1. The Accusations of the Pagans.—The simplicity of the Christian religion was made a reproach to the church of Christ by the pagan priests. The saints were accused of atheism, an accusation which found support in the fact that the primitive church had no temples, no incense, no sacrifice, no incantations, pomp or ceremony in its worship. "The Christians have no temples, therefore they have no gods," was an argument sufficiently convincing to the heathen. It was but natural, perhaps, that the Christians should seek to cast off this reproach; but the desire to do so led to the introduction of many ceremonies quite at variance with the religion of Jesus Christ, and eventually subverted it altogether.

2. Outward Ordinances of the Christian Religion.—The outward ordinances of the gospel consisted of baptism, the laying on of hands for the imparting of the Holy Ghost, and the Lord's Supper. The laying on of hands was also employed in ordaining men to the Priesthood and in administering to the sick. In the latter case it was accompanied by anointing with oil.

3. While it does not appear that there was any specific law commanding or regulating fasts, the ancient saints occasionally joined abstinence from their food with their prayers, and especially when engaged in great undertakings. But the frequency of his fasts and the time of their continuance were left to each man's judgment.

4. They met on the first day of the week—Sunday—for worship (see note 1, end of section) the meetings, during the first century, being held in most instances 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;" 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.^[27] (See note 2, end of section.)

5. Baptism.—Baptism was administered by immersing the candidate in water. The only pre-requisites were faith in Jesus Christ and repentance. As soon as the candidate professed these he was admitted into the church by baptism.^[28] In a short time, however, the simplicity of this ordinance was corrupted and burdened with useless ceremonies. In the second century the newly baptized converts, since by baptism they had been born again, were taught to exhibit in their conduct the innocence of little infants. Milk and honey, the common food of infants, were administered to them, after their baptism, to remind them of their infancy in the church. Moreover, since by baptism they were released from being servants of the devil, and became God's free men, certain forms borrowed from the Roman ceremony of manumission of slaves were employed in baptism. As by baptism also they were supposed to be made God's soldiers, like newly enlisted soldiers in the Roman army, they were sworn to obey their commander, etc.

6. Further Additions of Ceremonies to Baptism.—A century later (the third) further ceremonies were added. It was supposed that some evil spirit was resident in all vicious persons and impelled them to sin. Therefore, before entering the sacred font for baptism, an exorcist by a solemn, menacing formula declared them free from the bondage of Satan, and hailed them servants of Christ.^[29] After baptism the new converts returned home, "decorated with a crown and a white robe, the first being indicative of their victory over the world and their lusts, the latter of their acquired innocence."^[30]

7. We have already noted the fact that baptism was administered in the days of the apostles as soon as profession of faith and repentance were declared, but in the second and third century baptism was only administered twice a year, and then only to such candidates as had gone through a long preparation and trial.^[31] The times chosen for the administration of the ordinance were on the vigils of Easter and Whitsuntide;^[32] and in the fourth century it had become the custom to accompany the ceremony with lighted wax candles, to put salt—an emblem of purity and wisdom—in the mouth of the baptized, and everywhere a double anointing was administered to the candidates, the one before, the other after, baptism.^[33]

8. The Form of Baptism Changed.—It must have been early in the third century that the form of baptism began to be changed. Up to this time it had been performed only by immersion of the whole body. But in the first half of the third century, Cyprian, bishop of Carthage, during a controversy respecting the re-baptism of those who in times of persecution had denied the faith, decided that those whose weak state of health did not permit them to be immersed, were sufficiently baptized by being sprinkled.^[34] The first case of this kind of baptism is related by Eusebius. The person to whom it was so administered was Novatus [No-va-tus], a desperate heretic, who created a schism in the church and became the founder of a sect. He was among the number of so-called Christians who put off baptism as long as he dared; in order to enjoy a life of sin and then through baptism, just before death, obtain forgiveness for them—a custom very prevalent in those times. Novatus being attacked with an obstinate disease, and supposed to be at the point of death, was baptized by having water sprinkled upon him as he lay in bed; "if indeed," says Eusebius, "it be proper to say one like him did receive baptism."^[35]

9. This innovation continued to spread until now the general rule among so-called Christian sects is to baptize by sprinkling or pouring. For this change there is no warrant of revelation. It destroys the symbol there is in baptism as taught by Messiah and his apostles—that of a burial and resurrection—of a death and a birth—a death unto sin, a birth unto sin, a birth unto righteousness. (See notes 3 and 4, end of section.) It is one of those innovations which changed an ordinance of the everlasting covenant.

10. Baptism Misapplied.—About the time that the form of administering baptism was changed it began to be misapplied, that is, it was administered to infants. Just when this custom came into vogue may not be determined, but clearly it has no warrant for its existence either in the doctrines or practice of the apostles or any New Testament writer. (See note 5, end of section.) No truth is more plainly taught by the apostles than that baptism is for the remission of sins, and must be preceded by faith and repentance; and as infants are incapable of sin, or of exercising faith, or of repenting, evidently they are not fit subjects for baptism.

11. Still it became the custom in the latter part of the second century or early in the third to baptize infants. In the year 253 A. D., a council of sixty bishops, in Africa—at which Cyprian, bishop of Carthage, presided, took under consideration the question whether infants should be baptized within two or three days after birth, or whether it should be deferred until the eighth day, as was the custom of the Jews in respect to circumcision. The council decided that they should be baptized at once, that is within a day or two after birth.^[36] It will be observed that the question was not as to whether infants should be baptized or not, but when they should be baptized, within a day or two after birth or not until they were eight days old. The matter was treated in the council as if infant baptism was a custom of long standing. This proves, not that infant baptism is a correct doctrine, or that it was derived from the teachings and examples of the apostles—as some aver^[37]—but that in a century or so after the introduction of the gospel, men began to pervert it by changing and misapplying its ordinances. The false doctrine of infant baptism is now practiced by nearly all so-called Christian churches, Catholic and Protestant.

12. The Sacrament.—Much as the simple rite of baptism was burdened with useless ceremonies, changed in its form and misapplied, it was not more distorted than was the sacrament of the Lord's supper. The nature of the sacrament—usually called the eucharist—and the purposes for which it was instituted are so plain that he who runs may read.

13. From Paul's description of the ordinance, it is clear that the broken bread was an emblem of Messiah's broken body; the wine an emblem of his blood, shed for sinful man; and his disciples were to eat the one and drink the other in remembrance of him until he should return; and by this ceremony show forth the Lord's death.^[38] 14. It was designed as a memorial of Messiah's great atonement for mankind, a token and witness unto the Father that the Son was always remembered. It was to be a sign that those partaking of it were willing to take upon them the name of Christ, to always remember him, and keep his commandments. In consideration of these things being observed, the saints were always to have the Spirit of the Lord to be with them.^[39] In this spirit and without great ceremony (see note 7, end of section) the sacrament was administered for some time.

15. Administration of the Sacrament Corrupted.—In the third century there were longer prayers and more ceremony connected with the administration of the sacrament than in the century preceding. Disputations arose as to the proper time to administer it. Some considered the morning, others the afternoon, and some the evening the most suitable time. All were not agreed either as to how often the ordinance should be celebrated. Gold and silver vessels were used, and neither those doing penance, nor those unbaptized, though believers, were permitted to be present at the celebration of the ordinance; "which practice, it is well known, was derived from the pagan mysteries."^[40] Very much of mystery began to be associated with it even at an early date. The bread and the wine through the prayer of consecration were considered to undergo a mystic change by which they were converted into and became the very body and the very blood of Jesus Christ; so that they were no longer regarded as emblems of Messiah's body and blood, but the body and blood itself.^[41] This is the doctrine of transubstantiation.

16. The dogma established, it was but a short step to the "elevation of the host;" that is, the elevation of the bread and wine before they were distributed, so that they might be viewed with reverence by the people. Thus came the adoration of the symbols.

17. Institution of the Mass.—Hence came also the mass, or the idea of a sacrifice being connected with the celebration of the eucharist. It was held that as Jesus was truly present in the bread and wine he could be offered up, and was truly offered up as an oblation to his Eternal Father. The death of the victim was not supposed to occur in reality but mystically, in such a way, however, as to constitute a true sacrifice, commemorative of that of the cross, and not different from it in essence. The same victim was present, and offered up by Christ through his minister, the priest. The sacrifice at the cross was offered with real suffering; true shedding of blood, and real death of the victim; in the mass it was taught there was a mystical shedding of blood and a mystical death of the same victim.

18. Into such absurdities was the simple sacrament of the Lord's supper distorted! When attended with all the pomp and ceremony of splendid altars, lighted tapers, processions, elevations and chantings: offered up by priests and bishops clad in splendid vestments and in the midst of clouds of incense, accompanied by mystic movements and genuflections of bishops and priests, the church could congratulate itself on having removed the reproach at the first fastened upon the Christians for not having altars and sacrifice. The mass took away the reproach; and the new converts to Christianity were accustomed to see the same rites and ceremonies employed in this mystical sacrifice of the Son of God as they had seen employed in offering up of sacrifice to their pagan deities. (See notes 8 and 9, end of section.)

19. Suppression of Half the Sacrament.—In time the idea became prevalent that as the body and blood of Messiah were equally and entirely present under each "species"—that is, equally and entirely present in the bread and in the wine—it was equally and entirely given to the faithful whichever they received. This idea, of course, rendered it unnecessary to partake of both bread and wine—hence the practice of communion in one kind. That is, the sacrament was administered by giving bread alone to the communicant. To remark that this was changing the ordinance of the sacrament as instituted by Messiah—suppressing half of it in fact—can scarcely be necessary since it is so well known that Jesus administered both bread and wine when instituting the sacred ordinance.^[42]

NOTES.

1. Reasons Why the Ancient Saints Worshiped on Sunday.—But Sunday is the day on which we all hold our common assembly, because it is the first day on which God, when he changed the darkness and matter, made the world; and Jesus Christ our Savior on the same day rose from the dead; for the day before that of Saturn he was crucified, and on the day after it, which is Sunday, he appeared to his apostles and disciples and taught them these things which we have given to you also for your consideration.—Justin Martyr.

2. Description of Christian Public Worship in the Second Century.—On the day which is called Sunday there is an assembly in the same of all who live in cities or in country districts; and the records of the apostles, or the writings of the prophets, are read as long as we have time. Then the reader concludes, and the president verbally instructs and exhorts us to the imitation of these excellent things. Then we all rise together and offer up our prayers. And, as I said before, when we have concluded our prayer, bread is brought, and wine and water, and the president in like manner offers up prayers and thanksgivings with all his strength, and the people give their assent by saying Amen; and there is a distribution and a partaking by every one of the eucharistic elements [the sacrament,] and to those who are not present they are sent by the hands of the deacons. And such as are in prosperous circumstances, and wish to do so, give what they will, each according to his choice; and what is collected is placed in the hands of the president, who assists the orphans and widows, and such as through sickness or any other cause are in want; and to those who are in bonds, and to strangers from afar, and, in a word, to all who are in need, he is a protector.—Justin Martyr.

3. Baptism a Symbol of Burial and Resurrection.—In writing to the saints of Rome, Paul says: "Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection." (Rom. vi:3-5.) In writing to the saints of Colosse, the same apostle reminds them that they had been "Buried with him [Christ] in baptism, wherein also ye are risen with him through the faith of the operation of God who hath raised him from the dead." (Col. ii: 12.)

In these passages the terms "buried" and "planted" are in plain allusion to the manner in which the saints had received the ordinance of baptism, which could not have been by sprinkling or pouring, as there is no burial or planting in the likeness of Christ's death, or being raised in likeness of his resurrection in that; but in immersion there is.—"The Gospel—Roberts," page 173.

4. The Manner of Baptism Instituted Among the Nephites.—"Verily I say unto you, that whoso repenteth of his sins through your words, and desireth to be baptized in my name, on this wise shall ye baptize them: Behold, ye shall go down and stand in the water, and in my name shall ye baptize them. And now behold, these are the words which ye shall say, calling them by name, saying, Having authority given me of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen. And then shall ye immerse them in the water and come forth again out of the water. And after this manner shall ye baptize in my name."—Jesus to the Nephites.

5. Infant Baptism not Ordained of Christ or the Apostles.—As faith and baptism are constantly so closely connected together in the New Testament, an opinion was likely to arise that where there could be no faith there could be no baptism. It is certain that Christ did not ordain infant baptism. * * We cannot prove that the apostles ordained infant baptism; from those places where the baptism of a whole family is mentioned (Acts xvi:33; I Cor. i: 16), we can draw no such conclusions, because the inquiry is still to be made whether there were any children in those families of such an age that they were not capable of any intelligent reception of Christianity; for this is the only point on which the case turns.—Neander "Church History," vol. I., page 360.

6. Infant Baptism Forbidden Among the Nephites.—The word of the Lord came to me by the power of the Holy Ghost, saying: * * * Behold, I came into the world not to call the righteous, but sinners unto repentance; the whole need no physician, but they that are sick; wherefore little children are whole for they are incapable of committing sin; wherefore the curse of Adam is taken from them in me, that it hath no power over them; and the law of circumcision is done away in me. * * * Wherefore, my beloved son, I know that it is solemn mockery before God that ye should baptize little children. * * * Awful is the wickedness to suppose that God saveth one child because of baptism, and the other must perish because he hath no baptism. Wo be unto him that shall pervert the ways of the Lord after this manner, for they shall perish, except they repent.—Mormon to Moroni (Book of Moroni, chapter viii.)

7. Manner of Administering the Sacrament—Second Century.—When the Christians celebrated the Lord's supper which they were accustomed to do chiefly on Sundays, they consecrated a part of the bread and wine of the oblations, by certain prayers pronounced by the president, the bishop of the congregation. The wine was mixed with water, and the bread was divided into small pieces. Portions of the consecrated bread and wine were commonly sent to the absent and the sick, in testimony of fraternal affection towards them. There is much evidence that this most holy rite was regarded as very necessary to the attainment of salvation.—Mosheim.

8. Pagan Rites Introduced into the Christian Worship—Fourth Century.—The Christian bishops introduced, with but slight alterations, into the Christian worship, those rites and institutions by which formerly the Greeks and Romans, and other nations had manifested their piety and reverence towards their imaginary deities; supposing that the people would more readily embrace Christianity, if they saw that the rites handed down to them from their fathers still existed unchanged among the Christians, and perceived that Christ and the martyrs were worshiped in the same manner as formerly their gods were. There was, of course, little difference in these times, between the public worship of the Christians and that of the Greeks and Romans. In both alike there were splendid robes, mitres, tiaras, wax tapers, crosiers, processions, illustrations, images, golden and silver vases, and numberless other things.—Mosheim.

9. Superstitious Observances Connected with the Eucharist—Eighth Century.—As evidence of the superstition which was associated with the eucharist, note the following: "If any one through negligence, shall destroy the eucharist, i. e. the sacrifice, let him do penance one year. * * * If he lets it fall on the ground, carelessly, he must sing fifty Psalms. Whoever neglects to take care of the sacrifice, so that worms get into it, or it lose its color or taste, must do penance thirty or twenty days; and the sacrifice must be burned in the fire. Whoever turns up the cup at the close of the solemnity of the mass must do penance forty days. If a drop from the cup should fall on the altar, the minister must suck up the drop and do penance three days; and the linen cloth which the drop touched, must be washed three times, over the cup, and the water in which it was washed be cast into the fire."—Decisions of Pope Gregory III. (Harduin's Concilia.)

REVIEW.

1. What reproach did the simplicity of the Christian religion lead to?

2. What effect did the endeavor to get rid of that reproach have on the Christian religion?

3. Enumerate the outward ordinances of the gospel.

4. What can you say of Christian fasts?

5. On what day did the Christians meet for worship?

6. What reasons do the early church fathers give for holding public worship on that day? (Note 1).

7. Describe the meetings of the early Christians. (Note 2.)

8. How was baptism administered in the early church?

9. What does baptism represent? (Note 3).

10. Tell how the simplicity of this ordinance was changed.

11. What additions were made to the ceremony of baptism in the third century?

12. When was the form of baptism changed?

13. Relate the first known case of baptism by sprinkling.

14. In what way was the ordinance of baptism misapplied?

15. Was infant baptism ordained of the apostles? (Note 5).

16. About when was infant baptism introduced into the church?

17. Does the antiquity of infant baptism prove it to be a correct doctrine?

18. What does it prove?

19. What was said to the Nephites about infant baptism? (Note 6).

20. For what was the sacrament of the Lord's supper instituted?

21. Give Paul's description of the introduction of the sacrament. (Note).

22. About what time was the manner of administering the sacrament changed?

23. What was the nature of those changes?

24. What custom crept into the practice of the Christian church that was forbidden by Jesus among the Nephites? (Note).

25. What can you say of the antiquity of the doctrine of transubstantiation?

26. What is the mass?

27. What reproach did the institution of the mass remove from the Christians?

28. At what cost was the reproach removed?

29. Who introduced pagan rites into Christian worship?

30. Why was it done? (Note 8.)

31. What reason is given for suppressing half the sacrament?