7. Finally, to make it evident that the spiritual worshippers of God have al ways been a sect every where spoken against, I shall enumerate some of the reproachful names that have been successively fixed on them, as the mark of general contempt and abhorrence, such as Patarienes, Lollards, Huguenots, Gospellers, Puritans, Pietists, &c. These particulars will be illustrated in the course of our history, not exactly in the order here laid down, but as the series of the narration shall require or suggest. I shall not confine myself to a nice uniformity of method, or a dry detail of facts, but shall endeavour to illustrate and apply the several incidents to the use and edification of common readers, and with a view to my primary design, which is, (as I have already said) to vindicate the doctrines of the Reformation, or in other words, the main doctrines taught in the Articles and Homilies of the Church of England, from those unjust and disingenuous invectives, which are every day cast upon them, by not a few who owe all their distinction and authority to their having solemnly engaged to defend them. Whoever considers the intricacy and variety of ecclesiastical history, and that the best collections of that sort have swelled to a number of folios, will not expect to find every thing that might have deserved a place. The life of man would hardly suffice to furnish a work of this sort in its just extent. I must content myself with selecting a competent number of the most authentic and interesting topics, from the voluminous materials already published, but which, either from the size or scarceness of the books, or the languages in which they are written, are little more known to the generality of readers, than if they had never appeared in print. I shall avoid, as far as possible, interfering in the controversies on churchgovernment; reserving to myself, and willingly leaving to others, the rights of private judgment, the just privilege of Christians, Protestants, and Britons. It must be confessed, that the bulk of ecclesiastical history, as it is generally understood, is little more than a history of what the passions, prejudices, and interested views of men, have prompted them to perpetrate, under the pretext and sanction of religion. Enough has been written in this way; curiosity, nay, malice itself, need desire no more. I propose to open a more pleasing prospect; to point out, by a long succession of witnesses, the native tendency, and proper influence of the religion of Jesus; to produce the concurring suffrage of different ages, people, and languages, in favour of what the wisdom of the world rejects and reviles; to bring unanswerable proofs, that the doctrine of grace is a doctrine according to godliness; that the constraining love of Christ is the most powerful motive to obedience; that it is the property of true faith to overcome the world; and that the true church and people of Christ have endured his cross in every age. The enemy has thrust sore at them that they might fall, but the Lord has been their refuge and support; they are placed upon a rock that cannot be shaken; they are kept (,) guarded and garrisoned by the power of God; and therefore the gates of hell have not, cannot, shall not, prevail against them. Per damna, per cædes, ab ipso Olney, November, 1769. A REVIEW of Ecclesiastical History, upon the plan proposed in this Introduction, was a subject the Author had very much at heart; so much so, that he had begun to prepare materials, and entered some little way upon it, several years before his admission into the ministry. From the extent, however, and unforeseen difficulties of the undertaking, as well as from the many interruptions he met with in the discharge of his professional duties, and the occasional occurrences of every day, he had proceeded only the length of the two first Books, when he relinquished his design, and afterwards laid it entirely aside. However much the prosecution of this subject might have been wished, either by his friends or the public at large, it is presumed the omission will be the more readily excused, when it is considered, that the observations made with respect to the first century, seem to have been originally intended, and with very little variation will be found, to apply to every succeeding period. 2 A REVIEW OF ECCLESIASTICAL HISTORY. BOOK I. ON THE FIRST PERIOD OF CHRISTIANITY. CHAPTER 1. The Wisdom and Goodness of God conspicuous in the Period assigned for Christ's Appearance. Illustrated by a Summary View of the State of Mankind, before and at the time of his birth. Noah, Abraham, and Moses, to illustrate this very point. from the battle of Actium; and, according to the most received authorities,* almost 1920 years from the calling of Abraham, and about 4000 from the creation. At length, in the fulness of time, as the apostle speaks, (Gal. iv. 4,) the time marked out by the ancient prophecies, the time to which all the previous dispensations of Divine Providence had an express reference and subordination, and which was peculiarly suited WHEN the first man had fallen from the to place the manifold wisdom of God, and the happiness and perfection of his creation, had truths of divine revelation, in the clearest rendered himself corrupt and miserable, and light; the long-expected Messiah appeared was only capable of transmitting depravity as the surety and Saviour of sinners, to acand misery to his posterity, the goodness of complish the great work of redemption. For God immediately revealed a remedy adequate these purposes, he was born of a virgin of to his distressed situation. The Lord Jesus the family of David, at the town of Bethlewas promised under the character of the seed | hem, as the prophets had foretold. This great of the woman, as the great deliverer, who event took place in the twenty-seventh year should repair the breach of sin, and retrieve of the reign of Augustus Cæsar, computing the ruin of human nature. From that hour he became the object of faith, and the author of salvation, to every soul that aspired to communion with God, and earnestly sought deliverance from guilt and wrath. This dis- The pride and vanity of man, which prompt covery of a Saviour was, in the first ages, him to cavil with his Maker, and to dispute veiled under types and shadows; and, like when he ought to obey, have often objected the advancing day, became brighter and to the expedience and propriety of this apbrighter, as the time of his manifestation pointment. It has been asked, If Christ's drew near: but it was always sufficient to appearance was so absolutely necessary, why sustain the hopes, and to purify the hearts of was it so long deferred? Or, if mankind could the true worshippers of God. That the patri- do without him for so many thousand years, archs and prophets of old were, in this sense, why not longer, or for ever? In attempting Christians, that is to say, that their joy and a solution of this difficulty, some well-meantrust centred in the promised Messiah, and ing persons, from a too earnest desire to that the faith, whereby they overcame the render the counsels of God more acceptable world, was the same faith in the same Lord to the narrow apprehensions of unsanctified with ours, is unanswerably proved by St. Paul reason, have given up the ground they ought in several passages (Rom. iv.; Gal. iii. 16, to have maintained, and made such conces 17;) particularly in Heb. xi., where he at large insists on the characters of Abel, Enoch, | VOL. II. C * Bossuet, Univ. Hist. Prideaux, Connect. 17 of civil society, were always too weak to prevent the most horrid evils. In a word, the character of all ages and countries before the coming of Christ (a few excepted, where the light of revelation was afforded) is strongly, though briefly, drawn by St. Paul:-Foolish and infatuated to the highest degree, disobedient to the plainest dictates of nature, rea sions, as (if extended to their just conse-out of the world; and when his fear was set quence) would amount to all that the most aside, the restraints, dictated by the interests hardened infidel can desire. The most direct and proper answer is suggested by St. Paul (Rom. ix. 20,) on a similar occasion, Who art thou, O man, that repliest against God?* That the will and wisdom of the Creator should direct and limit the inquiries of his rational creatures, is a principle highly consonant to right reason itself. And there can hardly be a stronger proof of human depra-son, and conscience, enslaved* to divers disvity, than that this argument is so generally esteemed inconclusive. But waving this, a sufficient answer may be made from the premises already advanced. God was not a debtor to sinful men. He might have left them all to perish, as he left the sinning angels, without the least impeachment of his goodness; but his mercy interposed, and he spared not his own Son, that sinners might be saved in a way consistent with his perfections. But though, in compassion to us, he provided the means of salvation, we cannot wonder that, in justice to himself, he laid the plan in such a manner as might most clearly illustrate the riches of his own grace, and most effectually humble and silence the pardoned offenders, to prevent their boasting and trusting in themselves, and to give them the most affecting views of his unmerited goodness. We may therefore humbly conceive one reason why Christ was no sooner manifested in the flesh, to have been, that the nature, effects, and inveteracy of sin, might be more evidently known, and the insufficiency of every other means of relief demonstrated by the universal experience of many ages. What is the history of mankind but a diffusive exemplification of the scripture-doctrines concerning the dreadful nature and effects of sin, and the desperate wickedness of the heart of man? We are accustomed from our infancy to call evil good and good evil. We acquire an early prejudice in favour of heroes, conquerors, and philosophers. But if we consider the facts recorded in the annals of antiquity, divested from the false glare and studied ornaments with which the vanity of writers has disguised them, they will afford but a dark and melancholy review. The spirit of the first-born Cain appears to have influenced the whole human race. The peace of nations, cities, and families has been continually disturbed by the bitter effects of ambition, avarice, revenge, cruelty, and lust. The general knowledge of God was soon lost * It is observable in this passage, that the apostle foresees and states the great objection which would be made to his doctrine, but does not attempt to answer it any farther, than by referring all to the will of him who formed the whole mass, and has a right to dispose of it. Had succeeding writers and teachers imitated his example, declared the plain truth in plain words, and avoided vain and endless reasonings, how many offences would have been prevented! honourable lusts and pleasures, living in malice and envy, hateful and abominable in themselves, and incessantly hating and worrying one another, Titus iii. 3. It would be more easy than pleasant to make out this charge by a long induction of particulars; and, without having recourse to the most savage and uncultivated, the proof might be rested on the character of the two most celebrated and civilized nations, and at the time of their greatest refinement, the Greeks and the Romans. St. Paul (Rom. i. 21-32,) has given us the result of their boasted improvements in arts and sciences, in war and commerce, in philosophy and literature; and he says no more than is abundantly confirmed by their own poets and historians. Notwithstanding the marks and fruits of fine taste and exalted genius which were found amongst them, they were habitually abandoned to the grossest vices. Devoted to the most stupid idolatry, they worshipped the works of their own hands, nay, erected altars to their follies and passions. Their moral characters were answerable to their principles. Without natural affection, they frequently exposed their helpless infants to perish. They burned with lusts, not to be named without horror, and this not the meaner sort only, or in secret, but some of their finest spirits and most admired writers were sunk so low as to glory in their shame, and openly avow themselves the disgrace of humanity. In their public concerns, notwithstanding their specious pretences, they were covenant-breakers, implacable, unmerciful, and unjust. Guilty of the severest oppression, while they boasted highly of equity and moderation, as was particularly manifested on the destruction of Carthage 6 See Acts xxvii. 42. The soldiers would have killed all the prisoners, right or wrong, rather than one of them should have a possibility of escaping; and in this, without doubt, they consulted their own safety, and the spirit of their laws. Why, then, were the Romans so much admired? Could there be a greater proof of cruelty and injustice found amongst the most barbarous nations, than to leave prisoners, who might possibly be innocent, exposed to the wanton caprice of their keepers? and Corinth; two memorable instances of the spirit of a government so undeservedly admired in after times. And as the Roman power, so the Grecian eloquence, was perverted to the worst purposes,-to palliate crimes, to consecrate folly, and to recommend falsehood under the guise and semblance of truth. selves; he freed them from their captivity by a series of illustrious miracles; he led them through the sea and the desert; he honoured them with the symbols of his immediate presence; was a wall of fire round about them, and a glory in the midst of them; he spoke to them with an audible voice, and fed them with manna from heaven; he put them Such was the character of the people re- in possession of a good land, and fought puted the wisest and the best of the heathens, against all their enemies. Might it not have and particularly so at the birth of Christ, been expected that a people so highly favourwhen the Roman empire was at the summited and honoured, should have been obedient of authority and splendour. A long expe- and thankful? Some of them were so; his rience had shown the general depravity to be not only inveterate, but incurable. For during several preceding ages, a reformation had been desired and attempted. The principal leaders in this commendable design were called philosophers, and many of their writings are still extant. It must be acknowledged that some of them had a faint view of several important truths; but as they neither knew the cause and extent of the disorder, nor the only effectual remedy, they met with little success. Their schemes were various, inconsistent, and even opposite, and each party more successful in opposing the fallacy of other sects than in maintaining their own. Those who came nearest the truth, and were in earnest to promote it, were very few. Even these were ignorant of some things absolutely necessary to the attainment of the desired end. The best of them were restrained by the fear of men and a regard to established customs. What they could and did propound, they had no sufficient authority or influence to impress upon the consciences of men. And if, in a few instances, they seemed to succeed, the advantage was only imaginary. Where they prevailed on any to relinquish intemperance, they made them full amends by gratifying their pride. The business passed from hand to hand, from sect to sect, but all to no purpose. After innumerable disputations, and volumes concerning the supreme good, the beauty of virtue, the fitness of things, and other highsounding topics, they left matters as bad or worse than they found them. They could not effectually inculcate their doctrine upon a single village or family. Nay, they were but half persuaded themselves, and could not act up to their own principles,* when they most needed their support. A still more affecting view of the degeneracy of human nature we have in the history of the Israelites, whom God was pleased to set apart from the rest of mankind, for several important purposes. He revealed himself to this people when they were groaning under a heavy bondage in Egypt, from which they had neither spirit nor power to deliver them * Witness the prevarication of Socrates, and the ir resolution of Cicero, towards the close of their lives. grace always preserved a spiritual people amongst them, whose faith in the Messiah taught them the true meaning of the Levitical law, and inspired them with zeal and sincerity in the service of God. But the bulk of the nation was always refractory and disobedient. While in the wilderness they murmured against the Lord upon every new difficulty. Within a few days after the law had been delivered in flames and thunder from the top of Sinai, they formed a molten calf to worship, and would have made a captain who might lead them back to Egypt. They despised the good land, therefore their carcases fell* in the wilderness, 1 Cor. x. 5. Their posterity retained the same spirit; they learned the ways of the Heathen, whom the Lord cast out before them; they adopted every idolatrous practice; they transgressed every divine command. During a long succession of warnings, chastisements, and deliverances, they became worse and worse, so that, in Jeremiah's time, they equalled or exceeded the Heathens around them in ignorance and wickedness. They mocked the messengers of God, despised his words, and misused his prophets, till his wrath rose against them, and there was no remedy. At length their land was laid waste, Jerusalem burnt, the greater part of the people destroyed, and the remainder carried captives into Chaldea. Upon their return from captivity, they seemed for a little while to retain a sense of their duty and of the judgments they had suffered. But all was soon forgot. Their wickedness now put on a new form, and discovered the evil of the heart of man in a new point of view. They were no longer prone to idolatry. They avoided the most distant appearance of it with scrupulous exactness, and professed the highest attachment to God. They boasted themselves in his law; and, |