CHAP.

VII.

Reel. His tory, vol.

'opprobrious calumnies, which the Jewish and Pa" gan priests cast upon the Christians, on account of 'the simplicity of their worship, esteeming them lit'tle better than Atheists, because they had no temples, 'altars, victims, priests, nor any thing of that exter'nal pomp in which the vulgar are so prone to place 'the essence of religion."

1

14. Can any thing be plainer, than, that this catholic religion principally consisted in reviving their ancient superstitions under a new name? And therefore, as early as the second century, the followers of SACCAS adopted the Jewish titles of chief priests, priests, and Levites.

15. "But in a little time, (says Mosheim,) these p. 199. titles were abused by an aspiring clergy, who thought proper to claim the same rank and station, the same rights and privileges, that were conferred, with those titles, upon the ministers of religion under the Mosaic dispensation."

Bid. D. 200.

16. "Hence the rise of tithes, first-fruits, splen'did garments, and many other circumstances of ' external grandeur, by which ecclesiastics were em'inently distinguished." In like manner the comparison of the pious gifts of Christians, with the Jewish victims, oblations and sacrifices, produced a multitude of unnecessary rites, "and was the occasion, (says Mosheim,) of introducing that er 'roneous notion of the Eucharist, which represents 'it as a real sacrifice." And under this erroneous notion it has been continued among the Catholics to the present day.

17. "The profound respect that was paid to the 'Greek and Roman mysteries, and the extraordinary 'sanctity that was attributed to them, induced the Christians [or rather the Catholic bishops] to give their religion a mystic air, in order to put it upon an equal foot in point of dignity, with that of the 'Pagans." For this purpose the Eucharist, or as some call it, the Lord's supper, and baptism were denominated mysteries.

18. They used in those institutions the very terms employed in the heathen mysteries; and proceeded So far, at length, as even to adopt some of the rites

VIL.

and ceremonies of which these renowned mysteries CHAP. consisted. So that a great part of the service of the church, in this century, had a certain air of the heathen mysteries, and resembled them considerably in many particulars.

19. As early as the second century, the Catholics Ecel. His celebrated anniversary festivals in commemoration of tory, vol i. p. 202 the death and resurrection of Jesus. That which 203. was observed as the anniversary of his death, they called the paschal day, or passover. They fasted during the great week, (as they called it) in which. Christ was crucified; and afterwards celebrated a feast, like the Jews, at which they distributed the paschal lamb.

20. This was the great festival; but, unhappily, they could not agree about the time of celebrating it; which was a particular means of setting them to quarrelling among themselves, and striving who should be that Great High Priest, to whom all the rest must be subject.

searches

21. Robinson says, 66 Victor, bishop of Rome, was Eeel. Rey 'an African, and he was the first bishop who presu- p. 135. 'med to send an order to all the churches of Asia to 'keep the passover when he did, for he kept it, for'sooth, when Peter did. Polycrates, bishop of Ephe

6

sus, sent him word in the name of all the Aarons ' of Asia, that they would not alter their custom, for 6 they kept the passover when John kept it."

22. "Victor, with true African rage, got together 'a few neighbouring Levites, and held a meeting 'which he named a council, and excommunicated all 'the bishops of the East. Cyprian that other Car'thagenian zealot, excommunicated Stephen bishop ' of Rome because, truly, he would not re-baptize 'Heretics as the African ordered him. Stephen re' turned the compliment, and in this manner they 'cursed and combated till the Roman bishop obtain'ed the victory."

23. Thus, their mysteries and festivals were adopted as their main articles and terms of communion, instead of righteousness and peace, and a set of profligate gentry, no better, in reality, than Pagans, were set up, to enforce and administer these empty rites

VII.

CHAP. to a deluded multitude, as the great and only means of salvation.

Eccl. His

24. In the celebration of the Eucharist, the bread tory, vol. and wine was consecrated by the prayers of the bishi. p. 206. ops. The wine was mixed with water, and the bread divided into several portions. A part of the consecrated 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, p. 207. which concluded the ceremony. God-fathers

ibid.

ibid.

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 inages 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 ibid. 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

in golden and silver vessels and by all, it was con- CHAP. sidered as essential to salvation.

VII.

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."

66

31. The origin of this superstitious ceremony 'may be easily traced, when we consider the prevail'ing 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."

32. "The driving out of this demon was now con'sidered as an essential 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 masks 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.
VII.

Eccl.Hu

i.

p. 385.

35. In the fourth century, their vain superstitions surpass description. Mosheim says, "It would be

'almost endiess 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.

ibid. P. 382.

ibid. p. 382

ibid. p. 383.

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 characters 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

( happened, (says Mosheim,) that, in these times, the ' 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, & old and silver vases, and many such circumstances of pageant" ry, 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