CHAPTER IV. CONCERNING THE RITES AND CEREMONIES USED IN THE CHURCH PART II. Rites multi L. ALL the records of this century mention the CENT. III. multiplication of rites and ceremonies in the christian church. Several of the causes that contribu- plied. ted to this, have been already pointed out; to which we may add, as a principal one, the passion which now reigned for the platonic philosophy, or rather for the popular oriental superstition concerning demons, adopted by the platonists, and borrowed, unhappily, from them, by the christian doctors. For there is not the least doubt, but that many of the rites, now introduced into the church, derived their origin from the reigning opinions concerning the nature of demons, and the powers and operations of invisible beings. Hence the use of exorcisms and spells, the frequency of fasts, and the aversion to wedlock. Hence the custom of avoiding all connections with those who were not as yet baptized, or who lay under the penalty of excommunication, as persons supposed to be under the dominion of some malignant spirit. And hence the rigour and severity of that discipline and penance that were imposed upon those who had incurred, by their immoralities, the censures of the church.w II. In most of the provinces there were, at this public wor time, certain fixed places set apart for public wor- ship. ship among the christians, as will appear evident to every impartial inquirer into these matters. Nor w For an ampler account of this matter, the reader may consult Porphyry's treatise concerning Abstinence, and compare what that writer has said on the subject, with the customs received among the christians. Several curious things are also to be found in Theodoret and Eusebius upon this head. PART II CENT. I. is it absolutely improbable, that these churches were, in several places, embellished with images and other ornaments. Administra tion of the With respect to the form of divine worship, and the times appointed for its celebration, there were little innovations made in this century. Two things, however, deserve to be taken notice of here; the first is, that the discourses or sermons, addressed to the people, were very different from those of the earlier times of the church, and degenerated much from the ancient simplicity. For, not to say any thing of Origen, 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 exhortations and discourses to the rules of Grecian eloquence. And this method gained such credit, as to be soon, almost universally followed. The second thing that we proposed to mention as worthy of notice is, that about this time, the use of incense was introduced, at least, into many churches. This has been denied by some men of eminent learning; the fact, however, is rendered evident, by the most unexceptionable testimonies.* III. Several alterations were now introduced, in Lord's supper. the celebration of the Lord's supper, by those who had the direction of divine worship. The prayers, used upon this occasion, were lengthened; and the solemnity and pomp, with which this important institution was celebrated, were considerably increased; no doubt, with a pious intention to render it still more respectable. Those who were in a penitential state, and those also who had not received the sacrament of baptism, were not admitted to this holy supper; and it is not difficult to perceive, that these exclusions were an imitation * See bishop Beverege ad Canon. iii. Apostol. p. 461; as also another work of the same author, entitled, Codex Canon. vindicatus, p. 78. PART II. of what was practised in the heathen mysteries. CENT. III. We find, by the accounts of Prudentius' and others, that gold and silver vessels were now used in the administration of the Lord's supper; nor is there any reason why we should not adopt this opinion, since it is very natural to imagine, that those churches, which were composed of the most opulent members, would readily indulge themselves in this piece of religious pomp. As to the time of celebrating this solemn ordinance, it must be carefully ob. served, that there was a considerable variation in different churches, arising from their different circumstances, and founded upon reasons of prudence and necessity. In some, it was celebrated in the morning; in others, at noon; and in others, in the evening. It was also more frequently repeated in some churches, than in others; but was considered in all as of the highest importance, and as essential to salvation; for which reason it was even thought proper to administer it to infants. The sacred feasts, that accompanied this venerable institution, preceded its celebration in some churches, and followed it in others. IV. There were, twice a year, stated times, when Baptism, baptism was administered to such as, after a long course of trial and preparation, offered themselves as candidates for the profession of Christianity. This ceremony was performed only in the presence of such as were already initiated into the christian mysteries. The remission of sins was thought to be its immediate and happy fruit; while the bishop, by prayer and the imposition of hands, was supposed to confer those sanctifying gifts of the Holy Ghost, that are necessary to a life of righteousness and virtue. We have already mentioned y Пspl separ. Hymn ii. p. 60, edit. Heinsii. z That such was the notion prevalent at this time, is evident from testimonies of sufficient weight. And as this point is of great consequence in order to our understanding the theology of the ancients, which differs PART II. CENT. III. the principal rites that were used in the adminis tration of baptism; and we have only to add, that none were admitted to this solemn ordinance, until, by the menacing and formidable shouts and declamation of the exorcist, they had been delivered from the dominion of the prince of darkness, and consecrated to the service of God. The ori gin of this superstitious ceremony may be easily traced, when we consider the prevailing opinions of the times. The christians, in general, were persuaded, that rational souls, deriving their existence from God, must consequently be in themselves pure, holy, and endowed with the noble principles of liberty and virtue. But upon this supposition, it was difficult to account for the corrupt propensities and actions of men, any other way, than by attributing them either to the malignant nature of matter, or the influence and impulse of some evil spirit, who was perpetually compelling them to sin. The former of these opinions was embraced by the gnostics, but was rejected by true christians, who denied the eternity of matter, considered it as a creature of God, and therefore adopted the latter notion, that in all vicious persons there was a certain evil being, the author and source of their corrupt dispositions and their unrighteous deeds. The driving out this demon was now from ours in many respects, we shall mention one of these testimonies, even that of Cyprian, who in his lxxiii. letter expresses himself thus; "it is manifest where, and by whom, the remission of sins, which is conferred in baptism, is administered. They who are presented to the rulers of the church, obtain, by our prayers and imposition of hands, the Holy Ghost." See also Euseb. Hist. Eccles. lib. vii. cap. viii. ■ It is demonstrably evident, that exorcism was added to the other baptismal rites in the third century, after the introduction of the platonic philosophy into the church. For, before this time, we hear no mention made of it. Justin Martyr, in his second apology, and Tertullian, in his book concerning the military crown, give us an account of the ceremonies used in baptism during the second century, without any PART II. considered as an essential preparation for baptism, CENT. III. after the administration of which, the candidates returned home, adorned with crowns, and arrayed in white garments, as sacred emblems; the former of their victory over sin and the world; the latter of their inward purity and innocence. v. Fasting began now to be held in more esteem Fasting. than it had formerly been; a high degree of sanctity was attributed to this practice, and it was even looked upon as of indispensable necessity, from a notion that the demons directed their stratagems principally against those who pampered themselves with delicious fare, and were less troublesome to the lean and the hungry, who lived under the severities of a rigorous abstinence. The Latins, contrary to the general custom, fasted the seventh day of the week; and as the Greeks and orientals refused to follow their example here, this afforded a new subject of contention between them. The christians offered up their ordinary prayers Prayers. at three stated times of the day, viz. at the third, the sixth, and the ninth hour, according to the custom observed among the Jews. But beside these stated devotions, true believers were assiduous in their addresses to the Supreme Being, and poured forth frequently their vows and supplications before his throne, because they considered prayer as the most essential duty, as well as the noblest employment, of a sanctified nature. At those festivals, which recalled the memory of some joyful event, and were to be celebrated with expressions of thanksgiving and praise, they prayed standing, as they thought that posture the fittest to express their mention of exorcism. This is a very strong argument of its being posterior to these two great men ; and is every way proper to persuade us, that it made its entrance into the christian church in the third century, and probably first in Egypt. b Clementiu. Homil. ix. § 9, p. 688. Porphyr. De abstinentia, lib. iv. P. 417. |