In addition to these causes for changing materially the character and swelling the size of my book, another occurred soon after I commenced its revision. I had before designed my work, especially, for lecturers on church history, who need a compendious text for the basis of their instructions; and had, therefore, only touched upon many things as openings for enlargement and explanation in the course of tuition. But when I began to recast, revise, and correct the work, I thought it likely to be better received in many quarters, and to be of more use in the learned world, if it were adapted not merely for teachers, but also for those, who, without a teacher, wish to gain a general knowledge of Christian affairs. This opinion had no sooner been formed, than it set me upon supplying omissions, explaining more at large what had been rather obscure, and re-arranging many things so as to place them in a clearer light. Hence it is, that in describing the calamities undergone by the Christians of the first ages, more pains than usual are taken to state precisely the truth; and in tracing the origin and progress of the sects which disturbed the church, great accuracy is attempted; so, likewise, the innovations in religion, devised by those who love new things, are calmly and candidly described with all possible fidelity; and religious contests and disputes are more clearly stated, and the arguments more carefully weighed, than before; and the history of the Roman pontiffs, after the times of Charlemagne, their wars, and their various enterprises, have received more careful attention. I mention these only as specimens of what has been attempted for the advantage of those who cannot pursue a regular course of church history, from their want of books or leisure, and yet wish to obtain clear and correct views of the principal facts and transactions. The book may be safely

trusted, for the most part, by such readers: and it will afford them as much knowledge as will satisfy one that reads only for practical purposes; and, besides, will direct to the authors from whom more full information may be obtained.

It would be folly, and betray ignorance of human imperfec

tion, if I should suppose that no errors could be detected; and that nothing needed correction in all the details of so large a history; yet, conscious of my own integrity and good faith, and of the pains I have taken to avoid mistakes, I cannot but hope that I have rarely so failed, as that serious evils will result from my errors.

I could add some other prefatory remarks, which would, perhaps, not be useless; but nothing more need be added to enable those to judge correctly of the present work who will be candid and ingenuous, and who are competent judges in such matters. I therefore conclude by offering the just tribute of my gratitude to Almighty God, who has given me strength, amidst the infirmities of age, and the pressure of other labours and cares, to surmount the difficulties, and bear the fatigue, of completing the work now given to the public.

Göttingen,
March 23, 1755.

INTRODUCTION,

§ 1. Ecclesiastical History defined.—§ 2. Its divisions.-§ 3. The external history of the Church. - § 4. Which treats of the prosperous, § 5. and the adverse events. -§ 6. The internal history.-§ 7. Which treats of (I) Ministers.§ 8, 9. (II) Doctrines. —§ 10. (III) Worship. — § 11. (IV) Heresies. - § 12. Events must be traced to their causes. § 13. Means of discovering these causes, general, § 14. and particular; in the external, § 15. and internal history. § 16. The sources of ecclesiastical history. - § 17. Qualities of the historian. § 18. He must be free from all prejudices. — § 19. Faults of historians. —§ 20. Uses of ecclesiastical history, general,- § 21. and special. - § 22, 23. Method in ecclesiastical history; division into periods. - § 24. Distribution under heads.

§ 1. THE Ecclesiastical History of the New Dispensation is a clear and faithful narrative of those affairs, which have either happened from without, to that society of men which takes its name from Christ, or have been transacted within its own body. In this, events are so connected with their causes, that men may both see God's providence, in establishing and preserving it, and grow not less in piety, than in wisdom.

§ 2. It can scarcely be better and more perfectly placed under view, than by considering the company of men which we mentioned, as a state ruled by certain laws and institutions, under a regular government. To such a state, many things must happen from without, which either make for its interest, or are against it; and since nothing human is stable, many things must occur in its own bosom which change its character. Hence its history is most conveniently distributed into the external and the internal. The same principle of division will apply to the history of the Christian commonwealth, if care be taken to leave out nothing that seems likely to be useful.

§ 3. The branch called external, is properly the history of the Christian people, that is, of those who make up Christ's body politic: since it embraces all the changes and vicissitudes of

that holier among commonwealths, which fall under observation. All bodies of people, however, now meet with prosperous fates, now in turn, with adverse: nor have Christians had a different fortune. Hence, this part of ecclesiastical history is fitly divided into an account of the prosperous, and of the calamitous, events which Christians have experienced.

crease.

§ 4. The prosperous and favourable fates by which the Christian commonwealth has gained importance and extent, have come either from its heads and officers, or from the general body of its members. Heads of the Christian people may be parted into public and private. The former are kings, magistrates, pontiffs: the latter, teachers, men of learning, weight, and influence. Both have contributed much, at every time, to the body's inGreat men, by their authority, laws, benefits, nay more, by arms, have both strengthened and enlarged the commonwealth. Teachers, and men renowned for learning, genius, holiness, and virtue, by fearless and famous deeds, by their travels, books, and influence, have recommended with wonderful success the religion that came from Christ, to those who knew it not. Even the Christian populace, by faith, constancy, piety, and love towards God and men, has brought many to subject themselves to Christ.

§ 5. In like manner, the adverse fates, on which Christians have fallen, have happened either from the fault of individuals among themselves, or from the hatred and insidious acts of enemies to their religion. That Christians themselves, especially governors of the flock, by negligence, ill-directed exertions, quarrels, and contentions, have stirred up many evils to the people, is testified most abundantly. Enemies of Christ's kingdom, again, are either public, or private. The public, that is, kings and magistrates, by laws and penalties, have obstructed the progress of Christianity. The private, I mean philosophers, people infected with superstitions, and contemners of all religion, have assailed it with criminations, artifices, and books.

§ 6. The internal history of the Christian state treats of the changes, to which the church in every age has been exposed, in regard to its distinguishing characteristics, as a religious society. It may, not unsuitably, be called the history of the Christian religion. The causes of these internal changes are found for the most part, in those who have exercised authority over the society. These often so interpret the laws of faith and practice, as either

fancy bids, or interest requires. Should the bulk of their people prove acquiescent and obedient, yet some will occasionally resist, and give birth to seditions and civil wars. To all these subjects the intelligent ecclesiastical historian must direct his

attention.

§ 7. The first subject, in the internal history of the church, is the history of its rulers, and of its government. Originally the teachers and the people conjointly ruled the Christian commonwealth. But these teachers, in process of time, assumed a loftier spirit, and trampling on the rights of the people, claimed sovereign power, both in sacred and secular affairs. At last, things gradually came to this, that one person held supreme power over the whole church; or, at least, affected to hold it.-Among these governors and guides of the church, some obtained by their writings pre-eminent fame and influence; and as these were by after-ages regarded as oracles and masters, they deserve especial mention among directors of Christian affairs, although sometimes they were not entrusted with any share in the administration of them.

§ 8. The history of the laws by which the sacred commonwealth is governed, necessarily follows that of its teachers. The laws peculiar to the Christian community are of two kinds. Some are divine, proceeding from God himself: these are written in those books which Christians very properly believe to be divinely inspired. Others are human, and came from governors of the community. The former are usually called doctrines and are divided into two classes, namely, doctrines of faith, which govern the understanding, and moral doctrines, which control the will.

§ 9. In the history of these laws or doctrines, the first thing for observation is, how the book itself of heavenly jurisprudence has been regarded and expounded among Christians, from age to age. For in every period, the state of religion itself has depended on the divine book's authority, or the fashion of interpreting it. Then we have to show what happened to God's ordinances and laws, how they were handled and explained, defended against enemies, at length vitiated and corrupted. Our last matter for consideration is how far Christians obeyed the divine injunctions, or how they lived; nor should we overlook the laws by which rulers sought to restrain the petulance and vices of their people.