[19]. Such are the representations of Caesar Baronius, a Catholic historian of the 16th century. He was a candidate for the papacy in 1605, and hence his devotion to the Catholic church cannot be doubted.
[20]. Milner's Ch. Hist., vol. III, Cent. x, ch. i.
[21]. Intellectual Development of Europe, Vol. i, pp. 378-382.
CHAPTER V.
CHANGE IN PUBLIC WORSHIP—IN THE ORDINANCES OF THE GOSPEL.
It yet remains to note some of those changes in the public worship of the church, and in the ordinances of the gospel, which contributed to the great apostasy.
The simplicity of the Christian religion was made a reproach to the Church of Christ by the pagan priests. "The Christians have no temples, therefore they have no gods," was an argument sufficiently convincing to the heathens. It was but natural, perhaps, to seek to cast off this reproach; but the effort to do so led to the introduction of many ceremonies quite at variance with the gospel. The early Christian Saints were accustomed to meet on the first day of the week for public worship; the meetings, during the first century at least, being held, for the most part, in private houses. The ceremonies were of the simplest character. They consisted of reading the scriptures, the exhortation of the president of the assembly—"neither eloquent nor long, but full of warmth and love,"[[1]]—the testimony of such as felt moved upon by the Holy Ghost to bear testimony, exhort or prophesy; the singing of hymns; the administration of the sacrament and prayers.
But all this was soon changed. The bishops and other public teachers in the third century, framed their discourses and exhortations according to the rules of Grecian eloquence; "and were better adapted," says a learned writer,[[2]] "to call forth the admiration of the rude multitude who love display, than to amend the heart. And that no folly and no senseless custom might be omitted in their public assemblies, the people were allowed to applaud their orators, as had been practiced in the forums and theatres; nay, they were instructed both to applaud and to clap the preachers." This was a wide departure from that spirit of meekness and humility enjoined by Messiah upon his ministers. And when to these customs was added the splendid vestments of the clergy, the magnificence of the temples, with all the pageantry of altars, surrounded with burning tapers, clouds of incense, beautiful images, the chanting of choirs, processions and other mummeries without number—one sees but little left of that simple worship instituted by the Messiah and his apostles.
About the third century incense began to be used. The Christians of the first and second centuries abhorred the use of incense in public worship as being a part of the worship of idols.[[3]] It first became a custom to use it at funerals against offensive smells; then in public worship to disguise the bad air of crowded assemblies; then at the consecration of bishops and magistrates, and by these steps its use at last degenerated into a superstitious rite.