in preparing the way for its advance and final establishment. She who cannot live in the light, certainly could not have arisen, and taken her seat of supremacy unless favored by darkness.

3. Another event which prepared the way for the rise of popery, was the neglect of the scriptures.

It is evident at first sight that popery must have some other standard of faith and practice than the revealed word of God. For at this tribunal, it is impossible for the greatest human sagacity to avoid conviction and condemnation in respect to the claims of popery. She has therefore contrived to erect another standard by the introduction of tradition, which is more flexible and accommodating; and which in fact may be made any thing or nothing, just as occasion requires. Without a standard of this kind, it is evident popery could never have gained a standing in the church. The scriptures therefore began to go into disuse, as prosperity and power began to accumulate in the church. And though the bible did not become at once a prohibited book, and though in the form of a translation into the latin language, it was tolerated for a season, yet it was in fact practically set aside by the introduction of other standards of faith, and other tests of piety. Thus the neglect of the scriptures prepared the way for the development of anti-christ. And the increase of this power was in exact proportion to the neglect with which the bible was treated, until at length the scriptures were virtually suppressed by being locked up in a dead. language which none of the common people understood, and by being discountenanced as a book to be read or examined, if it was not positively forbidden. Thus the bible continued an exile from the church till the time of Peter Waldo, who gave a partial translation in the French language. After him Wickliffe, and then other reformers undertook the work of restoring the bible to the people of God, until at length Luther and his associates, brought

forth this lamp and put in the hands of the pilgrims to Zion.

Thus it is evident that the bible and popery have no common interest. For the rise of one has always been the fall of the other.

4. Another event which prepared the way for the rise of popery was the introduction of images and the rites of idolatry into the Christian church.

When the primitive Christians had to contend with paganism, they were strenuous to maintain the distinction between their religion and that of their heathen neighbors. They would not consent to the proposition to place Jesus among the tutelar gods of the Roman empire, and to worship him in common with the great family of the pantheon. For this singularity and esteemed obstinacy, the christians were hated and persecuted; and by this persecution they were purified and preserved from the leaven of ambition. But at length the tables were turned, Christianity was placed in the ascendant, and an order went forth from the emperor that all pagan temples should be demolished, and pagan rites be abandoned. This change led many pagans to seek admission to the Christian church. And so flattering was the fact to those who were then guardians to the interests of true religion, that they threw open the doors of the church, and admitted. great numbers on their consenting to assume the name of Christian and be baptized. Thus it is related that Constantine, having vanquished various nations of Goths on the Danube, and the Sarmatians, engaged great numbers of them to become Christians. But a still larger part of them remained pagans until the time of Valens, who permitted them to pass the Danube, and inhabit the countries on the other side, on condition they would become subject to the Roman laws, and would embrace Christianity. To this condition their king consented. And though real conversions may have taken place, yet in many instances, becoming Christians on the part of pa

gans seems to have been a point of mere national policy. By this means the spirit of paganism was gradually transferred to the Christian church; and of course the rites of paganism would be likely to follow. Besides, the forms of Christian worship were found much too simple and unostentatious to suit these numerous converts from the splendid rites of idolatry. Their taste was for something more attractive to the senses, and the Christian bishops began to feel that they suffered some disadvantage from this quarter, and were desirous of conforming their ceremonies more to the taste of the age. Thus, in their judgment, not only the converts from heathenism would be better satisfied, but those who were not converted would be more likely to come over to the ranks of Christianity, when they saw her temples eclipsing the temples of idols in external pomp. On this ground the simplicity of the Gospel, which had been greatly maintained under the pressure of persecution, began to be abandoned, and various superstitious rites, to be introduced. The virgin Mary was brought forward as an object of veneration, and finally of idolatrous worship. In her train, a list of saints, was made to take the place of ancient heroes and demi-gods, and in the result, images were introduced into the places of Christian worship, and the whole apparatus of heathenism was revived, under Christian names and forms. To perceive the justness of these remarks, we have only to advert to a few historical facts.

In the fourth century the virgin Mary was worshipped by a sect called Collyridians, from the cakes which they offered to this supposed goddess. They held that St. Mary ought to be honored and appeased with libations, sacrifices and offerings of cakes. It was their practice. to dress out a car, or square throne, spread it over with a linen cloth, and on a clear day, once a year, to place on it during the day a loaf of bread or cake, which they offered to the virgin Mary. These persons were supposed converts from paganism, and while pagans, they had

been accustomed to bake and present to the goddess Venus, or Astarte (the Moon,) certain cakes which were called Collyrides. And when they became nominal Christians, they supposed this honor might best be bestowed on Mary.

In the fifth century, that is the century immediately succeeding the conversion of Constantine, and the consequent change in the established religion of the empire, the rites and ceremonies of the church were so multiplied, that a learned historian remarks, "To recount all the regulations made in this century, respecting the mode of worship, and religious rites, and institutions, would require a volume of considerable size. The magnificence of the temples knew no bounds. Splendid images were placed in them; and among these, after the Nestorian contests, the image of the virgin Mary holding her infant in her arms, occupied the most conspicuous station. Altars and repositories for relics made of solid silver, if possible, were procured in various places, from which may easily be conjectured, what must have been the splendor and the expense of the other sacred utensils."

In the first century also, commenced the practice of celebrating the Lord's supper at the sepulchres of the martyrs, and at funerals, when arose the practice of saying masses, or prayers for the saints, and for the dead.

This practice it is well known, is derived from the heathen practice of sacrificing to the manes of the dead. The bread and wine were elevated before distribution, that they might be seen by the people, and be viewed with reverence and adoration. Hence arose the practice of elevating the host, and worshipping the symbols as a real divinity.

The ancient Lupercalia of the heathen, or the day of Proserpine, when her mother Ceres was represented to have searched for her with lighted candles, was called the day of the purification of the blessed virgin Mary, and fixed on the 2nd of February. And, as it was still cele

brated by lighting candles, in imitation of the ancient lupercalia, it is called in the Christian calendar, Candle

mass.

Thus the business of introducing heathen rites and image worship in Christian temples, was a precursor of popery. This practice was indeed afterwards carried to much greater lengths, and will merit more particular attention when we come to speak of popish superstitions. But there can be no doubt that the influence of heathenism, introduced into the Christian church by a too hasty and indiscriminate admission of nominal converts, prepared the way for that corruption of Christianity, and that apostacy from its pure doctrines, and its spiritual worship, which have been the universal characteristics of the papal church.

SECTION III.

AN EXAMINATION OF THE POPISH ARGUMENT IN SUPPORT OF THE SUPREMACY, &c. OF THE BISHOP OF ROME.

As the papists make a show of argument in support of popery, and as this argument is not destitute of speciousness and plausibility, it may be proper, before proceeding farther in historical statements, to give this argument a passing notice. The argument in question, if it be correctly apprehended, is founded on the following claims, viz. The claim of succession to St. Peter. The claim from the necessity of the case. And the claim from miracles and supernatural testimony.

1. It is claimed that the bishop of Rome is the official successor of the apostle Peter, and therefore the supreme head of the church on earth.

The premises in this claim are two, viz. That Peter