness none shall see God, Heb. 12. 14. The wisdom from above is first pure, and then peaceable, and must be shewn out of a good conversation by works with meekness of wisdom, Iam. 3. 13, 17. He that Loveth not God, Heaven, and Holiness, with a predominant Love,' doth damnably erre.

p. 30§. 10. Secondly, Therefore all errour of judgment which effectively excludeth the belief of any of the Essentials of Godliness, or of Christianity where the Gospel is, is damning errour: Because a Mans Will and Life can be no better than his belief or judgment is. No man can love that God that he believeth not to be amiable, nor obey him whom he believeth not to be his Governour; nor seeks for a happiness which he believeth not; And it is in the face of Christ, a Redeemer, and Saviour of lost Sinners, that Gods amiableness suitably appeareth unto man: And it is by his Word and holy Spirit that Christ reneweth Souls.

§. 11. And an ungodly carnal worldly man (though he be a learned Preacher of the Truth) is damnably erroneous, and hath really the sum of manifold Heresies: 1. He erreth about the greatest and most necessary things: He taketh God to be less amiable than the Creature, and Heaven than Earth, and Holiness than the Pleasure of Sin. 2. His errour is practical and not only notional: 3. It excludeth the contrary truth, and is predominant; so that what contrary truth he acknowledgeth, he doth not soundly, practically, and prevailingly believe.

§. 12. Were it not besides my present purpose I might manifest that every carnal ungodly man among us, 1. Doth not truly believe any one Article of the Creed with a serious practical belief; 2. Nor doth he consent to the Baptismal Covenant; 3. Nor sincerely desire and put up one Petition of the Lords Prayer, rightly understood; 4. Nor sincerely obey one of the Ten Commandements; 5. Nor can sincerely receive the Sacrament of the Lords Supper; Nor, 6. Is a sincere Member of the holy Catholick Church, nor can sincerely hold Communion with the Saints: He is an Hypocrite and damnably erroneous, even while he seemeth to be Orthodox and pleadeth for the Truth, and cryeth out against Heresies and Errours; which he may easily and ordinarily do.

§. 13. It hath still been one of Satans effectual Snares to deceive and damn ungodly men by, to hide their own practical errour and wickedness from their Consciences, by seeming to be Orthodox, and crying down Errours and Heresies in others: But alas, how unfit persons are they for such Work? And how dreadfully do they condemn themselves? It is a pitiful thing to hear a man that is false to the very essence of his Baptismal Vow, to revile and prosecute a poor Anabaptist (though erroneous) for holding that Baptism should be delayed till years of discretion that it may be the better kept: Or to hear a man that obeyeth not God himself, but his fleshly Lust, to cry out against every Dissenter, how conscionable soever, for not obeying the Church in some questionable points: or to hear a man that sticketh not at any wickedness that maketh for his worldly ends or pleasure, to cry out against those that in fear of Perjury or Lying or other sinning against God, dare not take some Oath, Subscription, Profession, or Covenant which is imposed: As these notorious Hypocrites who live quite contrary to the Christian Religion which they profess, do use to call those Hypocrites that labour in all things to please p. 31God, if they do but mislike any thing in their Lives. So also while they are drowned in damnable Errour, they cry out against Errour in those that practically hold all the Essentials of Christianity, and are certainly in the way of Life, if they do differ in any thing from them, or are ignorant of any thing which they know. He that never puts up a sincere Prayer to God for his Grace, nay, that would not have it, to make him holy, and deprive him of his sinful pleasure, will yet call others erroneous and Schismaticks, if they pray not by his Book, or in all his Circumstances; while his Heart and Family are prayerless, and God's Name ofter heard in Oaths and Curses than in Prayer.

§. 14. Because bare opinion may consist with worldliness and fleshly lusts, therefore it hath long been the trick of the ungodly to seem zealous for the true Church, and for right opinions, and to over do here to quiet their Consciences in Sin: And it hath been a Snare to many conscionable People, to tempt them to suspect and dislike the Truth, because ungodly Men thus stand for it; and to think it must be some bad thing which wicked men seem so zealous for: when as they do it but for a cover for their Sin, as Hypocrites and Oppressors use long Prayers, which would not serve their turn if there were not some good in it.

§. 15. And yet Errour is such a blinding thing, that it's very usual even for grosly erroneous men, to cry out most fiercely against Errour: For they know not themselves, and they are proud and self conceited, and oft by malignity apt to suspect and condemn others. What did the Jews persecute the Christians for? For supposed Heresie and Errour: What did the Heathens cast them to wild Beasts and Torments for? For supposed Impiety and Errour: because they would not erre in their Idolatry as they did. What hath disquieted and torn in pieces the Christian World, but erroneous and worldly Popes, Patriarcks, and Prelates inordinate out-crys against supposed Errours? For what have they silenced hundreds and thousands of faithful Ministers of Christ? for Errour. For what have they racked, tormented, burnt to ashes, and slain by the Sword so many thousand, and hundred thousands? O, it was for Heresie or Errour. And are not these men perfectly free from Errour themselves, that have so great a zeal against it? No, so grosly erroneous are they, that they deny credit to all mens Senses, and know not Bread and Wine when they see, and touch, and taste it; and would have all those destroyed that will not deny belief to sense as well as they: So erroneous are they, that they pretend a mortal man to be the Church Governour of all the Earth; so erroneous, that they think God well Worshipped by praying in words not understood; and dare deny half the Sacrament of the Lords Supper to the People, which they confess that he instituted, and all the Church did use; so erroneous, that they think the flames of Purgatory will help them the better to love that God that doth torment them. How foul and many are their Errours that kill, and burn, and damn others as erroneous? But S. Iames hath told us, Iam. 3. That the Wisdom is not p. 32from above, but is earthly, sensual, and devillish, which hath an envious striving zeal; and that if it work not by …eakness of wisdom, and be not pure, peaceable, gentle, easie to be intreated, full of mercy and good fruits, without partiality and hypocrisie, sowing the fruit of righteousness in peace, by peacemaking, but hath bitter contention, it is not of God, but bringeth confusion and every evil work.

§. 16. The Arians were cruel Persecutors, on pretence of zeal against Errour, as they accounted it: They banished godly Pastors; they killed them, they cut out the Preachers Tongues; they reproached them. The Emperours Valens and Constantius were more fierce than the Arian Goths themselves.

Macedonius that denyed the Deity of the Holy Ghost, was a great pretender to Orthodoxness, and a great decryer and persecuter of others, as erroneous and Hereticks.

Nestorius (though somewhat worse judged of by Cyril than he deserved) was justly condemned, were it but for his heat and fierceness against others: He fell presently upon the Novatians and other Parties, and began with this overdoing zeal at his entrance, O Emperour, give me a Church without Heresie, and I will give-thee Victory over the Persians: that is, Destroy all these dissenting Parties and God will prosper thee: And very quickly was he deposed, condemned, and at last banished even to misery and death as an Heretick (whether justly or no I shall say more anon.)

The Eutychians were as great Zealots against Errour and Heresie as any of the rest: They took Cyril for their Captain whom Theodoret and Isydore Pelusiota that knew him, describe as heynously proud and turbulent, and Socrates as the first Bishop that himself used the Sword. Dioscorus raged at the second Council of Ephesus against dissenters, and all in Zeal against Nestorian Heresie. But what dreadful work his Eutychian Party and Successors made, I have elsewhere shewed: And all as against Heresie.

The Anthropomorphite zealous Egyptian Monks thought it was Errour …nd Heresie which they so furiously opposed, when they forced Theophilus Alexand to dissemble to save his Life.

It was zeal against Origens Heresie and Errour which set Epiphanius and Theophilus Alexand. upon their irregular and inhumane opposition to Chrysostome.

What abundance of gross Errours doth Philastrius vend while he thinks that he reciteth other Mens Errours: I have given a Catalogue of them elsewhere. Besides the inconsiderable Errours which he calleth Heresies.

It was zeal against the Arian Heresie which made Lucifer Calaritanus occasion the Schism between two Bishops at Antioch, and after become the Head of a separating Party, because he would not receive the returning Arians into Communion as others did.

And it was zeal against Heresie that made others for this account him a Heretick, and call his Followers Luciferians.

It was zeal against Errour which made both the Novatians and the Donatists p. 33run into Errour, and keep up their Parties as more pure from the Crimes of Idolaters, Traditors, Libellaticks, and other Criminals.

Sulpitius Severus describeth Ithacius as a man that cared not what he said or did, and the rest of the Synod of Bishops about him as unfit to be communicated with; that would bring Christianity it self into reproach by their furious opposition to Hereticks: And who would have thought but these Bishops had been very good men themselves, that were so zealous against the Priscillianists, as to procure the Death of some, and the Banishment of others, and bring Martin himself, and other strict abstemious people into the suspicion of Priscillianism?

It was a zeal for Christ, and against supposed Errour, which raised the doleful contention about the corruptibility of Christ's Body; one Party calling the others Phantasiasticks, and the other calling them Corrupticolae; into which Errour the Emperour Iustinian himself did lapse and become a zealous Heretick, as the Orthodox Party called him.

And even S. Hilary Pictav. l. 10. de Trinit. seemeth not free, when, p. 205. he saith [In quem quamvis aut ictus incideret, aut vulnus descenderet, aut nodi concurrerent, aut suspensio elevaret, afferrent quidem haec impetum passionis, non tamen dolorem passionis inferrent, ut telum aliquod aut aquam perforans, aut ignem compungens, aut aera vulnerans: Omnes quidem has passiones naturae suae infert, ut perforet, ut compungat, ut vulneret; sed naturam suam haec passio illata non retinet; dum in naturâ non est vel aquam forari, vel pungi ignem, vel …ra vulnerari, quamvis natura teli sit vulnerare & compungere & forare: Passus quidem Dominus Iesus Christus dum caeditur, dum suspenditur, dum crucifigitur, dum moritur; sed in Corpus Domini irruens passio, nec non fuit passio, nec tamen naturam passionis exercuit: Cum & poenali ministerio illa desaevit, & virtus corporis sine sensu poenae vi… poenae in se desaevientis excepit.] Yet it was against Heresie that the good Father defended this (worse than many of Philastrius, yea or Epiphanius's Heresies.) Pag. 208. saith he, Metum Domino haeresis ascribit:—Timuisse tibi, O Haeretice, Dominus gloriae passionem videtur—Pag. 216. Non vis, impie haeretice, ut transeunte palmas clave Christus non doluerit, ne que vulnus illud nullam acerbitatem teli compungentis intulerit. Interrogo, cur pueri ignes non timuerint nec doluerint— So p. 217, 218. you see how little heed is to be given oft to good mens outcries against Heresie: He spake much better, ibid. pag. 231. In simplicitate fides est; in fide justitia est; in confessione pietas est: Non per difficiles nos Deus ad beatam vitam quaestiones vocat; nec multiplici eloquentis facundiae genere solicitat. In absoluto nobis ac facili est aeternitas, Iesum suscitatum à mortuis per Deum credere, & ipsum esse Dominum confiteri.] And Lib. 11. p. 332. initio [Non enim ambiguis nos & erraticis indefinitae doctrinae studiis dereliquit, vel incertis opinionibus ingenia humana permisit, statutis per se & oppositis obicibus in libertatem intelligentiae voluntatis que concludens, ut sapere non nisi ad id tantum quod praedicatum à se fuerat, nos sineret, cùm p…r definitam fidei indemutabilis constitutionem, credi aliter atque aliter non lic…ret.]

p. 34§. 17. And it is not only particular persons, but many General Councils, that have erred and persecuted others; as if all the while they were but cleansing the Church of the most odious Heresies.

The many Councils of the Arians I may after touch upon, viz. at Tyre, Ariminum, Syrmium, &c. I will before its time here mention that of Sardica: What horrid Heresies and Villanies do they lay to the charge (not only of Marcellus, but) of Athanasius, of Paulus Constant. of Iulius Bishop of Rome, of Prothogenes, and others, whom they excommunicate as if they had been the very plagues of the earth? See the Copies of their Epistle in Hilary Pict. Fragments, p. 434, &c.

§. 18. And because Papal Approbation is made by the Papists the mark of an unerring and infallible Council, note that even the Arian Council of Syrmium was expresly approved by Pope Liberius in his Exile, as you may see in Hilary, ibid. p. 426, 427. saying, [Ita que amoto Athanasio à communione omnium nostrûm, cujus nec Epistolia à me suscipienda sunt, dico me parem cum omnibus vobis, & cum Vniversis Episcopis orientalibus, seu per universas provincias pacem & unitatem habere: Nam ut verius sciatis me verâ fide per hanc Epistolam ea loqui, Dominus & frater me…s communis Demo…ilus, qui dignatus est pro suâ benevolentiâ fidem & catholicam exponere quae Syrmium à pluribus fratribus & co-episcopis nostris tractata, exposita, & suscepta est, ab omnibus qui in praesenti fuerunt, hanc ego libenti animo suscep… ▪ in nullo contradixi; consensum accommodavi, hanc sequor, haec à me tenetur; sane petendum credidi Sanctitatem Vestram, quiae tam pervidetis in omnibus me vobis consentaneum esse, dignemini communi auxilio ac studio laborare, qu… tenus de exilio dimittar, & ad sedem, quae mihi divinitus credita est, revertar.] In reciting of which Hilary thrice saith [Anathema tibi, Liberi praevaricator]—If they say that Liberius did this in his Exile through fear or suffering, I answer, his Sufferings were small; and Hilary annexeth another of his Epistles to the Arian Bishops, in which he sweareth or calleth God himself to witness, that it is not for his Sufferings which are not great, but for the Peace of the Church, of which he knew those Bishops to be Lovers, and which is better than Martyrdom, that he did what he did.

§. 19. I. Before these there were many Provincial Councils called to decide the Controversie of the time of Easter; and as that at Rome, in Palestine, Pontius, and one in France went one way; so that of Asia, under Polycrates Ephes. went another way, professing to stick therein to the Gospel, and the Tradition of their Fathers: For which Victor would needs excommunicate them, which Irenaeus sharply reprehendeth. Its worth the noting, That as the wrong party pleaded Tradition, so the right party pleaded Reason and Scripture, as you may see in Beda's Fragment of the Palestine Council, sub Theoph. Caesar. Bin T. 1. p. 132. And that the main argument used was the Divine Benediction of the Lords day: which they may note, that question the ancient observation of that day.

§. 20. II. The next Council recorded (Bin. p. 135.) is one at Carthage, p. 35under Agrippinus, which decreed the re-baptizing of those that were baptized by Hereticks: For which they are commonly now condemned.

§. 21. And Binnius noteth that they had this from their Countryman Tertullian, whose zeal against Hereticks was so hot, that he would have nothing, no not Baptism, common with them; so Baron. an. 217. n, 1, 2, 3. & an. 258. n. 19, 20. Yet is this man now numbred with Hereticks.

§. 22. III. The Concilium Labesitanum is the next in order, where one Privatus was condemned for an Heretick (mentioned by Cyprian, Epist. 55.) But, saith Binnius, what his Heresie was is not known nor mentioned.

§. 23. IV. Next we have an Arabian Council, in which the Errour of the Souls Mortality (allowing it only to rise again with the Body at the Resurrection) was excellently oppugned and expugned by Origen; but it was by that Origen who himself is called a blasphemous Heretick.

§. 24. V. The next mentioned Council (Bin. p. 158.) was at Rome, about the restoring of the Lapsed upon Cyprian's motion. A business that made no small dissention, while Lucianus and some others made the Church-door too wide, and Novatus, and Novatianus made it too narrow, and Cyprian and the Roman Clergy went a middle way: bitter and grievous were the Censures of each other, and long and sad the Schisms that did ensue, the rigour of the Novatians being increased by their Offence at other mens sinful latitude and tepidity.

§. 25. By the way it is worth the considering by some Papists, who make both a Bishop Essential to a Church, and a Pope to the Church-Universal, and deny Church-Government to Presbyters, that this Council is said to be called by the Roman Clergy (the Presbyters and Deacons) when the Church had been a year or two without a Bishop (through the sharp persecution of Decius upon Fabian's Death). And it is to the Roman Clergy (Presbyters and Deacons) that Cyprian at this time wrote divers of his Epistles, as they wrote to him; insomuch that Binnius sticketh not to say, that in this interregnum the Roman Clergy had the care or charge of the Vniversal Church.

Quaer. How far their Government, even of Bishops (whom they Assembled in this Council) was Canonical or valid?

§. 26. VI. After this there was another Council at Carthage, and two at Rome, and one in Italy, and another at Carthage, about the same Controversie; where it was determined that the Lapsed should be received to Repentance, and after a sufficient space of Penance, should communicate, but not sooner: And that the Bishops that lapsed should be uncapable of Episcopacy and communicate only with the Laity upon their penance: Yet Cyprian in time of a renewed Persecution thought meet to relax this, and take in the Penitent presently, lest they should be discouraged under Suffering. But Foelicissimus one of his Deacons made himself the Head of a Faction, by taking men in by his own Authority too soon, and Novatus and Novatian, as is said, being against their taking into Communion at all, the Councils excommunicated them all as Schismaticks. Where note, p. 36that Novatus an African Priest, that went to Rome and got Novatian ordained Bishop, did not deny them Pardon of Sin with God, but only Church-Communion. 2. Nor did he deny this to other great Sinners repenting, but only to those that lapsed to Idolatry or denying Christ. But the Novatians long after extended it to other heynous Crimes, as upon supposed parity of Reason.

§. 27. VII. Next this we have Cyprians African Council in which (after the censuring of some that reproached a Pastor) they condemn a Dead Man called Victor, because by his Will he left one Faustinus a Presbyter the Guardian of his Sons, which the Canons had forbidden, because no Ministers of God should be called from their sacred Work to meddle with Secular things: Therefore they Decree that Victors Name shall not be mentioned among the Dead in Deprecation, nor any Oblation made for his Rest. (Non est quod pro dormitione ejus apud vos fiat oblatio, aut deprecatio aliqua nomine ejus in Ecelesiâ frequentetur.) The case of the Clergy is much altered since then; And whether the penalty had more of Piety, as to the end, or Errour in the rigor, and the matter (as if it were a Punishment to the Dead, not to be offered for, or prayed for) I leave to further consideration, Cypr. li. 1. Epist. 66.

§. 28. VIII. The next Council we meet with is Concil. Iconiense an. 258. where the Bishops of Cappadocia, Cilicia, Galatia, and other Oriental Provinces at Iconium in Phrygia, Decreed that the Baptisms of Hereticks, their Ordinations, Imposition of Hands, and other sacred Actions were invalid. For which, saith Baronius an. 258. n. 14, 15, 16. Pope St…phen Excommunicated all these Oriental Bishops, and Reprobated the Council, and would not receive or hear their Legates: Of which Firmilianus Caesar. Cappad. writeth to Cyprian against him.

§. 29. IX. At the same time, Euseb. lib. 7. c. 6. tells us, there was also a Synod at Synadis, yea, divers in other places, that all decreed the same thing, for rebaptizing those that were baptized by Hereticks; and that this had been the Bishops opinion of so long time before, that Eusebius durst not condemn it. Vid. Baron. Anno 258. n. 17. But it is now commonly condemned.

§. 30. X. If they had confined their opinion of rebaptizing to such Hereticks as are strictly so called, that renounce any essential Article of the Faith, they might have made the Controversie hard; But as Hereticating increased, so their own difficulties increased. And now the Novatians were pronounced Hereticks, it grew a hard question, whether all that the Novatians had baptized must be rebaptized. And for this an African Council, Anno 258. concluded affirmatively: Because all that are baptized are baptized into the Church: But Hereticks are not in the Church, and so baptize not into the Church: therefore such must be rebaptized. Cyprian and many very Godly Bishops consented in this errour.

§. 31. XI. To try this business further, Cyprian gathered another Council of above 70 Bishops out of A…rick and Numidia, and all were desired to p. 37declare what was the Tradition of their Fathers; And they all agreed that according to Scripture, and Tradition, the Baptism of Hereticks was a Nullity, and it was no rebaptization to baptize such as they baptized: (see here what strength is in the Papists argument of Tradition in such cases.) But this Council and their Doctrine Pope Stephen condemned: But they never the more altered their judgments, not believing his Infallibity or power to judge between them in such matters of Faith.

In this Council is set down every Bishops Reason of his Judgment.

§. 32. XII. When Pope Stephen had condemned these Bishops, Cyprian calleth yet a greater Council of 87 Bishops, who confirmed the same Doctrine, and rejected the Popes opinion and his arrogancies, that would make himself to be a Bishop of Bishops, and by tyrannical terrour and abuse of Excommunication, force others to his opinion. And with the Africans in this judgment joyned Firmilian, with 70 Asian Bishops, and saith Binnius, Dionysius Alexandrinus also.

§. 33. But I must here tell the Reader, that I mention not these instances to breed ill thoughts in him of these African and Numidian Bishops: For as far as I can discern by their Writings and by History, they were the Godliest, Faithful, Peaceable company of Bishops that were found in any part of the World since the Apostles times: Cyprian's style and the testimony of all just History which concerneth him, as well as his Martyrdome, declare him to be a Saint indeed. (Nazianzen declareth the strange occasion of his Conversion; viz. That he loved or lusted after a Christian Virgin, and when he could not obtain his will, being given to Magick, he agreed with the Devil to procure his desire; but when he saw that the Devil confest himself unable to do it, and so that he was too weak for Christ, he forsook the Devil and turned Christian:) The Papists (Binnius, Baronius, &c.) conjecture that Cyprian before his death reformed this Errour, but their conjecture meerly tells us what they wish, without any reason, but that he dyed a Martyr and his Successours honoured him. As if none might so die and be honoured that had any errour, which no man living is without. 2. And this may be said to excuse their errour. 1. That the strictest men oftner erre on the stricter side against sin, than the complying Carnal Clergy. 2. That they thought it the safer way to baptize such again, (on the same reason as we do in case of uncertain baptisme, with a si non baptizatus es, baptizo te;) not knowing why there should be any danger in the mistake: Much like as in England now, the Bishops are for the re-Ordaining of all such as were Ordained by others that were not Diocesanes, and yet do not call it re-Ordaining. 3. That in those times of Heathenisme and persecution, the Christians had no way to maintain their strength but by the Churches Concord; nor could they otherwise have kept up so strict a discipline as they did, having no forcing power of Christian…Magistrates: Therefore they were necessitated to be severe with dividers. 4. And the ambiguity of the word [Heresie] was not the least occasion of their errour. The Nicene Council afterward rebaptized such as those Hereticks p. 38Baptized, who corrupted the substance of baptisme it self, but not others. And Christians at first had more wit and charity than to call every errour a Heresie, (else there had been none but Hereticks:) such as denyed some essential point of faith or practice, and drew a party to maintain it, were called Hereticks in the former times; but afterward every Schism or Party that gathered by themselves, and set up altare contra altare upon the smallest difference, was called a Heresie. And so the same name applyed to another thing, deceived them. The Bishops were men of eminent piety and worth.

§. 34. XIII. Anno 263. They say there was a Council at Rome to clear Dionysius Alexand. of the imputation of Heresie, occasioned by some doubtful words which he wrote against Sabellius.

§. 35. XIV. Anno 266. They say there was another at Antioch against their Bishop Paulus Samosatenus, a gross Heretick: But he renounced his errour in words, and for that time kept his place.

§. 36. XV. Paulus returning to his Heresie and a bad life, Anno 272. another Council at Antio…h deposed him; but he would not go out of the Bishops house, and the Emperour Aurelian a Heathen put him out.

§. 37. XVI. Anno 303. The next Council was at Cirta in Numidia, Secundus Tigisitanus being chief and calling them. Here Secundus accused the Bishops one by one as Traditors (delivering the sacred books to be burnt in persecution to save themselves, which was then judged perfidiousness.) The Bishops partly excused, partly confessed it, and asked pardon; Till at last Secundus ready to judge them, accused a Bishop Purpurius of murdering his own Sisters Sons: who told him that he should not think to terrifie him as he had done the rest; He had killed, and would kill those that make against him; and asked him whether he had not been a Traditor himself, and beginning to evince it, bid him not provoke him to tell the rest: Whereupon Secundus his Nephew told his Unkle, You see that he is ready to depart and make a Schism, and not he only but all the rest, and you hear what they say against you: And then they will joyn and pass sentence on you, and so you will remain the only Heretick (Hereticating went then by the Vote) Secu…dus was nonplust, and askt two others, what it was best to do? And they agreed to leave them all to God, and so the Bishops kept their places. Augustin. cont. Crescon. l. 3. c. 26, 27.

§. 38. XVII. Next they deliver us Consilium Sinuessanum, whether true or forged is too hard a controversie. It was of three hundred Bishops (how big were their Diocesses think you above our Parishes?) who all came secretly together to a Town now unknown, and met in a Gave that would hold but 50 at a time, for fear of persecution: The business was to Convict Pope Mare…llinus of Idolatry▪ for offering sacrifice to Hercules, Iupiter, and Saturn: which he confessed.

§. 39. XVIII. Anno 305. Was held a Council of 19 Bishops at Illiberis in Spain: where many good things were agreed on: But not only to the Idolat…o… ▪ L…psed, but to other heinous crimes they denyed Communion p. 39to the death, notwithstanding repentance. And that these B…shops should be Orthodox,Alpaspinaeus learnedly maketh the best of it. But of Can. 34. confesseth a wors… sence than this of Binnius. and yet the Novatians Hereticks, it is not easi… to give a reason of. Their distinction of Penance, Sacrament, and Communion, will not well perform it. Therefore Melch. Canus chargeth them with Errour lib. 5. c. 4. and Bella…mine much more, lib. 2. de Imag. c. 9. That it is Concilium non confirmatum, frequenter errâsse, &c. A Bishop, Priest or Deacon in Office, that hath committed Fornication, was not to have Communion, no not at death: and divers others. No Bishop was to receive any Gift from any one that did not Communicate. It poseth the Papists themselves to expound Can. 34. Cereos per diem placuit i… Coemiterio n…n incendi: Inquietandi enim Sanctorum spiritus non sunt: Binnius will have it to be the Spirits of the living Saints, that are not to be disquieted with trouble about Lights set up by day. But I wish that be the meaning. But the 36 Can. more troubleth them, Placuit picturas in Ecclesia esse non debere, nè quod colitur aut adoratur, in parietibus depingatur. Can. 38. A Lay-man, in case of necessity, is enabled to Baptize. Can. 39. Gentiles unbaptized may be made Christians at last, by Imposition of hands. Can. 65. If a Clergy-man's Wife play the Whore, and he do not presently cast her out, he must not be received to the Communion to the last. Can. 73. If a Christian turn Accuser (Delator) and upon his accusation any one be banished or put to death, he is not to be received to Communion, no not at last. Can. 75. Nor he that falsly accuseth a Bishop, Presbyter, or Deacon, and cannot prove it. Can. 79. He that playeth at Dice, or Tables, was to be kept from the Communion. Many other Canons savour, some of Piety, and some of the Novatians. Thirty six Presbyters sate with these Nineteen Bishops. Pope Innocent approved these almost Novatian Canons, and Binnius excuseth them, p. 246.

§. 40. XIX. Anno 306. A Council at Carthage of about 70 Bishops began the Schism of the Donatists, contending who should have the Bishoprick of Carthage: One party had chosen Caecilianus to succeed Mensurius; The other party accusing him as being a Traditor, and Ordained by Foelix a Traditor, and had forbidden bringing food to the Martyrs in prison, they ordained one Majorinus Bishop in his stead: Caecilianus had the countenance of the Bishop of Rome, and stood it out, and kept the place: Hereupon the Church being divided, the division run through all Africk, and Numidia, while the accusing party renounced Communion with Caecilianus; so that for many years after (two hundred at least) they did with plausible pretence claim the title of Catholicks, though they were after called Donatists (from Donatus a very good Bishop of Carthage heretofore, whom they praised, and not from Donatus à Casis nigris, as some think.) Secundus Tigisitanus Primate of Numidia, furthers the breach, and the Ordination of Majorinus fixed it. Thus the doleful Tragedy of the Donatists began by Bishops divided about a Carthage …Bishop.

§. 41. XX. Anno 308. Another Council was held at Carthage, where no less than 270 Donatist Bishops, for moderation, agreed to Communicate with penitent Traditors, without rebaptizing them, and so did for 40 years.

p. 40§. 42. XXI. Anno 313. The Schism continuing, the Donatists cleaving to Majorinus, appealed against Caecilianus to Constantine (now Emperour.) He first appointeth three French Bishops to judge the Cause, but after 19 Bishops (called a Roman Council) met at Rome to hear both Parties: where Melchiades and the rest acquitted Caecilianus, and condemned Donatus à Casis nigris (a promoter of the Donatists Cause) as guilty of Schism. But the Donatists accusing Melchiades also as a Traditor, the Schism was never the more ended: A motion was made that both the Bishops should remove (Caecilianus and Majorinus) to end the Schisme; But the Donatist Bishops were so very many in number, that they thought they were to be called the Church, and the Caecilianists the Schismaticks, and therefore would not so agree. Thus Bishops about Bishopricks set all the Country on a flame.

§. 43. XXII. Next Constantine would hear the Cause of these contending Bishops at a Council at Arles in France, (before 200 Bishops at least) where Caecilianus was again acquitted, and the Donatist Bishops cast, by the witness of their Scribe Ingentius, who (being racked) confessed that he was hired to give false witness in the Case. Several good Canons were here made for Church-Order.

§. 44. I have heard many Popish Persons liken the Separatists among us to the Donatists: But so unlike them are they, That, 1. The said Separatists are against all Episcopacy, but the Donatists were Bishops, and contended for the highest Places of Prelacy. 2. The Separatists are confessedly a Minor Part departing from the Major Part. But the Donatists were the Major Part of the Bishops casting out the Minor Part as Delinquents. The Truth is, in those times the Bishops being usually in contention and Church-Wars among themselves, (especially when Constantine had given them peace and prosperity,) the strife was, Who should get the better, and have their will: 1. Sometime the strife was about Opinions, who was in the right, and to be called Orthodox, and who was to be accounted the Heretick. 2. The other part quarrel who should be the Bishop, or who should have the highest places. 3. And the next quarrel was whose side should carry it in setting up any Bishops, or in judging and deposing them, and who should have their Heads or Friends brought in. And the way to get the better, was, 1. At the first, by the majority of the peoples Votes in chusing Bishops, and of the Bishops in deposing them. 2. But after, most went in chusing and deposing by the majority of the Bishops Votes in the greater Seats, (the peoples consent still required,) at least if a Council did interpose. 3. And at last, it went by the favour or displeasure of the Court; either the Emperour, or the Empress, or some great Officers. The African Bishops it seems were far the greatest number against Caecilian, (when 270 met at one Council, and M…lchiades Council at Rome had but 19, and that at Illiberis 19, and that at Ancyra 18 Bishops.) Therefore the Bishops thought that majority of number gave them right to the Title of Catholick…, p. 41that those Dissenter… must be called Hereticks, as was too usual. And seeing they lived in the Country where many Councils under Agrippinus and Cyprian, And no General Council had judged against them, for there had been none.and Firmilian, had voted that Hereticks were not of the Church, and those that they had baptized, were to be rebaptized; they thought that they did but keep up this Tradition; and so they said that they were all the Church of Africa, and that the Cecilians were Hereticks and Separatists from the Church, and that all that they baptized were to be rebaptized, as was formerly held. So that indeed the Donatists did but as the Papists, and their worldly Clergy still have done, who take the advantage of a Majority to call themselves the Church and Catholiks, and to call the Dissenters Schismaticks and Hereticks, save that they added Cyprian's rebaptizing. And when it was for their advantage they communicated 40 years with Traditors; but when the power of the Court and the Bish. of Rome bore them down, they kept up their party by pretended strictness, and reproaching the others as a Sect, and as Heretical and persecuters of the Church. So that it was the Multitudes and Councils of the Prelates that set up Donatism.

§. 44. XXIII. The next was an. 314. at Ancyra in Galatia of eighteen Bishops, who met to determine how many years the Lapsed should repent (or do penance) before they were admitted to Communion. Can. 17. forbad those, that were ordained Bishops to any people and were not accepted by the Parish to which they were ordained, to thrust themselves on other Parishes, or raise Sedition, but allowed them to continue Presbyters. Can. 21. Wilful Murderers were to communicate at last only.

§. 45. XXIV. The Churches having now peace under Constantine a Council of 13 Bishops that had been before most at Ancyra met at Neocesarea; but the small number did better work than many greater Councils did, making some good Canons against Adultery and Fornication; Though the 7th Can. that forbids Priests to dine at the second Marriages of any, because such must repent, be of doubtful sense and truth: The first Can. is against Priests marrying and Fornication. The last, that the number of Deacons must be just seven, be the City never so big.

§. 46. XXV. Next a Roman Council is mentioned by Binnius p. 279. for a Conference with Iews before Constantine, but he saith the Acts that now are extant are full of falsehoods.

§. 47. XXVI. An. 315. They place us a Council at Alexandria in which Alexander, with many Bishops, condemned Eusebius Nicomed▪ with Arius and that the rest adhered to them, especially as holding that Christ was not Eternal, but was a Creature that had a beginning, and that the Wisdom and Word of God was not the Son, but made the Son.

§. 48. XXVII. Another Council at Alexand. they tell us of, against the Arians, and the Meletian Schismaticks: but the Acts are not known. To this is annexed an Epistle of Constantine to Alexander and Arius, recorded by Euseb. C…sar in vitâ Constant. in which Constantine chideth them both for their Contention, and seemeth to take the Question for unsearchable and to be disputed, saying, I understand that the foundation of the Controversie p. 42was hence laid, that thou Alexander didst ask questions of the Presbyters about a certain Text of Scripture; yea, about a certain idle Particle of a Question …idst enquire, what every one of them thought? And thou Arius didst inconsiderately blurt out that which thou hadst not before thought of, or if thou hadst thought of it, thou oughtest to have past by in silence: Whence discord was stir'd up among you, and the meeting hindered which is wont to be made in the Church, and the most holy people distracted into several parts, is divided from the compagination of the whole body of the Church. Therefore both of you, forgiving one another, approve of that which your fellow-servant doth not without cause exhort you to: And what is that? That to such Questions you neither Ask, nor Answer, if asked: For such Questions as no Law or Ecclesiastick Canon doth necessarily prescribe, but the vain strife of dissolute idleness doth propose, though they may serve to exercise acuteness of wit, yet we ought to contemn them in the inner thought of the mind, and neither rashly to bring them out into the publick Assemblies of the People, nor unadvisedly to trust them to the Ears of the Vulgar. For how few are they that can accurately enough perceive the force of things so weighty, and so involved in obscurity? But if there be some one that is confident that he can easily do and reach this, yet I pray you, how small a part of the multitude is it, that he can make to understand him? Or who is there, that in the curious search of such Questions, is not in danger of a fall?

The rest is well worth the Reading, as to the common case of Theological Controversies, though it seems that Constantine made too light of the Arian errour. But I dare not be so injurious to Eusebius as to question whether he faithfully recited the Epistle, when Binnius himself backs his doubt with a dicere non auderem: And if we give away the credit of that one Historian, it will leave much of Church-History under doubt, that now goeth for certain: Perhaps Peters being ever at Rome, &c.

§. 49. XXIX. The next mentioned is the Council of Laodicea in Phrygia Paccat, (not Syria) of 32 Bishops, gathered by Nunechius a Bishop of Phrygia. They were so few that without contention they made divers good Canons: The 46 Canon requireth that the baptized should learn the Creed, and on the Friday of the last week repeat it to the Bishop or Presbyters. (By which you may conjecture how large a Bishoprick then was.) And Can. 56. The Presbyters were not to go into the Church before the Bishop, but with him. (For then every Church had a Bishop, though some Chapels far off had Presbyters only.) And Can. 57. It is ordered, that Bishops should not be Ordained in small Villages and Hamlets, but Visitors should be appointed them. But such (Bishops) as had been heretofore there Ordained, should do nothing without the Conscience of the City-Bishop. Which sheweth that before Bishops were made in Villages; as Socrates saith then they were in Arabia, and the Phrygian Novatian…, &c. The last Can. reciteth p. 43the same Canonical Scriptures that we receive, save the Apocalyps▪ which is left out.

§. 50. XXIX. Next we have a great Roman Council of 275 Bishops, saith Crab, under Sylvester, which hath 7 Canons: The last saith, That no Bishop shall Ordain any, but with all the Church united. But whether this was before or after the Nicene Council, is uncertain.

And another he mentioneth under Sylvester at Rome, which Binnius hath, where Constantine baptized of Sylvester was present and 284 Bishops. (Whether it be true or a fiction is uncertain.) But if true, it was a very humble Council: For they all professed only patience, renounced giving their judgment at all, but only heard what Sylvester would say, professing none fit to judge but he. But they all with Presbyters and Deacons subscribed what he said (if true.) What he said I do not well understand, supposing much of it to be scarce sense: I am sure it is far from Cicero's Latine. 139 Bishops came, ex Vrbe Româ vel non longè ab illâ, Out of the City of Rome, or not far from it: (How big were their Diocesses?) Here, Cap. 2. three men are cursed, (anathematized:) One was a Bishop, Victorinus, that being ignorant of the course of the Moon, contradicted the right time of Easter. It's well the Makers and Approvers of our Imposed English Liturgy fell not under Sylvester's severity, who have (alas, mistakingly) told us, that [Easter-day, on which the rest depend, is always the first Sunday after the first full Moon, which happens next after the one and twentieth day of March: And if the full Moon happen on a Sunday, Easter-day is the Sunday after.] This is one of the things that about 2000 Ministers are silenced, for not Declaring Assent, Consent and Approbation of; yea to the use of it, and so to keep Easter at a wrong time. But how Sylvester came to have power to say all, and to banish men, and Constantine sit by and say nothing, I know not: Dedit eis anathema & damnavit eos extra urbes suas.

Cap. 3. He Decreed, that no Presbyter shall accuse a Bishop, no Deacon a Presbyter, &c. and no Layman, any of them: And that no Prelate shall be condemned but in 72 Testimonies, nor the chief Prelate be judged of any one, because it is written, The Disciple is not above his Master. And no Presbyter shall be condemned but in 44 Testimonies; no Cardinal Deacon but in 36, &c. And what may they not then do or be?

Cap. 5. He Decreed clarâ voce, tha… no Presbyter should make Chrisme, because Christ is so called of Chrisme.

The 12. Cap. is, Nemo det poenitentiam, nisi quadraginta annorum petenti: Let no man give repentance (or penance) but to one that seeketh forty years.

Cap. 14. Let no man receive the witness of a Clergy-man against a Layman.

Cap. 15. For no man may examine a Clergy-man but in the Church.

Cap. 16. Let no Clerk, Deacon, or Presbyter, for any Cause of his enter into any Court, because Omnis Curia à Cruore dicitur, every Court is so called from blood, and is an offering to Images; For if any Clergy-man enter into a Court, p. 44let him take his Anathema, never returning to his Mother the Church.

Cap. 17. Let no man put a sunning Clergy-man to death, no Presbyter, no Deacon, no Bishop, that is over a Clerk or Servitor of the Church, may bring him to death. But if the Clergy man's cause so require, let him be three days deprived of honour, that he may return to his Mother-Church.

Cap. 18. No Deacon may offer against a Priest a Charge of filthiness.

Cap. 20. No man shall judge of the Prime seat; because all seats desire justice to be tempered of the first seat. The Subscribers were 284 Bishops (what did the other 57?) 45 Priests, and 5 Deacons, and the two following, and Constantine and his Mother Helena. O brave Pope and Clergy! O patient Council that subscribed to one man, and pretended to no judgment! O humble Constantine, that subscribed to all this, and said nothing! And a womans subscription perfecteth all. And O credulous Reader that believeth this!