Chap. 5.

Gregorys' Superstition.

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became his disciple. After a while, a neighbouring bishop prevailed on young Gregory to set up an episcopal standard at Neocæsarea, the inhabitants of which, with the exception of a few individuals, were devoted to idolatry. Here it is said Gregory laboured with great success, so that not only a numerous church was gathered together, but that at his death he left no more idolaters in the city than at first he found Christians. The suecess of this bishop has been ascribed to the plenitude of miraculous gifts which he is said to have possessed, and by which he mightily convinced the people. It had most certainly been less equivocal evidence in his favour had he conquered by the sword of the Spirit, which is the word of God. That Gregory did work miracles, is not very certain, and therefore we must look for the cause of his success in some other principle. The history of this man's ministry will account for a great part of the prosperity which attended his labours. The views of Gregory were exceedingly accommodating. The heathen were particularly attached to their idolatrous festivals in honour of their heroes, at which their pastimes and pleasures were excessive. Gregory therefore invented Christian festivals in commemoration of the martyrs, in which solemnities he suffered the people to indulge in excesses similar to those practised by the pagans. This removed the objections of many, and Christianity, if it deserved the name, presently preponderated. Churches were erected, and the pagan temples deserted; but alas! the power of godliness was wanting, and the form of it so corrupt, that the external ordinances of the gospel could scarcely be recognised. However, to the credit of Gregory, it seems he suffered persecution, and contended for some of the fundamentals of Christianity.

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Paul of Samosata.

Cent. 3.

About A. D. 264, a considerable stir was made by Paul of Samosata, bishop of Antioch. Great was the falling off in this church since the renowned Ignatius. The principles of Paul were exceedingly locse, and his practice was correspondent. He rejected the divinity of the Son, and substituted his own reason for the light of the Spirit. The way in which he lived fully proved that he was a man of this world. By his philosophy he obtained credit with Zenobia, an upstart in the distracted empire, who had assumed the title of Queen of the East. This woman gave considerable power to Paul, which he did not fail to improve, but he cared not for the flock. This state of affairs at Antioch aroused the holy jealousy of all who were concerned for the honour of religion. Some bishops met at Antioch to consider the case, but Paul contrived by artful evasion, and partial confession, to beguile the synod, and he was suffered to continue in his station. The wicked shall wax worse and worse, and so did Paul; for after a little time his character become so flagrant that it demanded another assembly to determine his fate; accordingly, a great number of bishops assembled with the church; the case was argued, and Paul out of his own mouth was condemned; by the synod he was deposed from his office, and cut off from the fellowship of saints. Domnus at the same time was ordained in his stead.

For a year or two Paul supported himself in the possession of his authority at Antioch, but at length, Zenobia was necessitated to yield to the legal sovereign, and so Paul lost that patronage, with which he had arrogantly maintained himself against the sentence of the church, and was necessitated also to withdraw, and in church history he is not heard of afterwards.

We have observed that the reign of Gallienus was

Chap. 5.

Porphry.

119

attended with circumstances very inauspicious to the empire. But all this has little to do with the promotion of God's kingdom. The Goths made vast inroads, and carried away multitudes of the people captive, among whom were many Christians. But these, even by the means of their affliction, were enabled to extend the gospel among the very people by whom they were led cap. tive; and churches of the Lord Jesus were thus established in places heretofore destitute of divine light.

66

Gallienus was succeeded in power by Claudius, whose reign, as it respects the church, is distinguished by nothing except the vain triumphs of Pophry, a subtle and learned philosopher, who flattered himself that he had by argument, overturned the evidences of the Christian faith. But the foundation of the Lord standeth sure." AURELIAN, like some of his predecessors, began his career with fair promises to the Christians, but the malicious and cunning priesthood prevailed on him at length to commence, what would have proved, a most bloody persecution, had not God stopped the monarch's breath. TACITUS, PROBUS, and CARUS, severally suceeeded, and, in the space of about eight years, gave place to DIOCLESIAN, whose continuance in empire was protracted to the length of twenty years, eighteen of which were rather friendly to the profession of Christianity than otherwise. Christians were found in the emperor's palace, in his army, and even in his family. There were some stretches of power in the subordinate offices of state, and some individuals suffered, but nothing like an open persecution took place till near the end of the century, beyond which this reign passes, and to which we shall look forward for materials interesting and awful.

CHAPTER VI.

Doctrine of the Church-Errors and Divisions-Government-Ritual-State of Learning-Recapitulation.

We

In

WHATEVER might have been the declension in vital religion during this century, it is plain the spirit of true godliness was so far preserved, that no departure from the faith could be allowed in the general church. have seen the sentence of the Christian world against Paul of Samosata, which proves that the TRINITY, THE PROPER DIVINITY OF CHRIST, AND THE ATONEMENT, were considered as the pillar and ground of truth. deed Christian writers, both in their epistles and in their creeds, speak plain on the subject. These doctrines were considered not merely in a systematical way, but they were reduced to experience; they were asserted for the conversion of sinners, and for the edification of saints; they were esteemed more than thousands of gold and silver.

The errors of these ages have been noticed in the or der of the history; and it must have been observed that they arose chiefly from philosophical speculations, and from a propensity to superstition. Arianism and Socinianism are no new errors; they were broached in the apostolic age, and maintained, though with little success and repute, by various persons in every period of the church. The chief propagators and patrons of error in this century were Sabellius, Manes, Paul of Samosata, Noetus, with some others of less note.* The divisions

* The errors of these men are largely noticed by Mosheim.

Chap. 6.

Government.

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which occurred were by far more disgraceful to the church than any of the errors maintained by men of corrupt minds. Real Christians divide not about grand principles, here they are agreed; and is it not a pity they should divide about things which affect not the constitution, nor the honour of the church? But so it was, in this century the general church was rent in twain. Cyprian and Novatian, though both equally attached to the great doctrines, could not hold communion together, their separate partizans formed two distinct societies; but in both we recognize the true church, and we hope to hold equal fellowship with them in a better world.

Though the government of the church in this century was evidently not confined to episcopal authority, yet the bishops had greatly increased the power and dignity of their office. There appears no instance of a people being refused the right to elect their own officers; but these officers, when elected, seem to have taken too much upon them, and to have assumed a dominion too absolute, and magisterial for the servants of the humble Jesus. Notwithstanding, nothing is to be discovered here, that bears any semblance to what in modern times, is called EPISCOPACY.

In this century, however, there is evidently a distinc. tion between the character of bishop, and of presbyter. The bishop was the pastor, and the presbyters his helps. The presbyters were ordained to minister in holy things, and, by the appointment of the bishop, either in his absence, or to lighten his labours, did both preach and administer the sacraments. In the increase of presbyters in each church, together with the assumed superiority of the bishop at their head, we discover the grand means of prelatical power and pomp. The office of deacon in itself was yet confined to temporalities; but the

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