Constantine marched into Italy, in the year (311, at the head of an army of several thousands, where the obtained a signal victory over Maxentius, who in his flight from the battle ground fell into the Tiber, and was drowned. Eusebius, who wrote the life of Constantine, has transmitted to us the following account of a very extraordinary occurrence, which the emperor related to this historian, and confirmed with an oath, as happening during his march into Italy. Being greatly oppressed with anxiety, as to the result of the enterprise which he had undertaken, and feeling the need of assistance from some superior power, in subduing Maxentius, he resolved to seek the aid of some Deity, as that which alone could ensure him success. Being favourably impressed with the God of the Christians, he prayed to Him; and in the course of the day, he was struck with the appearance of a cross in the heavens, exceeding bright, elevated above the sun, and bearing the inscription Conquer by this." For a time Constantine was perplexed to conjecture the import of this vision; but at night, Christ presented himself to him, in his slumbers, and holding forth the sign which he had seen in the heavens, directed him to take it as a pattern of a military standard, which he should carry into battle as a certain protector. Accordingly, Constantine ordered such a standard to be made, before which the enemy fled in every direction. On becoming master of Rome, he honoured the cross, by putting a spear of that form into the hand of the statue, which was erected for him, in that city.*

What success attended his arms? What befel Maxentius? In what year was this?

What story has Eusebius transmitted about a vision which Constantine is said to have had? Was this vision probably a reality? For an answer to this question, see the note.

*This vision of Constantine has occasioned no little perplexity to Ecclesiastical historians, and very opposite opinions have been formed as to its reality. Milner, who has by some been censured for his credulity, considers it as a miracle, wrought in favour of Christianity, and in answer to the prayer of Constantine. "He prayed, he implored," says this historian," with much vehemence and simplicity, and God left him not unanswered." But is it possible, that God should thus signally answer a man, who was in doubt whether he

Sec. 9. On the defeat and death of Maxentius, the government of the Roman world be came divided between Constantine and Licinius who immediately granted to Christians permission to live according to their laws and institutions and in the year 313, by a formal edict drawn up at Milan, confirmed and extended these privileges.

Sec. 10. The concurrence of Licinius with Constantine in befriending the Christian cause, lasted but a few years. Becoming jealous of

Sec. 9. On the defeat of Maxentius, between whom was the Roman empire divided? What measures did they adopt in favour of Christians ?

an."

Sec. 10. Which of these emperors not long after be

should seek his aid, or that of some pagan deity? Besides, if this were a miracle, and Constantine regarded it as such, it is still more singular that he should neglect to profess his faith in Christ by baptism, until on his death bed, more than 20 years after this event is suid to have occurred. Dr. Haweis strongly maintains an opinion contrary to Milner. “I have received no conviction," says the former historian, "from any thing I have yet read respecting the miracle of the cross in the sky, and the vision of Christ to Constantine the subsequent night, any more than of the thundering legion of Adri"I will not," adds he, "say it was impossible, nor deny that the Lord might manifest himself to him, in this extraordinary way; but the evidence is far from being conclusive, and I can hardly conceive a man of his character should be thus singularly favoured." Mosheim is evidently perplexed about it, and so is his translator. The latter admits, that "the whole story is attended with difficulties, which render it both as a fact and a miracle extremely dubious, to say no more." To this may be added the opinion of the author of an able disquisition on the subject, appended to vol. i. of Dr. Gregory's Church History-an opinion, formed, it should seem, from a critical and candid examination of the subject, viz. That Eusebius, to whom Constantine related the story, did not himself believe it. That there is not sufficient evidence that any of the army, besides the emperor, saw the phenomena in the heavens-That the accounts given of it by Constantine at different times, do not agree; and, finally-That it was a fiction, invented by the emperor, to attach the Christian troops to his cause more firmly, and to animate his army in the ensuing battle.

the increasing power of his rival with`the Christians, (Licinius turned his hand against them, and proceeded to persecute and distress them. In consequence of which unprovoked attack upon them, Constantine (declared war against him, which in the year 323 ended in his defeat and death.

Licinius has by some been supposed to have been a Christian; but with what propriety this opinion has been entertained, seems difficult to conceive. "The truth of the

case," says Dr. Jortin, "seems to have been, that he pretended for some time to be a Christian, but never was so: He was so ignorant that he could not even write his own name; and so unfriendly to all learning, that he called it. the pest and poison of the state."

Sec. 11. The death of Licinius happened in 323, at which time Constantine succeeded to the whole Roman empire, which till now had not been in subjection to one individual prince for many years. This event tended in no small degree to increase the strength, and add to the external prosperity of the Christian cause since Christianity was now universally established; no other religion being tolerated throughout the bounds of the empire.

Whether Constantine was sincerely attached to the gospel, or ever felt its sanctifying influences, is extremely doubtful. Yet it is certain, that he displayed no small zeal in honouring and establishing it. By his order, the pa

gan to persecute Christians? Why? What did Constantine do upon this? In what year was Licinius defeated?

What is supposed to have been the real character of Licinius ? What is said of his love of learning?

Sec. 11. Upon the death of Licinius 323, who became sole master of the Roman empire? What effect had this upon Christianity?

What is said of Constantine's sincerity? What measures did he adopt to build up Christianity?

gan temples were demolished, or converted into Christian Churches;-the exercise of the old priesthood was forbid, den, and the idols destroyed. Large and costly structures. for Christian worship were raised; and those already erected were enlarged and beautified. The Episcopacy was increased, and honoured with great favours, and enriched with vast endowments. The ritual received many additions; the habiliments of the clergy were pompous; and the whole of the Christian service, at once, exhibited a scene of worldly grandeur and external parade.

Sec. 12. The ascendancy thus given to Christianity over paganism by Constantine,the exemption of its professors from bitter enemies, who through ten persecutions, had sought out and hunted down the children of God-the ease and peace which a Christian might now enjoy in his profession; would lead us to expect a corresponding degree of purity and piety, of Christian meekness and humility, among the Churches of Christ. This was, however, far from being their happy state. As external opposition ceased, internal disorders ensued From this time we shall see a spirit of pride, of avarice, of ostentation, and domination, invading both the officers and members of the Church; we shall hear of schisms generated, heretical doctrines promulgated, and a foundation laid for an awful debasement and declension of true religion, and for the exercise of that monstrous power which was afterwards assumed by the popes of Rome.

During the past history of the Church, we have seen her making her way through seas and fires, through clouds and storms. And so long as a profession of religion was attend

Sec. 12. What was the effect of the ease and peace which the Church now enjoyed? What were some of the evils which ensued ? The foundation of what power was now laid ?

ed with danger—so long as the dungeon, the rack, or the faggot, was in prospect to the disciples of Jesus, their lives and conversation were pure and heavenly. The gospel was their only source of consolation, and they found it in every respect sufficient for all their wants. It taught them to expect to enter the kingdom of God, only "through much tribulation." By the animating views and principles it-imparted, it raised their minds above the enjoyments of the present scene; and in hope of life and immortality, they could be happy, even if called to lay down their lives, for the sake of their profession. Herein the power of their religion was conspicuous;-it was not with them an empty speculation floating in the mind, destitute of any influence upon the will and affections. While it induced them to count no sacrifice too costly, which they were called to make for the gospel's sake, they were led to experience the most fervent Christian affection one towards another-to sympathise most tenderly with each other, in all their sorrows and distresses, and thereby bearing one another's burdens, to fulfil their Lord's new command of brotherly love. This was the prominent feature in Christianity, during the first three centuries.

But now, when a profession of the gospel was no longer attended with danger,-when the Churches became liberally endowed, and the clergy were loaded with honours,— humility, and self-denial, and brotherly kindness, the prominent characteristics of the religion of Jesus, seem scarcely perceptible. Every thing which was done, had a primary reference to show and self-aggrandizement. The government of the Church underwent a great change, being moulded, as far as was possible, after the government of the state. The emperor assumed the title of bishop; and claimed the prerogative of regulating its external affairs; and he and his successors convened councils, in which they presided, and determined all matters of discipline. The bishops corresponded to magistrates, whose jurisdiction was confined to single cities; the metropolitans to proconsuls, or presidents

For the three first centuries did the Church in general enjoy a state of peace, or was it called to experience persecution and suffering? What was the prominent feature in Christianity during this time? What change did the government of the Church undergo in the time of Constantine? What title did he assume? What prerogative did he claim? In what respects did a bishop of primitive