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IX.

'prelates, (says Mosheim,) answered to the four CHAP. 'praetorian prefects created by Constantine; and it is possible that, in this very century, [iv.] they Ecel His were distinguished by the Jewish titie of patri- tory, vol

"archs."

16. After these, followed the exarchs, who had 'the inspection over several provinces, and answered 'to the appointment of certain civil officers who bore 'the same title. In a lower class, were the Metropolitans, who had only the government of one province, under whom were the archbishops, whose 'inspection was confined to certain districts." In the next grade below, were the bishops, and so down to the chorepiscopi, or superintendants of the country churches. These dignified orders were doubtless created to fill the place of evangelists, apostles, elders, &c. but that they were men of like spirit their historians dare not say.

17. Thus we see the form of the church, fitly joined together and compacted with a wicked world, and holding for its head a wicked man, whose crimes deterred him from using even the most distant shadow of purity. But we shall proceed to observe something concerning the manner of the government of this pretended church.

i. P.

340.

18. Mosheim says, "The administration of the ibid. 'church was divided, by Constantine himself, into P-340,341 'an external and an internal inspection. The latter, which was committed to bishops and councils, rela'ted to religious controversies; the forms of divine worship; the offices of the priests; the vices of the ecclesiastical orders, &c. The external administration of the church the emperor assumed to him'self."

19. "This comprehended all those things that relate to the outward state and discipline of the church; it likewise extended to all contests and debates that 'should arise between the ministers of the church, superior as well as inferior, concerning their possessions, their reputation, their rights and privileges, 'their offences against the laws, and things of a like

nature.

20. "In consequence of this artful division, Con

CHAP.stantine and his successors called councils, presided

IX.

in them, appointed judges of religious controver'sies, terminated the differences which arose between the bishops and the people, fixed the limits of the ecclesiastical provinces, took cognizance of 'the civil causes that subsisted between the ministers of the church, and punished the crimes committed ' against the laws, by the ordinary judges appointed for that purpose."

21. In all this, the Emperor still appears the supreme head, and no other impulse of government is so much as hinted at, in all the account, but the sovereign will and authority of this unbaptized usurper. Let such a government be said to arise in the room of the apostolic power; but let no one imagine that it was one and the same, or had any relation to that divine order in which nothing was passed but what seemed good to the Holy Ghost, and those who had been there with baptized.

22. Although the bishops were intrusted with the principal management of their church affairs, and were appointed by the emperor, as judges in points of religious controversy; yet, in every punctilio, they were subject to his controul: so that at best, these pretended fathers could only be tools to form and modify such a religious doctrine and worship as would best suit the purposes of civil government, and please the taste of a debauched and corrupt empire.

23. Could this be that sin-condemning gospel which Jesus sent by his apostles to all the world as a testimony against them? Who cannot see the infinite difference? Behold a set of lordly ecclesiastics, bred in the schools of religious contention, living in idleness, luxury and lust, employed, supported, and enriched by civil government, for the purpose of rendering the religion of Constantine universally acceptable to all his subjects! Is not such a religion a libel upon the name of Christianity?

24. Before ever Constantine assumed the reins of church government, the contending fathers had disputes and controversies prepared, which all his imperial wisdom and power could never settle. Besides reputed heretics, a numerous party had separa

IX.

ted from the Catholic body, called Donatists. They CHAP disputed with the main body about the sanctity of bishops, and the gifts of the Holy Ghost. They Ecel. His avoided communion with all other churches: of tory, vol. i. p. 398. course their principles were pronounced seditious. Novatus and his followers also much troubled their Catholic peace.

25. And this was not all : deplorable divisions were kindled (says Mosheim,) throughout the Christian world, on the subject of Three persons in the Godhead. The dispute on this subject took its rise at Alexandria, that seat of vain philosophy, and was differently modified and prolonged by Alexander and Arius. The doctors themselves could not decide the point. The emperor admonishes them by letter to end their dispute, but without effect. And seeing the flames of controversy daily spreading through the empire, he at length assembled a general council, in the year 325, at Nice, in Bithynia.

26. A general council is supposed to consist of commissioners from all the churches in the Christian world, which represents the church universal. These were established by the authority of the emperor; though it is probable his judgment was directed by that of the bishops. The general council is assembled at Nice. Here the whole Christian world, so called, is represented with the Emperor at their head, to dispute concerning the persons in the Godhead; to decide the manner of Christ's union with the Father; to compose schisms, heal divisions, suppress heresies, and establish the orthodox faith.

27. This they call Church Government. And what did this universal council effect? Doubtless that glorious building called the Catholic church, had here arisen to the greatest height which it attained during the reign of Constantine: for a house divided against itself cannot stand.

28. By this council the Arian party were condemned, the consubstantial doctrine established-Arius banished-a creed formed, and his followers compelled to give their assent to it. Five years after, the emperor changes sides, recalls Arius from banishment, espouses his doctrine, and uses all his influence to promote it.

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ibid.

p. 399.

ibid.

p. 402.

ibid.

p. 338.

CHAP.

IX.

29. By a council held at Tyre, in the year 335, he deposed and condemned Athanasius his greatest antagonist, and afterwards had him banished into Gaul: soon after which, this GREAT head of the church finished his race, having received a baptism of water from Eusebius of Nicomedia, the principal supporter of the Arian cause.

30. The order of the Catholic church (if order it might be called) had long been preparing, but by the council of Nice it was established. Here the first Catholic Confession of Faith was confirmed by the united authority of bishops and civil rulers, the church and the world in one. Here it was first decreed, by the same authority, that the Son was consubstantial with the Father. But their doctrine could not be completed without a third person; and as the rulers of the church and civil officers were consubstantial with the emperor; so the odd number of THREE was soon after established in the Deity, and the second and third proved by a majority of votes to be consubstantial with the first.

31. Two could never agree in the kingdom of Antichrist, therefore three became necessary to form a council, in order to a casting vote. Here the patriarch, the papa, that is phe or father must have all power in his hand, and sway the sceptre uncontrouled; and whether his vote is in favour of truth or error, virtue or vice, his counsel must stand, and he will do all his pleasure.

32. By this fatal error, which was founded on their own carnal reasoning, and the motley compound of civil and ecclesiastical power, the council of Nice, instead of uniting in harmony the contending parties, laid a lasting foundation for errors of every kind. In consequence of which, council was formed against council, and shameful and scandalous debates promoted, until they increased to severe scourging, banishment, and even bloodshed; while the jarring opinions and contradictory decrees of this only Catholic church, seemed to claim a divine authority to drive the world into the utmost confusion.

THE

CHAPTER X.

The Subject continued.

X.

THE Emperor, at the time of the first universal CHAP. council, was acknowleged as the head of the Church; but as he afterwards changed sides, and espoused the doctrine against which the orthodox universe had passed its decrees at Nice, it gave occasion to call in question his right to the headship, and excited the Catholic bishops to contend for the preeminence; that the decision in all matters, both temporal and spiritual, might be infallibly sanctioned, as coming from the representatives of the holy apostles, and of Christ, whose authority was only spiritual and divine.

2 This point, the cunning priesthood finally gained, whereby they duped the emperor out of his throne, supplanted the whole civil authority, and engrossed the administration into their own hands. This, however, was not effected in an instant, but required more than a hundred years labour of the ingenious doctors, who were continually commenting and improving upon the canons, decrees, and established doctrines of the Nicene council. This leads us to make a few remarks on the character and doctrines of some of the most eminent fathers, who succeeded this first universal council.

Grounds

Doct.p.3.

3. ST. ATHENASIUS says, "Whosoever will be 'saved, before all things it is necessary that he hold of Cath the Catholic faith. Which faith, except every one 'do keep whole and undefiled, without doubt he shall 'perish everlastingly." This may serve as an introduction it then remains to find out in whom such a Catholic faith is deposited; whether in the Nicene or Arian party, in the Donatists, the Nestorians, the Palagians, or in the Manichean and Marcionite heretics.

4. The Catholics, however, have a right to claim what they call the Catholic faith, that is, such a faith as they are able to impose upon mankind by the allurements of eloquence, or the power of the secular arm. Let us enquire then what this faith was in

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