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. 3, 42. "In consequence of a peculiar law enacted by Eeel. His CONSTANTINE, the first day of the week was 'observed with more solemnity than it had formerly 386. '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. p. 387. 44. "But the unlucky success, (says Mosheim,) d. which some had in discovering the carcases of cer tain holy men, multiplied the festivals and commemorations 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 converted 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 concernng 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 resur rection; 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. CHAP voluptuousness, and criminal pursuits, and in the inVIII. dulgence of sinful passions”—as it is to this day. Feel. His 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 buftismal 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 ho liness 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 rela tion 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 PERSECUTION supposed orthodoxy, and sacred authority of the ca tholic priesthood: and this authority they received in á proper line of succession from their Pagan ancestors, by whose diabolical influence, the blood of those same martyrs was shed, whom their Catholic successors deceitfully pretended to worship. 2. It is proper to observe against whom this spirit of persecution was directed, and in what manner it operated at different periods. It was not before the fourth century, that the Catholic bishops personally engaged in the unnatural and beastly work of destroying heretics for their religion, but it is certain, that they had all along contributed much to the flame of persecution by their tongues and pens. 3. According to the kind and degree of power they possessed, so at different periods, they manifested, by their works, that it was not for the promotion of truth and virtue, but for its destruction, that their orthodoxy was established; and as far as orthodoxy was considered the chief and most honourable virtue, so far heresy was made the principal and only crime. 4. Amidst the dark and senseless superstitions that prevailed in the Catholic Church during the second and third centuries, there were many under different names, who maintained the practice of true virtue, according to the precepts and example of Christ. These are all distinguished, in history, under the one general name of Heretics. 5. In the third century, Mosheim says, "The Montanists [i. e. those who assembled for religious worship, among the mountains, to avoid their persecutors] Valentinians, Marcionites and other heretics 'continued still to draw out their forces." CHAP. VIIL 6. Adelphius and Aquilinus, were at this time the Eeel.Js greatest disturbers of the catholic peace. Mosheim tory, vol. i. p. 280. says, "They were, however, opposed not-only by the [pretended] Christians, but also by Plotinus, the 'greatest Platonic philosopher of the age, who, followed by a numerous train of disciples, opposed them, and others of the same kind, with as much 'vigour and success as the most enlightened [Catholic] Christians could have done." 7. It seems that the opinions of these heretics, differed widely from the doctrines of Plato, and on this account, "The disciples of JESUS, and the followers VIII. CHAP of PLOTINUS, joined together their efforts against 'them," and by their united force soon destroyed their credit and authority, and rendered them contemptible in the estimation of the multitude. Eeel. His tory, vol. i p. 388. ibil 9.394. 8. But this circumstance, if there was no other, is altogether sufficient to show that it was not the disciples of Jesus, but of Saccas, who joined forces with Plotinus and his numerous train, and if the name of Jesus had any just application in the case, it must have belonged to those of the contrary side, who were hated and persecuted by both Pagans and Catholics. 9. However, unhappily for the united forces of the Catholic and Platonic doctors, when they seemed just "upon the point of obtaining a complete and decisive 'victory, a new enemy, (says Mosheim,) more vehe 'ment and odious than the rest, started up suddenly, and engaged in the contest." 10. This was Mani, by birth a Persian. His character follows in the old orthodox form. "Many were deceived by the eloquence of this enthusiast, by the "gravity of his countenance, and the innocence and simplicity of his manners: so that, in a short time, 'he formed a sect not utterly inconsiderable in point ' of number." 11. To whom then, could gravity, innocence, and simplicity of manners be an odious and vehement enemy? Surely not to Christ, but to Antichrist, and his idolatrous superstitions; and therefore, these unreproachable qualities of this reputed heretic, could not defend him against the united hatred of the pretended Christians, Philosophers, Jews and Pagans. 12. According to the Greek writers, he was for some time, protected in a strong castle, which the Persian monarch had erected between Bagdat and Suza, to serve him as a refuge against those who persecuted him on account of his doctrine; yet he was afterwards delivered up, and fell a victim to the rage of his persecutors. 13. His adversaries complain that, "The rule of 'life and manners which he prescribed to his disci'ples, was most extravagantly rigorous and austere." If the rule which he prescribed to perfect Christians, was, as they say, an entire abstinence from wine and VIII. wedlock, from all intoxicating drink, and all amorous CHAP 14. And in fact, the principal respect that is paid 15. Doubtless there was nothing but liberty in the case, and all were allowed to act according to their own choice; and though the adversaries of Mani would seem to insinuate that he used some kind of compulsion; yet it is very evident that it was not he, but his persecutors, that lorded it over the conscience; and that the only means which constrained this peo ple to a life of mortification and abstinence, was the exemplary innocence of their leaders. p. 135. 16. The celebrated Hierax, from whom came Eccl. Re'the Hieracites, was a native of Egypt, and a Chris- searches, tian (says Robinson,) of the true primitive cast. He was a man of eminent abilities, both natural and acquired and what is more to his honour, his bitterest enemies applaud his distinguished piety and • virtue." 17." This poisonous reptile, as Saint Epiphanius ' is pleased to call him, had the misfortune to hold two or three errors, for which he was anathematized, with all his followers, and, if the last judgment be directed on the principles of Greek councils, they will all suffer the vengeance of eternal fire.” 18. "In brief he was a Manichean. Mosheim says, 'he differed considerably from Mani; but Beausobre ⚫ more accurately observes that Mani and Hierax, from whom came the Spanish Heretics, differed only as two drops of water differ from each other. It ❝ was a difference of quantity, not of nature." 19. "In the fourth century the Hieracites were ve⚫ry numerous in Egypt. One of them named Mark, |