CHURCH HISTORY.

I.

What is the definition given in our Articles of The visible Church of Christ ?-Name some of the Churches which were founded in the age of the Apostles, and any celebrated Bishops who presided over them during that period.-For what specific purpose were the Deacons first appointed? what ministerial offices did they discharge ?-How far do the usages of our Church conform to the practice of the Apostles, with respect to, 1. Ordination; 2. Confirmation; 3. Episcopal Visitations?

"The visible Church of Christ is a congregation of faithful men in the which the pure Word of God is preached, and the Sacraments be duly administered according to Christ's ordinance in all those things that of necessity are requisite for the same."*

JERUSALEM; of which James was the Bishop, succeeded by Simeon :ANTIOCH in Syria; Euodius, succeeded by Ignatius :-CRETE; Titus :—SMYRNA; Polycarp: EPHESUS; Timothy :-ALEXANDRIA; Mark, succeeded by Dionysius : -ROME; Linus, Anencletus, Clement. The Churches of Athens, Galatia, Phrygia, Pergamos, Thyatira, Sardis, Philadelphia, Laodicea, Philippi, Thessa lonica, Corinth, and Colosse, were also founded in the Apostolic age.+

The specific purpose for which the Deacons were first appointed, was to take care of the widows and poor members of the Church; and to distribute the church revenues, that the Apostles might give themselves more uninterruptedly to the "ministry of the Word." But, in addition to these secular affairs of the Church, the Deacons sometimes performed the more directly ministerial Offices of Baptism, and Preaching, and also assisted in administering the Sacrament of the Lord's Supper. §

1. Ordination.-The Apostles, or first order of ministers only, ordained or appointed to the ministerial office, which they did by the imposition of hands, assisted also by the Presbytery, or second order; except in the ordination of Deacons, in which we do not find the Presbytery taking any part. || Agreeably to this Apostolic usage, our Church confines the right of ordination to the first order of Ministers, who, in the ordination of a Presbyter, but not in that of a

Acts vi. 1-6.

*Article xix. + See Milner's; and also Burton's (Rev. Edward, D. D.) "History of the Christian Church," under the First Century.-- And Cave's "Lives of the Apostles;" and also "Lives of the Fathers." Acts viii. 5.Burton's "History of the Christian Church," chap. 1.-Bingham's "Antiquities of the Christian Church," Vol. I. Book 2, chap. 20. Wheatley on the "Common Prayer," chap. 2, sec. 3.-Hooker's "Ecclesiastical Polity," Book 7, sec. 6,

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Deacon, are assisted by Presbyters. 2. Confirmation.-The instances given in Scripture of the Apostles going from place to place to confirm and strengthen those who had been received members of the Church by Baptism are very numerous; and from them we learn, not only that this Rite was performed, but that it was performed by the laying on of hands, and by the Apostles themselves; for it is particularly mentioned that Peter and John went into Syria to lay hands upon those who had previously been converted and baptized by Philip the Deacon ;* and it is also written, that "Paul chose Silas, and departed, being recommended by the brethren to the grace of God; and he (Paul the Apostle,) went through Syria and Cilicia, confirming the churches."+ And this practice is still continued in the Church, by the Bishops visiting the different districts in their respective Dioceses to confirm, with the laying on of hands, those who have previously been made members of the Church by Baptism.‡ 3. Episcopal Visitations. -The Apostles of our Lord visited the Churches, not only to confirm the new converts, but also to call together the elders and members of them, to instruct the former upon subjects connected with their office, and to encourage both them and the people under the various persecutions by which they were frequently disturbed.§ This custom the Bishops continue to observe by making visitations from time to time in their respective Dioceses, and delivering charges suited to the circumstances of the Clergy and the Church.

*Acts viii. 14-17. sec. 66.

† Acts xv. 40, 41.

Wheatley, chap. 9.-Hooker, Book 5, § See the "Acts of the Apostles," and the "Epistles."

II.

What authority belongs to General Councils ?-Give the dates of those of Nice, Ephesus, Constance, Trent.-Of what peculiar importance in Ecclesiastical History is the last of these?

General Councils are of authority so long as their decisions are in accordance with the Spirit and the Word of God; but, “forasmuch as they are an assembly of men, they may err, and sometimes have erred, even in things pertaining unto God." 66 Wherefore," as our Article expresses it, "things ordained by them as necessary to salvation have neither strength nor authority, unless it may be declared that they be taken out of Holy Scripture."*

Nice, 325.+-Ephesus, 431.+-Constance, 1414.§-Trent, 1545 to 1563; but suspended from 1552 to 1562. ||

The Council of Trent is important in the History of the Church, as being the last of General Councils; and that at which were finally determined the doctrines of the Church of Rome. ¶

Article xxi. + Mosheim's "History of the Christian Church," Cent. 4, Pt. 2, chap. 5, sects. 11 and 12.—— Milner's "History of the Christian Church," Cent. 4, chap. 3. + Mosheim, Cent. 5. pt. 2, chap. 5, sec. 8. § Mosheim, Cent. 15, pt. 2, chap. 2, sec. 3.————— -Milner, Cent. 15, chap. 2. || Mosheim, Cent. 16, Sec. 1, chap. 4, sec. 1.-Milner, Cent. 16, chap. 3 of Haweis's Continuation. The "History of the Council of Trent," by Dr. Peter Jurieu.London, 1684. ¶ See the "History of the Council of Trent," by Father Paul, of Venice which has been recommended as impartial, and containing a faithful exposure of the intrigues by which this Council was conducted.

III.

Mention some of the principal points on which heretical opinions arose in the early times of the Church.-When did the following persons live, and what were their peculiar tenets: Cerinthus, Arius, Sabellius, Arminius, Pelagius?

The Divinity of Christ;-His Humanity; *-The Plurality of Persons in the Deity; +―The Resurrection of the Body;‡―The Immortality of the Soul. §

CERINTHUS lived in the end of the first Century: he held a distinction between Jesus and Christ, supposing that Jesus was a mere man, and that Christ descended from Heaven and entered the man Jesus at his Baptism, but left Him and re-ascended into Heaven at His crucifixion;-thus depriving the Atonement of that infinite value which the union of the divine with the human nature of Christ could alone stamp upon it. He also taught that Christ would reign 1000 years upon earth, and that His followers would live with Him, during that period, in the indulgence of all sensual desires.||

ARIUS lived in the beginning of the fourth century: he denied the Divinity of Christ, stating that Christ was created by the Father, and that, therefore, there was a period when He did not exist; but that the Father made the angels, the earth, mankind, and whatever is made, by Christ. He taught that Christ was SUPERIOR to men and angels, but INFERIOR to Deity.¶

SABELLIUS, about the year 257, declared the Unity of God, and denied the Son and the Holy Ghost to be distinct Persons. He believed, nevertheless, that a part of divinity was communicated to Jesus Christ for a time, and then withdrawn.**

ARMINIUS lived in the latter part of the sixteenth century, and died in the year 1609. He believed,—1. That predestination is merely in the fore-knowledge of God,—that those only are predestinated to life everlasting whom God foresees will be faithful and persevere unto the end; and that those only are predestinated to eternal death whom God foresees will continue impenitent, and resist unto the end the influences of his Spirit :- 2. That Christ died equally for each individual :3. That true saving faith is the gift of God, and cannot be produced through the exercise of the natural powers, or the human will, independently of the operations of divine grace; but that grace sufficient to enable men to exercise this faith is given to all :-4. That `man, in his unregenerate state, cannot produce anything good, and therefore that all good is begun, continued, increased, and perfected only through the power of divine grace; and that the Holy Spirit may be resisted and rendered finally ineffectual :-5. That a real Christian, one who has been regenerated by the Holy Spirit, and received Christ into his heart the hope of glory, may fall from grace given, and finally perish ;-which last opinion, however, was not positively asserted by Arminius himself, though it was afterwards by his followers.++

• Mosheim, Cent. i, Pt. ii, ch. v, sect. vi. Mosheim, Cent. ii, Pt. ii, ch. v, sect. xx; and Cent. iii, Pt. ii, ch. v, sect. 12. Mosheim, Cent v, Pt. ii, ch. v, sect. xi. § Mosheim, Cent. iii, Pt. ii, ch. v, sect. xvi. || Mosheim, Cent. i, Pt. ii, ch. v, sect. xvi. Milner, Cent. i, ch. xv. Burton, ch. vi, under the year 72, A.D. ¶ Mosheim, Cent. iv, Pt. ii, ch. v, sect. x.. Milner, Cent. iv, ch. iii. ** Mosheim, Cent. iii, Pt. ii, ch. v, sect. xiii. Milner, Cent. iii, ch. xvii. Burton, ch. xvi. under the year 257, A.D. ++ Mosheim, Cent. xvii. Sect. ii. Pt. ii. ch. iii. throughout; being the History of the ARMINIAN CHURCH. Milner, Cent. xvii, ch. iv, under Holland. See also "The Life of Episcopius," a learned supporter of the tenets of Arminius, and Professor of Theology in the University of Leyden; and by whom Arminianism was first formed into a regular system. By the REV. F. CALDER, I vol. 8vo. This Work is a very recent publication, compiled from various German, Latin, and other Documents.

PELAGIUS lived in the beginning of the fifth century. He denied original sin, believing that infants are born as pure and innocent as was Adam in his primeval state; and that, therefore, they only sin in the "following of Adam,” that is, in the imitation of Adam's transgression, and not because they are naturally sinful. He believed also that man by his own power, without divine assistance, may arrive at a state of sinless perfection, and by his good works merit eternal happiness.*

* Mosheim, Cent. v. Pt. ii. ch. v. sect. xxiii. Milner, cent. v. ch. iii.

IV.

Who was the first Christian Emperor of Rome, and when did he reign ?-When was the spiritual supremacy of the Bishop of Rome established ?-When did the separation between the Eastern and Western Churches take place, and what were the subjects of the principal controversies which led to it?

Philippus the First,* who began to reign in the year 244, may perhaps be considered the first Christian Emperor; but, as his conversion is questioned by some, Constantine the Great,† who reigned in the beginning of the 4th century, is generally esteemed as the first Roman Emperor who embraced the Christian religion.

In the eleventh century.‡

The commencement of the separation between the Eastern and Western churches may be placed in the seventh century,§ or more properly perhaps in the ninth ;|| the separation itself actually took place in the eleventh century, about the year 1050. In the year 1274, however, a re-union was effected, but was dissolved in the year 1284, since which time these churches have remained separate.** And the subjects of the principal controversies which led to this event were, the reciprocal attempts at universal supremacy made by the Bishops of Rome and the Patriarchs of Constantinople,++-which was succeeded by a dispute between these two churches respecting the Procession of the Holy Ghost; the Eastern church asserting that He proceeded from the Father only, and the Western that He proceeded from the Father and the Son,‡‡—and this dispute was followed by a charge made by Photius, Patriarch of Constantinople, against the church of Rome, that in celebrating the Eucharist, she used unleavened bread. §§ But while these were the leading subjects of controversy, there were several others of minor importance, which unitedly tended to the final disunion of the two churches.||||

* Mosheim, cent. iii, pt. i, ch. i, sect. iii. -Milner, cent. iii, ch. vi.—Burton, under the years 244-249. + Mosheim, cent. iv, pt. i. ch. i, sect. vii. Milner, cent. iv, ch. ii. Burton, under the years 306-313. Mosheim, cent. xi, pt. ii, ch. ii, sect. ii. Milner, cent. xi, ch. i. Mosheim, cent. vii, pt. ii, ch. iii, sect. vi.- - Cent. ix, pt. ii, ch. iii, sect. xxvii. ¶ Cent xi, pt. ii, ch. iii, sect. ix. ** Cent. xiii, pt. ii, ch. iii, sect. xiii. ++ Cent. v, pt. ii, ch. ii, sects. i-vi. -Cent. vi, pt. ii, ch. ii, sects. i, ii. Cent. vii, pt. ii, ch. ii, sects. i, ii; and ch. iii, sect. vi.——— Cent. ix, pt. ii, ch. iii, sect. xxvii, to the end of the chapter. Cent. xi, pt. ii, ch. iii, sects.ix-xi. 1 Cent. viii, pt. ii, ch. iii, sect. xv.-Cent. ix, pt. ii, ch. iii, sect. x. §§ Cent. xi, pt. ii, ch. iii, Cent. ix, pt. ii, ch. iii, sect. iii.Cent. xi, pt. ii, ch. iii, sect. iii.

sect. xi.

V.

What is the earliest period to which the existence of an Episcopal Christian Church in England can with any certainty be traced ?-What great changes have since taken place with respect to the National Religion, and at what period?

The end of the sixth century, about the year 597, when Augustine was consecrated Archbishop of England, is the earliest period to which a Christian Episcopal Church in England can with certainty be traced ;* though we read of British Bishops previous to this time.†

From the commencement of Episcopacy in England at the end of the sixth century, to the time of William the Conqueror, the Roman Pontiff was acknowledged supreme Head of the church, and he assumed the right of supremacy in civil affairs also, which latter William would not continue, but took upon himself: by gradual encroachments, however, the Pope re-gained the title, and held it with that of Supreme Head of the Church, until Henry the VIII. broke it off in the year 1534, and was himself acknowledged by Parliament as holding the supremacy both in church and state;§ but Queen Mary, about 1553,|| again submitted to Papal thraldom, which, however, Elizabeth disallowed about 1558;¶ from which time the corruptions of the church of Rome have been cleared away, and the true doctrines of the Gospel held by the English Church under the designation of Protestantism. Episcopacy has ever been the church government in England, yet with an attempt made in the seventeenth century to establish Presbyterianism, and which to a certain degree succeeded; so that the National Religion may be considered to have been, at this period, in part Episcopalian, and in part Presbyterian, but about the year 1660 Episcopacy was re-established, and continues to be the National Religion of England.**

Mosheim, cent. vi, pt. i, ch. i. sect. ii.-Milner, cent. vi, chap. vii. + See Mosheim, and Milner, cent. ii-vi. Mosheim, cent. xi.-Milner, cent. xi, ch. iv. § Mosheim, cent. xvi, History of the Reformation, Sect. i, ch. iii, sect. xi, xii.-Milner, cent. xvi, ch. iii. || Mosheim, cent. xvi, History of the Reformation. Sect. i, ch. iv, sect. ix.-Milner, cent. xvi, ch. iv, vii. ¶ Mosheim, cent. xvi, History of the Reformation, Sect. i, ch. iv, sect. ix.-Milner, cent xvi, ch. iv, vii. ** Mosheim, cent. xvii, Sect. ii, pt. ii, ch. ii, sect. xix, to the end of the chapter.-Milner, cent. xvii, ch. iv.

VI.

State briefly and generally what were the chief causes, remote and immediate, of the Reformation ?-When was the title of "Protestants" first assumed ?-What was the Confession of Augsburgh, and when was it drawn up ?-At what period should you say that the Papal power was at its greatest height in England? when was it finally renounced ?

The increasing corruptions of the Romish church, with the unauthorised power claimed by the Pope, may be considered as in themselves remotely