INTRODUCTION. 1. THE Ecclesiastical History of the New Dispensation is a clear and faithful narrative of the external condition and of the internal state and transactions of that body of men who have borne the name of Christians, and in which events are so traced to their causes, that the providence of God may be seen in the establishment and preservation of the Church, and the reader's piety no less than his intelligence be advanced by the perusal. 2. The best form of such a history seems to be that which considers the whole body of Christians as constituting a community subjected to lawful authority and governed by certain laws and institutions. To such a community many external events must happen which will be favourable to its interests or adverse to them; and since nothing human is stable, many things will occur in the bosom of such community, tending to change its character. Hence its history may very suitably be divided into its external and its internal history. In this manner the history of the Christian community, in order to its embracing all the details and promoting the greatest usefulness, should be divided. 3. The external history of Christians, or of the Christian community, is properly called the history of the Church, and embraces all the occurrences and changes which have visibly befallen this sacred society. And as all communities are sometimes prosperous and sometimes meet with adversity, such also has been the lot of Christians. Hence this part of ecclesiastical history is fitly divided into an account of the prosperous and of the calamitous events which Christians have experienced. 4. The prosperous events, or those tending to the advancement and progress of the Christian interest, procceded either from the heads and leaders or from the subordinate members of this community. Its leaders were either public characters, as kings, magistrates, and sovereign pontiffs; or private individuals, as the teachers, the learned, the influential, and the wealthy. Both classes have contributed much, in all ages, to the increase of the Church. Men in power, by their authority, laws, beneficence, and even by their arms, have contributed to establish and enlarge the Church. And the doctors and men of learning, of genius, and eminent piety, by their vigorous and noble efforts, their travels, their writings, and their munificence, have successfully recommended the religion of Christ to those ignorant of it. And common Christians, by their faith, their constancy, their piety, their love to God and men, have induced many to become Christians. 5. The calamitous events which have befallen the Church, arose either from the fault of Christians, or from the malice and stratagems of their adversaries. There is abundant evidence that Christians themselves, and especially those who presided in the Church, have brought much evil upon the body by their negligence, their unholy lives, and their strifes and contentions. The enemies of Christ's kingdom were also either public or private men. Public enemies, namely kings and magistrates, by their laws and penalties, obstructed the progress of Christianity. Private men, the philosophers, the superstitious, and the despisers of all religion, assailed the Church with false accusations, stratagems, and hostile writings. 6. The internal history of the Christian Church 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 the rulers of the Church. These often explained the principles and precepts of Christianity to suit their own fancy or convenience; and as many acquiesced and were submissive, and others not unfrequently resisted, insurrections and internal wars were the consequence. 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 adminis tered the affairs of the Church; but these teachers, in process of time, assumed a loftier spirit, and, trampling on the rights of the people, they 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 blindly followed, they ought to rank among the governors of the Church, whether they held offices in it or not. touch upon the subject without descending into details. 11. As in civil republics wars and insurrections sometimes break out; so in the Christian republic serious commotions have often arisen on account of both doctrines and rites. The leaders and authors of these seditions are called heretics; and the opinions for which they separated from other Christians are called heresies. The history of these commotions, or heresies, should be fully detailed. This labour, if wisely expended and with impartiality, will well repay the toil; but it is arduous and difficult. For the leaders of these parties 8. The history of the laws by which this have been treated with much injustice, religious society was governed naturally and their doctrines are misrepresented; follows the history of its ministers. The nor is it easy to come at the truth in the laws peculiar to the Christian community midst of so much darkness, since most of are of two kinds. Some are divine, pro- the writings of those called heretics are ceeding from God himself. These are writ-now lost. Those, therefore, who approach ten in those books which Christians very properly believe to be divinely inspired. Others are human, or are enactments by the rulers of the community. The former are usually called doctrines, and are divided into two species; namely, doctrines of faith, which are addressed to the understanding; and moral doctrines, which address the heart or will. 9. In the history of these laws or doctrines, it should be our first inquiry, in what estimation has the sacred volume been held from age to age, and how was it interpreted? For, in every period, the state of religion among Christians has depended on the reverence paid to the sacred volume and on the manner of expounding it. We should next inquire how these divine instructions and laws were treated-in what manner they were inculcated and explained -defended against gainsayers or debased and corrupted. The last inquiry is, how far Christians were obedient to these divine laws, or how they lived; and what measures were taken by the rulers of the Church to restrain the licentiousness of transgres sors. 10. The human laws of which we speak are prescriptions relating to the external worship of God, or religious rites, whether derived from custom or from positive enactinent. Rites either directly appertain to religion or indirectly refer to it. The former embrace the whole exterior of religious worship, both public and private; the latter include every thing, except direct worship, that is accounted religious and proper. This part of religious history is very extensive; partly from the variety and partly from the frequent changes in ceremonies. A concise history can therefore only this part of Church history should exclude everything invidious from the name heretic, and should consider it as used in its more general sense, to denote those who were the occasion, whether by their own or others' fault, of divisions and contests among Christians.' 12. In treating of both the external and the internal history of the Church, the writer who would be useful must trace events to their The greater number of the topics enumerated in this section and the preceding ones (6-11) have been treated of in separate works, to which the student of ecclesiastical history should refer for fuller information than can be given in general histories: thus, for the early Church, he must consult Bingham's Ori the internal government, discipline, and worship of gines Ecclesiastica, in his Works. London, 1840, 9 vols. 8vo; abridged by Blackamore, in his Summary of man's Antiquities of the Christian Church, in Ward's Christ. Antiquities. London, 1722, 2 vols. 8vo; ColeLibrary. London, 1843, taken chiefly from Augustl's Handbuch der Christ. Archäologie. Ebend. 1836-8, 3 vols. an abridgment by the author from his larger work, entitled, Denkwurdigkeiten aus der Christ. Archäologie. Leip. 1817-31, 12 vols. 8vo; Riddel's Manual of Christian Antiquities. London, 1839; also taken from Augusti, but adapted to the state of opinion in the Church of England. For the history of the still have recourse to German writers, as we have not ethical and doctrinal principles of Christianity, we must as yet any works in Britain on these important branches of Ecclesiastical History. The principal modern writers are, on Ethics, Stäudlin and De Wette; and on doctrines, Münscher, Engelhardt, Ruperti, and Hagenbach. A translation of Hagenbach's valuable Lehrbuch der Dogmengeschichte. Leip. 1840-1, 3 vols. 8vo, is now in course of publication by Clark of Edinburgh, in his Foreign Theological Library, in the first vol. of which (pages 25-30) the student will find extended references to the best works on these topics. The history of heresies, extending to the 8th century, is most fully given by the younger Walch, in his Vollständige Historie der Ketzerein. Leip. 1762- 85, 11 vols. 8vo. There are also numerous works, referred to in subsequent notes on particular heresies, and several on thoso of certain periods; such as Ittig, De Hæresiarchis primi et secundi a Christo nato seculi, 2d Edition. Leip. 1703, 4to; Burton's Inquiry into the Heresies of the Apostolic Age. Oxford, 1829, 8vo, with the various works mentioned by him in the Introduction.-R causes; that is, he must tell us not only what happened but likewise how and why. He who narrates the naked facts only enriches our memory and amuses us; but he who at the same time states the operative causes of events profits us, for he both strengthens our judgment and increases our wisdom. Yet it must be confessed that caution is here necessary, lest we fabricate causes and palm our own waking dreams upon men long since dead. 16. From what sources all this knowledge must be drawn is quite obvious; namely, from the writers of every age who have treated of Christian affairs, and especially from those contemporary with the events; for on testimonies or authorities is laid the basis of all true history. Yet we ought not to disregard those who from these original sources have compiled histories and annals; for to refuse proffered assistance and despise the labours of those 13. In exploring the causes of events, who have attempted, before us, to throw besides access to the testimony of the lead-light on obscure subjects, is mere folly.2 ing men and the history of the times, a good knowledge of human nature is requisite. The historian who understands the human character, the propensities and powers, the passions and weaknesses of man, will readily discover the causes of many things attempted or done in former times. No less important is it to be acquainted with the education and the opinions of the persons we treat of; for men commonly regard as praiseworthy and correct whatever accords with the views and practices of their ancestors. 14. In the external history, an historian should consider the civil state of the countries in which the Christian religion was either approved or rejected, and also their religious state, that is, the opinions of the people concerning the Deity and divine worship. For it will not be difficult to determine why the Church was now prosperous and now in trouble, if we know what was the form of government, what the character of the rulers, and what the prevailing religion at the time. 15. To dispel obscurities in the internal history, nothing is more conducive than a knowledge of the history of learning, and especially of philosophy. For, most unfortunately, human learning and philosophy have in every age been allowed more influence, in regard to revealed religion, than was proper, considering the natures of the two things. Also a good knowledge of the civil government and of the ancient superstitions of different countries, is useful to the same end; for through the prudence or, shall I say, the indiscretion of the presiding authorities, many parts of the discipline and worship of the church have been shaped after the pattern of the ancient religions; and no little deference has been paid to the pleasure of sovereigns and to human laws, in regulating the church of God.1 An excellent specimen of what may be accomplished by the ecclesiastical historian, in accordance with the principles laid down in these sections (12-15) is afforded by Milman's History of Christianity to the 17. From all this it will be easy to determine the essential qualifications of a good ecclesiastical historian. He must have no moderate acquaintance with human affairs in general; his learning must be extensive, his mind sagacious and accustomed to reason, his memory faithful, and his judgment sound and matured by long exercise. In his disposition and temperament he must be patient of labour, persevering, inflexible in his love of truth and justice, and free from every prejudice. 18. Persons who attempt this species of writing are liable to prejudice, especially from three sources; namely, times, persons, and opinions. First, the times in which we live often have such ascendency over us that we judge of past ages by our own; we conclude that because a particular thing neither does nor can take place in our age, therefore it neither did nor could take place in former times. Secondly, the persons with whose testimony we are concerned, especially if for ages they have been highly revered for their holiness or their virtues, acquire such an authority with us as dazzles and deceives us. And, thirdly, our partialities for those opinions and doctrines which we ourselves embrace often so fetter Abolition of Paganism in the Roman Empire. Lond. 1840, 3 vols. 8vo, which, though in some respects defective and objectionable, is on the whole a most valuable addition to our historical literature.-R. 2 To acquaint us with all the writers on ecclesiastical history was the professed object of Sluterus in his Propylaum historia Christiana, Luneb. 1696, 4to; and of Sagittarius, Introductio in historiam eccles. singulasque ejus partes, especially vol. 1st. [Jena, 1718, 2 Since Mosheim wrote, several vols. 4to. Ed. Schmidt. important works have appeared expressly on this subject; but the fullest and most satisfactory account of writers on ecclesiastical history, both general and special, is to be found in the 3d volume of the elder Walch's Bibliotheca Theologica selecta. Jena, 1762, 4 vols. 8vo, one of the many valuable works for which we are indebted to the singular industry and perseverance of bliotheca Patristica of this author, by continuing it to the present time, is now much needed for an enlarged German compilers. What Danz has done for the Bi edition of this 3d volume. In the meantime, the student will find a few references to recent writers in Dowling's Introduction to the Critical Study of Eccles. History. Lond. 1838, 8vo, and a full catalogue in Lowndes's British Librarian, col. 1245, &c. a valuable compilation, though only a small portion has been yet published.-R. с our minds that we unconsciously pervert study derive great assistance in acquiring Now from that practical wisdom which they so much need. Here, the numerous mistakes of even great men warn them what to shun, if they would not embroil the Christian Church; there, many illustrious examples of noble and successful effort are patterns for their imitation. And for combating errors, both those inveterate by age and those of more recent growth, nothing, except the holy Scriptures and sound reason, can be compared with this kind of history. I pass over other advantages which will be found by experience to result from this study; nor will I mention its subserviency to other branches of knowledge, particularly that of jurisprudence.1 19. But from this rule and from others equally obvious and important, how widely ecclesiastical historians have departed, in all ages, is too well known. For not to mention the many who think themselves great historians if they have a good memory, and to pass by those also who are governed more by their private interests than by the love of truth, there are very few writers whom neither the sect to which they belong, nor the venerated names of some ancient authors, nor the influence of the age in which they live, can disarm and divert from the truth. In the present age 22. The two parts of Church history, the more especially, the spirit of the times and external and the internal, require an arthe prejudice of opinions have incredible rangement or plan of teaching suited to influence. Hence the following arguments, each. The external history, being a long so often occurring in the writings of learned and continued narrative extending through men: These are true sentiments; therefore many centuries, requires a distribution into we must suppose the ancient Christians certain intervals of time, for the benefit embraced them. This is correct practice, according to Christ's precepts; therefore doubtless the earlier Christians so lived. This does not now take place; therefore it did not in ancient times. 20. Ecclesiastical history, if written by persons free from these and other faults, cannot fail to be greatly beneficial to mankind at large, but especially to the teachers and guides of the Church. Whoever shall consider attentively the numerous, the varied, and threatening dangers which the Christian religion has happily surmounted, will doubtless find himself more established in the belief of this religion and better prepared to withstand the assaults, the cavils, and insidious attacks of the profane. The many illustrious examples of virtue with which this history abounds are admirably suited to awaken pious emotions and to instil the love of God into lukewarm minds. Those wonderful revolutions which have occurred in every age of the Church, originating often from small beginnings, proclaim aloud the providence of God and the instability and vanity of all human things. Nor is it of small advantage to know the origin of the numerous and absurd opinions, superstitions, and errors which still prevail in many parts of the Christian world. For such knowledge will enable us to discover the truth more clearly, to prize it more, and to defend it better. Of the entertainment afforded by these and other parts of Church history, I shall say nothing. 21. But especially public instructors and the ministers of religion may from this of the understanding and memory of the reader, and the preservation of order. Various divisions of time may be adopted. I have preferred the customary one, into centuries, because it is the one most approved of, though it is not free from objections. 23. No small part of these objections, however, will be removed, if we superadd a more general division of time, or one into longer periods, bounded by certain great revolutions and changes in the state of the Church. Accordingly the whole of the following history is divided into four books. The first contains the history of the Church of Christ from its commencement to the time of Constantine the Great; the second extends it from Constantine to Charlemagne; the third continues it to the time when Luther began the Reformation in Germany; the fourth and last brings it down to our own times.2 24. Ecclesiastical history treats, moreover, as we have already seen, of various distinct but kindred subjects which may properly be arranged under separate heads. Historians have adopted different classifications, as their taste or their design in writing pointed out. The distribution which I prefer has been already indicated, and need not here be repeated. advantages resulting from a knowledge of ecclesiastical history and of the preparation requisite for its study, in the Introduction to the Elements of Church History, premature death has unhappily prevented the compleby the late lamented Dr. Welsh of Edinburgh, whose 1 The reader will find an admirable sketch of the tion of this excellent work.-R. 2 Mosheim closes these INSTITUTES with the seventeenth century, adding a single supplementary chapter on the early part of the eighteenth.-R. |