CHAP. Ecol. His Lp. 206. to a deluded multitude, as the great and only means of salvation. 24. In the celebration of the Eucharist, the bread ory, vol. and wine was consecrated by the prayers of the bishops. The wine was mixed with water, and the bread divided into several portions. A part of the conse crated bread and wine was carried to the sick or absent members, and as it was considered essential to salvation, it was administered even to infants, during this century. 25. Baptism was administered publicly twice a year, at the festivals of Easter and Pentecost. "The per sons that were to be baptized, (says Mosheim,) after 'they had repeated the Creed, confessed and renoun'ced their sins-were immersed under water." 26. After baptism they received the sign of the cross, were anointed with oil, consecrated by prayers and imposition of hands, and received milk and honey, 7.207. which concluded the ceremony. God-fathers bid. bid. were, at this time, instituted to answer for adult persons, and afterwards even for infants. - 27. In the third century, their superstitions still increased. Their places of public worship were embellished with images and other ornaments, and the discourses addressed to the people, were wholly of a different cast from those of the simple and sincere followers of Christ. 28. For, not to say any thing of ORIGEN, p. 282. who introduced long sermons, and was the first who 'explained the scriptures in his discourses, several bishops, who had received their education in the 'schools of the rhetoricians, were exactly scrupulous, in adapting their public discourses to the rules of "Grecian eloquence. And this method gained such credit, as to be soon, almost universally followed." 29. Those who were in a penitential state, and those who had not received the sacrament of baptism were, at this time, debarred from their sanctimonious supper;" and it is not difficult (says Mosheim,) to p. 283. perceive, that these exclusions were an imitation of what was practised in the heathen mysteries." This pompous rite, was, at this period, administered ibid. VII. in golden and silver vessels and by all, it was con- CHAP. sidered as essential to salvation. 30. A long course of trial and preparation was now deemed necessary in order to baptism, and the remission of sins was thought to be its immediate and happy fruit. It was administered only in the presence of those who had been initiated into the mystery of the supper- "And we have only to add, (says Mosheim,) Eccl. His ⚫ that none were admitted to this solemn ordinance, tory, vol. i. p. 284. until, by the menacing and formidable shouts and 'declamation of the exorcist, they had been deliver'ed from the dominion of the prince of darkness." 31. "The origin of this superstitious ceremony 'may be easily traced, when we consider the prevailing opinions of the times"-which according to the Egyptian philosophy, attributed all the corrupt propensities and evil actions of men to the influence and impulse of a certain spirit or evil being within them, "who was perpetually compelling them to sin.” Ibid. 32. The driving out of this demon was now considered as an essentiai preparation for baptism, after p. 285, 'the administration of which, the candidates returned 'home, adorned with crowns, and arrayed in white ' garments—emblems of their purity, and victory over sin and the world." A consistent writer would rather have stiled them musks of hypocrisy, whereby they might cover their inward corruption and guilt, while they lived in sin, and perfect union with the world. ibid. 33. Great sanctity was now attributed to the practice of fasting; and "the sign of the cross was sup'posed to administer a victorious power over all sorts P. 286. of trials and calamities, and was more especially * considered as the surest defence against the snares and stratagems of malignant spirits." 34. Had the Church of Christ degenerated into this dark and senseless superstition, Satan might have triumphed indeed; but all he had to boast, was merely of leading the subjects of his own dark kingdom into grosser darkness; and even, turning into darkness, those reflections of light, which they had received from the saints. It was the work only of evil men and seducers, who waxed worse and worse, deceiving and being deceived. CHAP Eccl.His 35. In the fourth century, their vain superstitions surpass description. Mosheim says, "It would be ' almost endless to enter into a minute detail of all the tory, vol. different parts of public worship." The rites and institutions of the Greeks and Romans were adopted by the Catholic bishops with some slight alterations. p. 385. ibid. P. 382. 36. They imagined that the nations would embrace their doctrines and come under their government with more facility, when they saw the rites and ceremonies to which they were accustomed, adopted by their church, and the same worship paid to Jesus and his martyrs, which they offered to their fictitious gods and heroes. 37. Could they possibly have taken a readier way to disgrace the name of Christ? Was it not in effect placing him on the same list with those beastly char acters whom the Heathens worshipped as gods, and whose worse than brutal actions they commemorated in their festivals and acts of worship? or was it not in reality setting up the same spirit of beastly wickedness, and worshipping the beast and his followers under the perverted names of Christ and his faithful martyrs ? 38. Thus, while they called themselves Orthodox Christians, they practised Paganism, and to the wicked, became more wicked, that they might subject the wicked to their ungodly dominion. "Hence it p. 382. happened, (says Mosheim,) that, in these times, the Ibid. P. ibid. P. 383. ་ religion of the Greeks and Romans differed very lit'tle, in its external appearance, from that of the "Christians." [He ought to have said, from that of these hypocrites, from what follows.] 39. "They had both a most pompous and splendid ritual. Gorgeous robes, mitres, tiaras, wax-tapers, ✦crosiers, processions, lustrations, images, gold and silver vases, and many such circumstances of pageantry, were equally to be seen in the heathen temples, ' and the Christian [i. e. Catholic] churches." 40. "No sooner had CONSTANTINE the GREAT ' abolished the superstitions of his ancestors, than 'magnificent churches were every where erected 'for the Christians, which were richly adorned with 'pictures and images, and bore a striking resem→ blance of the Pagan temples, both in their outward CHAP. and inward form." 41. "Some of these churches were built over the 'tombs of martyrs, and were frequented only at sta'ted times; while others were set apart for ordinary 'assemblies.-Both of them were consecrated with great pomp, and with certain rites borrowed, mostly, from the ancient laws of the Roman pontiffs," or Pagan Priests. VII. tory, vol. i. p. 385, 42. "In consequence of a peculiar law enacted by Eccl. HisCONSTANTINE, the first day of the week was observed with more solemnity than it had formerly 336. 'been. The psalms of David were now received among the public hymns that were sung as a part of 'divine service. Their prayers degenerated into a ' vain and swelling bombast." 43. The sermons addressed to the people-were ' rather adapted to excite the stupid admiration of the 'populace, who delight in vain embellishments, than 'to enlighten the understanding, or to reform the heart." Five yearly festivals were at this time established, none of which were kept with so much superstition as the fourteen days appointed for the commemoration of Christ's resurrection. ibil. p. 387. 44." But the unlucky success, (says Mosheim,) 'which some had in discovering the carcases of cer'tain holy men, multiplied the festivals and commem'orations of the martyrs in the most extravagant 'manner.-Nor was this all: certain tombs were 'falsely given out for the sepulchres of saints and p. 357. 'confessors; the list of the saints was augmented 'with fictitious names, and even robbers were con'verted into martyrs." 45. Nor were these festivals employed in any manner that either Christ or any of his followers could approve, but "were squandered away in indolence, It appears that, in the second century, there were various opinions concerning the day of the week proper to be kept as a day of worship. Some observed the sixth day, in remembrance of the crucifixion; others the fourth, the day on which Christ was betrayed: some observed the first, in memory of the resurrection; and others retained the Jewish sabbath. But what must we think of Constantine's law enjoining more solemnity to the first day of the week? Was it really intended that the people should be more solemnly engaged in the worship of God on that day? or was it not rather intended to make the celebration of the day equal, in pomp and splendour, to the magnificence of his Churches, which were so richly adorned with pictures and images? W ibid. VIII. CHAP. voluptuousness, and criminal pursuits, and in the indulgence of sinful passions" as it is to this day. Feel. His i. p. 388, 389. 46. We might add, their establishing set fasts, at tory, vol. this period, by express laws, of which the lent fast was held more sacred than all the rest-erecting baptismal fonts in the porch of each church-casting salt into the mouth of the baptized person, as an emblem of something which they had not in possessionUsing a double anointing-celebrating their mystical supper, at the tombs of the martyrs, and holding up the bread and wine to the ignorant multitude as objects of adoration-performing masses in honour of the saints, and for the benefit of the dead: and many such vain superstitions which their own historians consider too numerous and contemptible to be related. 47. It is therefore an undeniable fact, justly stated by Mosheim, that (in the fourth century,) "the progress and the baleful influence of superstition, was now become universal!" And yet this is the Church which, for many ages, has pretended to be the light of the world, and this the kind of religion that has been artfully substituted in the place of that true holiness of heart and life, which distinguished the Primitive Church. 48. But whoever will take the pains to examine the spirit of their religion, will find that this vain parade of Jewish and Pagan superstition, had no relation to the spirit and work of Christ, and that the church in which it was established, stood in perfect contrast to the real church of Christ, and was a perpetual disgrace to the name which they assumed. CHAPTER VIII. The Subject continued. ERSECUTION is the next general mark of the supposed orthodoxy, and sacred authority of the ca tholic priesthood: and this authority they received in |