IV. CHAP. Through all the vicissitudes of doctrine and practice which took place in different parts of Christendom, the "sacred regiment of Bishops" was universally preserved. That the Nestorians continued it, has already appeared: and even the Novatians, and all other heretics, still retained their Bishops.1 Doctrines of the earlier Indian Church uncertain. Such has been the polity of the church of India from the earliest period to which her history can be traced; and we think this brief reference to the history of other churches from the commencement of Christianity, warrants the inference, that the episcopal constitution received the sanction of Apostles. The fact also of its existence from the beginning in a church so remote as that of Malabar, which, moreover, was for many centuries unknown to the western world, furnishes an additional argument for the origin assigned to the episcopal mode of ment.2 govern 14. It is difficult to ascertain what precise tenets were held by the Indian Church at this early period of her history; but there can be God, I am for mine own part as resolutely persuaded, as that any other kind of government in the world whatsoever is of God. In this realm of England, before Normans, yea before Saxons, there being Christians, the chief pastors of their souls were Bishops."-Hooker's Eccles. Polity, b. vii. s. i. pp. 85, 86. 1 The Abbe Fleury has justly remarked, that this could not happen by chance; and that the grandeur and solidity of an edifice is the best proof of the wisdom of the architect and of the workman's labour. Ibid. 2 But, however satisfactory the arguments of any church to prove her claim to the apostolical succession of her prelates, her character must be degenerated indeed, if she attaches more importance to this question, than to the proofs of her inheriting the Apostles' wisdom and holiness, diligence and love. While the episcopacy of these heretical churches tends to confirm the argument for the antiquity of that mode of government, it does not prove them to have been sections of the true little doubt that they conformed generally to the doctrines, first of the Nestorian, and afterwards of the Jacobite Church in Syria, with which they were connected. Though we have no reason to conclude that they adopted all the errors of either of these sects, yet it is too probable, that with them also, as with other Nestorians and Jacobites, "the simplicity of the Gospel was fashioned and painted with the colours of the Syriac theology." They are said also to have held Eutychian, or Monophysite notions.2 As this was the creed of the Church of Egypt, and the Indian Christians had from the first constant communication with that country, it is not improbable that their doctrines might be tinctured with the leaven of Eutychus. The opinion, however, of Renaudotius, that this sect was introduced into India as early as the year 696, has been satisfactorily confuted. Asseman dates its introduction in the year 1663; it would, therefore, be premature in this place to enter further upon the question. At the present period of our history there are not sufficient data to warrant more than the general conclusion that has been drawn, that the doctrines of the Indian Church were in accordance with those of Nestorius, until they church of Christ. Many of them were too manifestly of the synagogue of Satan. (Rev. ii. 9. iii. 9.) The orthodox creed and holy character of a church are the best evidence of her legitimacy; and these are now unquestionably possessed by churches that circumstances have led to adopt a different polity. -See Articles of the Church of England, Art. XIX. 1 Gibbon, Decline and Fall, ch. xlvii. 2 They are likewise called Monothelites, as well as Monophysites. There is often, however, much confusion in history with these names. The Monothelites sprang out of the Eutychians; while the Monophysites of the East are generally called Jacobites. 3 Asseman, Tom. xiii. pars ii. p. 463. A. D. 920. СНАР. The Chris character inferred from the peace and prosperity they were permitted by their pagan rulers to enjoy. received from Persia the Jacobite tenets. All historians are agreed, that during the seventh century these sects were propagated throughout the eastern world. Under the reign of the caliphs, first the Nestorian, and afterwards the Jacobite Church, was diffused from China as far as Jerusalem and Cyprus; and their numbers together were computed to surpass those of the Greek and Latin communions. Twenty-five Metropolitans, or Archbishops, composed, at one time, the Nestorian hierarchy. The number of 300,000 is allowed for the whole body of that sect: the amount of Jacobites is not distinctly known. It is most probable that the majority, if not the whole, of the Indian Christians are included in this computation. 15. Their moral and religious character also,2 tians' good like that of their creed, is rather to be inferred from circumstances, than described. Hitherto we have had but little opportunity to observe how far the spirit of Christianity prevailed amongst them. Neither, on the other hand, do we meet with any thing prejudicial to their character and we are, perhaps, justified in drawing a favourable conclusion from the fact of their growing prosperity, and from their freedom from molestation, during so long a course of years. It is very unlikely that their heathen rulers would have tolerated, much less encouraged them, had they been a vicious or disaffected people. Not, indeed, that devoted piety and an inoffensive deportment have always been security against the most cruel persecu 1 Gibbon, Decline and Fall, ch. xlvii. Jortin's Remarks, Vol. iv. 419, 440. Mosheim, cent. 6. c. 5. cent. 7. c. 1. cent. 16. c. 2. s. xi. 2 We have no account of their Liturgy at this early period; it would therefore be premature here to enter upon it. tion. On the contrary, too often, instead of commanding admiration, they have called forth the bitterest invectives and most barbarous treatment from the enemies of religion. When, however, a Christian community remains stedfast in the profession and practice of their religion amidst reigning idolatry, and their pagan governors continue to afford them protection, we are furnished with no dubious testimony in favour of their character. Few persons in authority, when uninfluenced by any particular motive, will attempt to bend the minds of others to their own opinions; and almost all rulers know how to appreciate the good conduct of men, whatever their creed. In the absence, therefore, of positive evidence to the contrary, we may fairly attribute the peace which these Christians were so long permitted to enjoy, to the accordance of their character with their profession and on this assumption it is satisfactory to believe, that they shone as lights amid the darkness that surrounded them, and were thereby living witnesses for God to the multitudes who owned not His name. A. D. 920. |