full of Christians, singing psalms and hymns to God as they returned to their friends, and Christendom at length wore a cheerful aspect. Even pagans were melted, and many who had joined in the attempt to extinguish the Christian name, began to be convinced that a religion which had sustained such repeated and such formidable attacks, was divine and invincible.'

The death of Galerius took place A. D. 312, when Licinius succeeded him in Illyricum, Greece, and Asia Minor. There were now but two reigning emperors-Constantine and Licinius; and they unitedly determined to retrieve, as far as in their power, the errors of their fathers. They mutually agreed to put the Christians in possession of their former estates, to grant them new privileges, to exempt the clergy from civil and secular offices, with many other advantages.'

But this good state of feeling and mutual understanding, did not long exist. Although Constantine had bestowed on Licinius many favors-had given him his sister in marriage, and did every thing in his power to attach him to himself, and to form and cement an indissoluble union-still he proved ungrateful, and after a season envy and ambition took possession of his soul. A wicked and grievous war,' says Fox in his HISTORY OF THE MARTYRS,' 'was commenced, in defiance of all the laws of nature, without any regard to protested oaths, or the least attention to the covenants between them. A large portion of the empire was insufficient to satisfy his (Licinius') rapacious mind; but he was anxious for the whole. The God of the Christians he set at defiance, and the God of the Christians effected his destruction.' He was defeated by Constantine in two successive engagements, and finally taken and put to death.

Constantine was now (in the year 323) declared emperor and king of the whole Roman empire, And

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although it has been thought by many that he did not wholly embrace Christianity,* still, it fully appears, from what is recorded of him, that he did actually exert himself in behalf of the Christians, and 'applied himself, by every practicable means, to improve their condition.'

Christianity now became universally established. The churches were not now to contend against outward and cruel foes, to brave the appalling horrors of martyrdom, to wade through seas of fire and rivers of blood; they were encircled by the strong arms of the law-they enjoyed the smiles and favor of a benevolent sovereign-they were externally blessed.

* The writer is of the opinion that Constantine was convinced of the truth of the Christian religion, and did actually embrace it. Else why manifest so much anxiety in regard to its welfare? But my opinion derives its principal support from the testimony of Eusebius given in the closing language of his 'history.

CHAPTER VI.

Spiritual declension-Corruption creeps into the church -Schisms, heresies, &c. &c.

SOON as Constantine became established in the government of the Roman empire, he threw around the church much external glory. The clergy were literally loaded with favors and benefactions-they were made to be clothed in purple and fine linen,' and to fare sumptuously every day.' Temples of worship were erected, which, for splendor and magnificence, could not then be surpassed; in short every thing was done to array Christianity in the costly and dazzling robes of outward pomp and show. And in this manner was it shorn of its original purity and simplicity, and a way thrown open for the entrance of destructive and mighty evils into the church of Christ.

Says Goodrich,* The ascendancy thus given to Christianity over Paganism by Constantine, the exemption of its professors from bitter enemies, who, through ten persecutions, had sought out and hunted down the children of God, the ease and peace which a Christian might now enjoy in his profession; would lead us to expect a corresponding degree of purity and piety, of meekness and humility, among the churches of Christ. This was, however, far from being their happy state. As external opposition ceased, internal disorders ensued. From this time we shall see a spirit of pride, of avarice, of ostentation, and domination, invading both the officers and members of the church; we shall hear of schisms generated, heretical doctrines promulgated, and a foundation laid for an awful debasement and declen

*Church History, Period 4, Sec. 12.

sion of true religion, and for the exercise of that monstrous power which was afterward assumed by the popes of Rome.

Soon after the political establishment of the church, two great controversies were originated-the controversy of the Donatists, and the Arian controversy. These produced a sad and lamentable change in the posture of religious affairs, bringing a gloom and desolateness over the face of Zion. The former,

however was not of long continuance, but the latter continued, and was carried on with greater or less violence, for near three hundred years. It originated in the church at Alexandria about the year $23, and 'spread instantly, like a conflagration, over all Egypt, and soon involved Europe and Asia. The great and imposing synod of all Christendom, which assembled A. D. 325, at Nice, in Asia Minor, was called together by the emperor with the vain hope of determining this dispute; but though it managed to decide against Arius, by an almost unanimous decree, that the Son was CONSUBSTANTIAL* with the Father, it resulted only in dignifying the contention, and enraging the temper of the partizans. These separated into three divisions: the Consubstantialists, or patrons of the Nicene creed; t. the Semi-Arians,

Having the same substance or essence, co-essential. WEBSTER.

NICENE CREED. We believe in one God, the Father Almighty, maker of all things visible and invisible;, and in the Lord Jesus Christ, the Son of God, the only begotten; begotten of the Father, that is, of the substance of the Father, God of God; light of light; true God of true God; begotten, not made; consubstantial with the Father, by whom all things were made, things in heaven, and things on earth; who for us men, and for our salvation, came down and was incarnate, and became man; suffered and rose again the third day, and ascended into the heavens, and comes to judge the

a sort of imperfect Trinitarians; and the Arians, who held that Christ was properly a created being. A most disgraceful scene followed till toward the close of this century. Council against council assembled, and deliberately opposed falsehood to falsehood, and fraud to fraud; deposition and excommunication were decreed, as either party gained a momentary ascendency in the church; the imperial authority obsequiously enforced the mad decrees alternately of each sect, till it filled the deserts of Egypt, and the remote regions of the empire, with exiled bishops; and the furious rabble on both sides at length resorted to riots and massacres, to gratify their revenge, or to exercise their malicious zeal. The heathens from whom the power of persecution had been so lately transferred, might have consoled themselves in prospect of its being more effectually exerted in the self-destroying hands of a divided and factious national church.' *

This controversy, which was productive of such sad and disastrous consequences, was commenced by a presbyter by the name of Arius. The first that entered the field against him was Alexander, bishop of the Alexandrian church. To each of these individuals many learned and eminent men in the church joined themselves, and helped to carry on the controversy.

We come down now to the year 600, at which time we find the Romish church established as the head of all the other churches, and BONIFACE III. bearing the proud title of Universal Bishop.'

quick and the dead; and in the Holy Ghost. And the catholic and apostolic church doth anathematize those persons who say that there was a time when the Son of God was not; that he was not before he was born; that he was made of nothing, or of another substance or being; or that he is created, or changeable, or mu table.'

* Ballou's Ancient Hist. of Universalism, p. 161-2.