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Erastian, viz. believed that the external government of the church ought to be regulated by the civil magistrate, yet on this subject, he is justly esteemed an impartial historian. This valuable work is in many

hands.

Milnor's church history, though the author, being a rector of the English church, and of what is known there by the name of the high church party, and an avowed advocate of the union of church and state, and of the persecution resulting from that union, yet admits the facts, and particularly, the very rapid increase of corruption, after the council of Nice; but attempts accounting for it from other causes. From these historians I intended to have inserted large extracts; but when I had them prepared, I found they would swell the work too much. I will chiefly substitute extracts from the History of the Rise, Declension, and Revival of the Church of Christ, by the Rev. T. Haweis, Rector of All Saints, (who was of the law church party) for those I had prepared from Mosheim, &c. not because they are more full to the purpose, but because they are less minute, and therefore more concise. For the truth of my general statements, I appeal to all the before-mentioned historians. I had proposed extracts from Parker's edition of Eusebeus, Theodorate, &e. to shew the ignorance and credulity of that age, and the ridiculous miracles wrought by unlearned monks and hermits, which are still believed by the great mass of the catholic church, though treated with contempt by those better informed: but I found they also would swell the work too much. My object was, to bring Christians to be better acquainted with the state and character of the church in

that period, held up by the church of Rome, her council of Trent, and the Rev. Mr. Wylie, as the standard of perfection; and taken as a model for imitation, in a less or greater degree, by all the advocates of national political churches, and of persecution. I presume, pious well-meaning christians, when they know the character of the church during the period of the author's standard councils, and his reputed pious emperors, they will not choose to be considered as in communion with it, especially now, when the terror and punishment of schism are no more. If, however, they do, and at the same time keep separate from the communion of either the Presbyterian or Episcopal protestant churches, now in being, they will be justly chargeable with straining at a gnat, and swallowing a camel, at a bar where the reverend author will not be admitted as their advocate.

Christians, who take the instructions of Christ and his apostles, as the rule for the edification and the conduct of the new testament church, and the promises of Christ to be with it to the end of the world, for their assurance of its support, may do pretty well, with little knowledge of church history: but such as consider, with the author, (pages 24, 27.) that the laws of the Most High God, and the decrees of ecclesiastic courts, stand in need of the ratification and sanction of the civil magistrate, ought to be well acquainted with church history, that they may avoid former mistakes. They having taken the government which God laid on Christ's shoulders, (Isa. ix. 6.) and laid it on their own, have subjected themselves to a very high responsibility.

To understand the state of the church in the fourth and fifth centuries, which include the author's standard period, it is necessary to have some knowledge of the third century. Without this, we lay the saddle on the wrong horse, and set the errors of bishops to the account of kings.

Even in the second century, the presbyters, or bishops of large cities, assumed a pre-eminence, and seem to have distinguished the character of a bishop from that of a presbyter, and instituted councils with law-making power. In the third century, however, episcopacy was more exalted, and councils of the clergy assumed a higher legislative authority. "One bishop also had great pre-eminence over his fellows; summoned councils; presided at their deliberations, and usually swayed their opinions; such was Cyprian in Africa. Rome, Antioch, Alexandria, claimed a sort of pre-eminence for their antiquity, and on difficult matters were consulted: though the bounds of metropolitan, or episcopal authority fluctuated, according to the ability, reputation or ambition of the person who filled the see. The bishop of the great metropolis began to claim, and was generally now admitted to hold a certain priority of dignity above his fellows; for equality respecting order and office was yet jealously maintained by the episcopal band: And therefore, when Stephen, bishop of Rome, issued his mandate, respecting the baptism of heretics, Cyprian rebuked his insolence, with equal indignation and contempt; but whilst the bishops watched with jealousy the ambitious encroachments of their companions in office, each endeavoured to extend his claims successfully in his own church; and was supported by the spirit of

the corps in his pretensions. They assumed every day more of absolute rule in their own sees, trenching upon the rights of the presbyters, and excluding the interference of the faithful These were now taught implicit obedience, and heard the constant warnings of the deadly crime of resisting episcopal authority, seated upon the throne of God, and claiming divine right and submission. The evils necessarily resulting from such a spirit, and such abuses, must be incalculable; and appeared in the pride, pomp, luxury and carnality of many of these prelatical dignitaries. The other orders endeavoured to imitate them in lording it over their inferiors; and claiming their superior honors of sacerdotal reverence. Even the deacons usurped many of the presbyters' offices, and, in the useless and multiplied rites and ceremonies instituted in the church, appointed beneath them a herd of inferior orders, sub-deacons, acolothists, door-keepers, readers, exorcists, and buriers of the dead, all which strengthened the clerical army with their subordinate functions; and were supposed to share a minor portion of their sanctity." Haweis, vol. I. p. 223, 224. Am. Edit.

The historian further informs us, that marriage, though not prohibited to the clergy, was discouraged; that celibacy continued to acquire a great degree of reputation; and that monkery extended its roots and peopled the deserts, far from the haunts of men. That the sacraments, instead of being considered as memorials, or outward signs of inward grace, had acquired a superstitious reverence for the signs themselves, and were thought indispensably necessary to salvation; and that the supper was administered even

to infants. A warfare was carried on to a scandalous height, by bishops and councils, about trifles. The question, whether or not infants should be baptized on the eighth day, as circumcision had been directed, occupied the wisdom of the great saint, and afterwards martyr, Cyprian, and a council of sixty six bishops; and for his supposed unscriptural decision, he was solemnly excommunicated by the bishop of Rome, whom he did not acknowledge as his superior. The above, and other like instances, demonstrated the propriety of one visible head or judge of truth on earth, to settle the disputes of the four metropolitan bishops, who were each of them heads of the church of Christ in different provinces of the empire, in right of being. the vicegerents or representatives of Christ-a doctrine early advanced, and which was a lasting curse to the church.

While the preachers had given up the simplicity of the gospel, and substituted the Grecian eloquence, full of tropes, figures and allegory, taken from the philosophical school of Plato, in their sermons; burning incense on the altar was introduced from the law of Moses, as the different grades of the priesthood had been before. "The sacrament of the Lord's Supper was celebrated with greater pomp and solemnity. Gold and silver vessels were used in the service, with garments for beauty and glory; supposing these would command greater reverence and respect for the sacred mysteries. They began, also to speak of the elements after consecration, in a language which laid the foundation for the gross and impious doctrine of transubstantiation, and by degrees proceeded, though after a course of ages, from veneration to adoration, and from

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