ses commanded, for a testimony, Mark. i. 89.) and the priests who unto them " That is, 'tell no man that it was I who healed thee, till thou hast offered thy gift to the priest; and he by receiving it, has acknowledged thy cure." This seems to be the meaning of the expression, "offer the gift which Moses commanded, for a testimony unto them." la all other places where this phrase occurs, it imports, a testimony to the truth of our Lord's mission, or of his doctrine; and therefore probably signifies here, that by pronouncing the man to be heal. ed, the priests may have a testimony, that Jesus is the Christ. It was however an additional reason for requiring this leper to tell no man by whom he had been cured, till he had shewn himself to the priest, that this miracle was performed in Galilee; (comp. were to determine whether the man was actually healed were at Jerusalem. Our Lord therefore commanded the healed leper to hasten to the priests, before the fame of his cure should reach them; that they might pronounce him to be restored, before their envy and jealousy of himself should be excited. Thus by the acknowledgment that the man was healed, the miracle would become a testimony, or evidence to them, that he who had performed it, was, as he professed to be, the Messiah. [Maundrel's 2d letter to Mr. Osborn, at the end of his Journey from Aleppo to Jerusalem. Lewis' Orig. Heb. v 1, %, p. 518 --22. Lightfoot on Matthew viii. 2, 4. And Grotius on Matthew viii. 4.] ON THE INFLUENCE OF CONSTANTINE THE GREAT. AT the close of the first century from the birth of the Messiah, his religion was spread in a considerable degree through the various parts of the Roman em. pire. In the two following centuries, christianity continued to progress without the aid, and even in opposition to the wishes, of civil rulers. This religion however became gradually corrupted by injudicious efforts to accommodate its doctrines to the taste of the gentiles, or by incorporating with it some opinions borrowed from gentile philosophers. This course of events may be accounted for, at least in part, from these circumstances: the art of printing had not then been invented-copies of the christian scriptures were in manuscripts, and few in number; the first christians were Jews, a despised and persecuted people— the Gentile converts. who were men of learning, had been educated in the school of Gentile philosophy, and must of course bave imbibed strong prepossessions in its favor; and finally, a strong desire must have naturally existed in the minds of christians to do all they could consistently to render their religion popular, that they might be free from reproach and persecution. Thus situated, it is not wonder ful if in some instances they passed the bounds of prudence and propriety. They must have been more than men not to be liable to mistakes and missteps under such circumstances. world, without first acquiring a large share of popularity. The religion of Jesus was in many respects different from all that had existed in the world when he made his appearance as the Messiah. It therefore had to encounter the inveterate prejudices both of the Jews and the Gentiles. Its rapid progress in the About the year 213, Constantine professed to be a convert to the christian faith, and spread his imperial and military wings for the protection of the follow-first century cannot be rationally ers of the Prince of peace. This event has been differently viewed by different persons. While some have regarded it as a special "coming of Christ" for the benefit of his church; others have esteemed it as one of the most unfortunate events to the christian religion. At different times I have been strongly inclined to each of these contradictory opinions. At present I am disposed to regard the influence of Constantine as both very favorable, and very unfavorable to christianity-that is, it was very favorable in some important respects, and very unfavorable in others. As the world is under the government of God, it may be regarded as an impeachment of his wisdom to suppose, that no good has resulted or will result to the church, from events so extensive in their influence and consequences. It behoves us then to submit to the wisdom of Him who rules over all, and to inquire impartially respecting the good and the evil, which have resulted from the influence of that wonderful military christian emperor. First. We may take a view of the bright side of the cloud. No new religious institution could ever become universal in this accounted for, but by the intervention of miraculous agency. But it appears not to have been the purpose of God that miracles should always be employed in favor of the gospel. if he had destined christianity to become the universal religion, some event must have existence to give it popularity, that it might be known, examined, and respected by men of every rank; and particularly by men of information and influence, who had regarded this religion as beneath their dignity or notice. Now what event could have been better adapted to this purpose, than Constantine's professing to be a convert to the christian faith, and employing his influence in favor of its friends. He was eminent for his talents and learning, was at the head of a vast empire, and the most renowned military character of theage. Whatevermay be justly said of his defects, or his vices, or his want of the christian spirit; stil his open avowal in favor of christianity, must have had a powerful influence in giving it popularity in the world; and also in bringing paganism into disrepute through the empire. Men of rank and learning would naturally be led to examine the 1 claims of a religion which had been openly adopted by their celebrated chief. Some of these examiners might become converts from personal conviction of the truth of the scriptures; others might be led to treat the religion they inculcate with decency and respect, from a wish not to offend their monarch. People of every class would feel at liberty to examine for themselves. The scriptures and the forms and ceremonies of religion would become more generally known; for it was no longer a matter of reproach, to attend at the christian assemblies for worship and religious instruction. The report of Constantine's conversion could not be confined to his empire; it must have spread to other nations, excited some attention, and diminished the obloquy which had been attached to the christian name. Thus, whether Constantine was a sincere christian or not, his professed conversion might be the means appointed by God, to give celebrity to a religion, which was destined to become universal. The popularity, which the christian name thus acquired, has not been lost to the present time. Its present popularity in Europe, Asia, Africa, and America, may in a great measure have resulted from the influence of Constantine. Had his power and influence been employed to bring christianity into contempt, it is possible that we at this time should have been enveloped in the darkness of paganism; and that there would not have been, from his day to the present, a Prince in Europe, bearing the name of a christian. When these things shall have their due weight, it will perhaps no longer be doubted, that some good has resulted from the influence of the first christian emperor. Second. We must now examine the dark side of the subject. Here we shall find matter for deep regret and lamentation: for it will appear, that the same influence which gave popularity to the christian religion, gave rise to a flood of corruption, which in a great degree changed its mild and benignant character. If we were merely to compare the state of things prior and subsequent to the conversion of Constantine, we should be ready to suspect that he became a convert by a bargain or compromise with the christian clergy;-that he on his part engaged to become an avowed christian, to exalt the clergy in power and wealth, to protect the church, establish its forms of worship, and to abolish paganism; but on this condition, that the christians, on their part, should lay aside the meek and humble spirit enjoined by the Prince of peace, and imbibe the spirit of a Prince of war: In other words, that he would establish and support the forms of their religion, if they would renounce its spirit, and become subservient to him as a military christian. By this however is not intended that any such agreement was actually made prior to his professed conversion. But it is believed that his influence produced as great a change in many of the christians, as he experienced in becoming of their number; and that they imbibed more of his war spirit, than he imbibed of the meek and quiet spirit of Jesus. For he still continued a most valiant and bloody warrior, and the christians became his submissive followers. Thus while the influence of Constantine gave popularity to the scriptures, to the name and the forms of the christian religion; it also prevailed to render the barbarous custom of war as popular among christians, as it was with the pagans.* By the favor and the influence of Constantine, the usurpations of the clergy were greatly accelerated, and a broad foundation was laid for the enormous papal hie. rarchy, which was erected in the following centuries. To the same source may probably be traced each branch of the system of blood which obtained popularity in the papal church. First, the bloody custom of deciding national disputes by war. Second, the custom of propagating the gospel and converting Pagans by the edge of the sword. Third, the custom of torturing and murdering christians for supposed heresy, or a dissent from the creed of the majority. Each of which customs has slain its millions, if not its tens of millions. With these savage, bloody and murderous customs must have been introduced and sanctioned by professed christians, a flood of the vilest passions which ever disgraced the name of man. By such an inundation of evils, christianity was converted into an engine of ambition, avarice, despotism and malignity;-from an institution of peace on earth and good will towards men, it was made accessary to strife, mischief, war, murder, and destruction. Thus the best things have been perverted to the worst purposes. Considering the weakness and depravity of human nature, something, like what in fact took place, might have been expected from the Emperor's conversion. The event must have been a matter of great joy to the christians in every part of the empire. In return for his favors and protection, they would naturally be led to do every thing they could conscientiously, to gratify him and to secure to themselves a continuance of his kindness. And however much it is to be deplored, it is not very wonderful, considering the change in their circumstances, if both their joy, and their compliance with his wishes, were excessive. As * Mr. Gibbon, in writing on the "Decline and Fall of the Roman Empire," was not unwilling to reproach christianity and its professors. In speaking of the character of the carly christians, he says, “Nor could their humane ignorance be convinced that it was lawful on any occasion to shed the blood of a fellow creature, either by the sword of justice or that of war." Vol. 11. p. 326.— If this was a reproach to christianity, it has long since been washed away by blood. Happy will be the state of the world when this "humane ignorance," relating to war, shall become universal. It is not however to be denied, that some christians were engaged in war in the second century; but whether voluntarily or by compulsion, we are not informed. See Mosheim's account of the "Thundering Legion," Eccl. History, pp. 151, 152. Charlestown Edition. war had long been popular among the nations, the christians might be too easily persuaded, that as they now had a military Chief for a Christian Emperor, it was lawful for them to become fight ing christians; and especially so, as their leader adopted the symbol of the cross for his miliary standard Few men are invulne able to the seductive influence of imperial favors, under the show of respect for a religion which is dear to their hearts. When those christians had once yielded, through the influence of excessive joy and confidence, many obstacles might appear in the way of return. One step of apostacy naturally paved the way for another. The mistaken strides of one generation were transmitted to the next, till habits and customs became established, not easily overcome, and subversive of the genuine influence of the gospel. This is a concise, but it is believed, an honest statement of the benefits and the evils which have resulted from the influence of the celebrated Emperor. If the account be correct, he may with propriety be called "Constantine the GREAT;" but whether he was also Constantine the GOOD, is a question which must be referred to the judgment of Him, who knows what allow ance to make for the influence of popular delusions, in estimat. ing the characters of military christians. To him, and not to me, it belongs, to determine the final destiny of men. We have seen that the streams which have flowed from the inAuence of this wonderful man are two-fold-a stream of benefits, and a stream of evils. Of each of these streams christians have been drinking for fifteen centuries, and neither of them is exhausted. Since the reformation from popery, the stream of evils has been in some respects diminished. The custom of propagating the gospel by the sword has fallen into general contempt. The inhuman custom of murdering christians for supposed heresy, has been generally exchanged for the milder custom of destroying their characters and their usefulness. But the ustom of deciding national controversies by war and violence, still subsists with all its popularity and most of its horrors. It may be doubted whether there are now in the world any tribes of Pagans or Mahometans more addicted to war, than the nations of Christendom. Nor should we wonder if Pagans were to abandon the custom through shame, finding themselves far outdone by the ingenuity and the blood-thirsty disposition of those who boast of being enlightened christians. can As the nations of Christendom now enjoy the benefits of having their religion so popular, as to be free from the fear of being persecuted by the several governments; does it not behove every class of christians to unite in their prayers and their efforts, that the custom of war may soon fall into the same contempt and abhorrence that protestants now feel for the former popular customs, of burning or butchering men for supposed heresy, and of killing one part of a nation of |