Discussions respecting questions of Church polity are often exceedingly distasteful to persons of contracted views but of genuine piety, for they cannot understand how the progress of vital godliness can be influenced by forms of ecclesiastical government. [603:1] About this period such sentiments were probably not uncommon, and much of the apathy with which innovations were contemplated may thus be easily explained.  Besides, if the early bishop was a man of ability and address, his influence in his own church was nearly overwhelming; for as he was the ordinary, if not the only, preacher, he thus possessed the most effective means of recommending any favourite scheme, and of giving a decided tone to public opinion.  When a parochial charge became vacant by the demise of the chief pastor, the election of a successor was often vigorously contested; and when an influential presbyter was defeated, he sometimes exhibited his mortification by contending for the rights of his order, and by disputing the pretensions of his successful rival.  But as such opposition was obviously dictated by the spirit of faction, it was commonly brief, ill-sustained, and abortive.  The young, talented, and aspiring presbyters must have been strongly tempted to encourage the growth of episcopal prerogative, for each might one day hope to occupy the place of dignity, and thus to reap the fruits of present encroachments.  The bishops seem to have resisted more strenuously the establishment of metropolitan ascendency.  An ecclesiastical regulation of great antiquity, [604:1] condemned their translation from one parish to another, so that when the episcopate was gained, all farther prospects of promotion were extinguished, for the place of first among the bishops was either inherited by seniority or claimed by the prelate of the chief city.  Hence it was that the pastors withstood so firmly all infringements on their theoretical parity; and hence those “ambitious disputes,” [604:2] and those “collisions of bishops with bishops,” [604:3] even amidst the fires of martyrdom, over which the historian of the Church professes his anxiety to cast the veil of oblivion.

CHAPTER XI.

SYNODS—­THEIR HISTORY AND CONSTITUTION.

The apostles, and the other original heralds of the gospel, sought primarily the conversion of unbelievers.  The commission given to Paul points out distinctly the grand design of their ministry.  When the great persecutor of the saints was himself converted on his way to Damascus, our Lord addressed to him the memorable words—­“I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; delivering thee from the people, and from the Gentiles, unto whom now I send thee, to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.” [605:1]