Dr. Mosheim, therefore, remarks, “The bishops, by an innocent allusion to the Jewish manner of speaking, had been called ‘chief priests;’ the elders or presbyters had received the title of ‘priests,’ and the deacons that of ‘Levites.’ But in a little time these 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. Hence the rise of tithes, first-fruits, splendid garments, and many other circumstances of external grandeur, by which ecclesiastics were eminently distinguished.”
Priestly power was greatly augmented at this time by the meetings of the bishops, as delegates from the churches, to consult respecting their mutual defence and security against their persecuting enemies. In these synods or councils, as they were called, various decisions were formed unfriendly to the interests of the people; for the bishops soon asserted authority to prescribe laws, and to impose creeds, which led to the most grievous persecution in the following ages. Superiority was claimed in these assemblies by the bishops of the chief cities, especially by the bishop of Rome, as the imperial metropolis. Dr. Mosheim, therefore, states, “Toward the conclusion of this century, Victor, bishop of Rome, took it into his head to force the Asiatic Christians, by the pretended authority of his laws and decrees, to observe the Roman custom of keeping Easter.” They refused compliance; and, as Milner says, “Victor, with much arrogance, as if he had felt the very soul of the future papacy formed in himself, inveighed against the Asiatic churches, and pronounced their excommunication.”
In the second century, popery was further advanced by the peculiar practices of the Egyptian monks being cherished among the Christians. They magnified the virtues of fasting, celibacy, and a solitary life, as the perfection of excellence; and hence the origin of the Romish monks, nuns, and celibacy of the clergy.
Christianity, in the third century, was still more corrupted by the priesthood; for “pious frauds,” or false miracles, were commonly practised. Several of the teachers were guilty of these in the second century; but, to the dishonour of religion, they were now publicly defended, even by some good men, provided they were employed with a design to convert men and advance the cause of Christianity!
Popery continued to advance in this century by rapid strides; for the clergy maintained their various dignities with determined zeal. The simple ordinances of Christ in the ministry of the Gospel were laid aside for the performance of priestly rites. Ecclesiastical government degenerated towards the form of a religious monarchy; while the people were, in most cases, excluded from all share in the management of their own affairs in the churches. Dr. Mosheim, therefore, testifies—“The bishops assumed, in many places, a princely authority, particularly those who presided over the most opulent assemblies. They appropriated to their evangelical function the splendid ensigns of temporal majesty. A throne, surrounded with ministers, exalted above his equals the servant of the meek and humble Jesus, and sumptuous garments dazzled the eye and the mind of the multitude into an ignorant veneration for their arrogated authority. The example of the bishops was ambitiously imitated by the presbyters, who, neglecting the sacred duties of their station, abandoned themselves to the indolence and delicacy of an effeminate and luxurious life. When the honours and privileges of the bishops and presbyters were augmented, the deacons also began to extend their ambitious views, and to despise those lower functions and employments which they had hitherto exercised with such humility and zeal; and the effects of a corrupt ambition were spread through every rank of the sacred order.”
Ecclesiastical ambition was not satisfied with the creation of a hierarchy of bishops, priests, and deacons; but various lesser orders of ministers were now instituted, on account of the increasing ceremonies which had been adopted in imitation of the heathen mysteries. Various forms of prayer and consecration were prepared for these ceremonies; the table of the Lord was converted into an altar; wax tapers were burnt upon it; the bread and wine were regarded as possessing a kind of saving virtue; and much solemn pomp was observed in celebrating the Lord’s supper. Baptism was preceded by a terrifying process—exorcism, to expel the evil spirit, and the newly baptised persons were required to taste milk and honey, as indicating spiritual food, and the converts from heathenism were sent home from the ceremony adorned with crowns and white garments.
Popery received a vast accession of power, in the beginning of the fourth century, by the conversion of the Emperor Constantine. He became a most munificent patron of Christianity, as by its profession he succeeded to the throne of the Cæsars. The extravagant claims of the ambitious prelates were now confirmed, and the spiritual institution of Jesus Christ was transformed into a worldly system, framed to resemble the civil government of the empire. The bishops of Rome, Antioch, and Alexandria were already regarded as superior to the other prelates—as archbishops, with the title of patriarch; and to these was added a fourth, for the new imperial city of Constantinople. Under this first Christian emperor, as Dr. Haweis remarks, “the prelatical government became modelled, after the imperial, into great prefectures, of which Rome, Alexandria, Antioch, and Constantinople, claimed superiority; whilst a sort of feudality was established, descending from patriarchs to metropolitans, archbishops, bishops, some with greater, and others with less extensive spheres of dominion. Instead of the people choosing their own bishops and presbyters, they were no more consulted. The presbyters wholly depended on the bishops and patrons; the bishops were the creatures of patriarchs and metropolitans; or, if the see was important, appointed by the emperor. So ‘church and state’ formed the first inauspicious alliance; and the corruption, which had been plentifully sown before, now ripened by court intrigues for political bishops of imperial appointment, or at the suggestion of the prime minister.”
“This pernicious example,” says Dr. Mosheim, “was soon followed by the several ecclesiastical orders. The presbyters, in many places, assumed an equality with the bishops, in point of rank and authority. Those more particularly of the presbyters and deacons, who filled the first stations of these orders, carried their pretensions to an extravagant length, and were offended at the notion of being placed upon an equal footing with their colleagues. For this reason, they assumed the titles of archpresbyters and archdeacons.”
These newly created dignities required a corresponding style of address, which was soon contrived. It may be remarked, that all these things are contrary to the New Testament; for though all Christians are there described as saints, or holy persons; they are never addressed with pompous titles. Even the apostles are never called Saint John and Saint Peter; these titles are the inventions of popery. Lord Chancellor King remarks, therefore, “It is very seldom, if ever, that the ancients give the title of saints to those holy persons, but singly style them Peter, Paul, John, &c.; not Saint Peter, Saint Paul, Saint John.” Priestly dignities originated the addresses of “reverend,” “very reverend,” “right reverend,” “most reverend,” “your grace,” “your holiness.”
Constantine having arranged the offices of his government in church and state, soon found it necessary to attempt to produce uniformity of faith, especially as Arius, a presbyter of Alexandria, had declared his belief that the Son of God is inferior to the Father, of another nature, and only the first of all created beings. Finding this heresy prevail, he called the bishops of all the provinces to an assembly, A.D. 325, at Nice, in Bithynia. This assembly, famous, as the first general council, consisted of about two thousand and fifty persons, of whom three hundred and eighteen were bishops. These prelates delivered to the emperor letters of grievous accusation against each other, but the prudent sovereign threw the whole into the fire, and referred them to the day of judgment for a settlement. After two months’ deliberation, they agreed on that form denominated “The Nicene Creed,” which required to be believed by all Christians. But, by this celebrated act, the foundation was laid for the pernicious influence of a political priesthood, and for the authority of councils in ecclesiastical matters, above even the Holy Scriptures; and this authority, claimed and acted upon, produced all the superstition, intolerance, and cruelty, which characterise the terrible Inquisition.