CHAPTER VIII.
Internal Causes.—Continued.
Second specific cause: "Unauthorized additions to the ceremonies of the Church, and the introduction of vital changes in essential ordinances."—Simplicity of early form of worship ridiculed.— Formalism and superstition increase.—Adoration of images, etc.— Changes in baptismal ordinance.—Time of its administration restricted.—Ministrations of the exorcist introduced.—Immersion substituted by sprinkling.—Infant baptism introduced.—Changes in the sacrament of the Lord's Supper.—Fallacy of transubstantiation.—Adoration of the "host."—Proof of apostate condition of the Church.
CHAPTER IX.
Internal Causes.—Continued.
Third specific cause: "Unauthorized changes in church organization and government."—Early form of church government.—Equality of the bishops.—Origin of synods or church councils.—Bishops of Rome claimed supremacy.—Title of Pope assumed.—Secular authority asserted by the Pope.—Indulgences or pardons.—Infamous doctrine of supererogation.—The traffic in indulgences.—Tetzel the papal agent.—Copy of an indulgence.—The sin of blasphemy.— Scripture-reading forbidden to the people.—Draper's arraignment of the papacy.
CHAPTER X.
Results of the Apostasy.—Its Sequel.
Revolts against the Church of Rome.—John Wickliffe in England.— John Huss and Jerome of Prague.—The Reformation inaugurated.— Martin Luther, his revolt; his excommunication; his defense at Worms.—The Protestants.—Zwingle and Calvin.—The Inquisition.— Zeal of the reformers.—Rise of the Church of England.—Divine over-ruling in the events of the Reformation.—The "Mother Church" apostate.—Fallacy of assuming human origin of divine authority.— Priestly orders of Church of England declared invalid by "Mother Church."—The apostasy admitted and affirmed.—Wesley's testimony.—Declaration by Church of England.—Divine declaration of the apostasy.—The sequel.—The Revelator's vision of the Restoration.—The Church re-established in the nineteenth century.
The Great Apostasy.
CHAPTER I.
**Introduction: The Establishment of the Church of Christ**.
1. A belief common to all sects and churches professing Christianity is that Jesus Christ, the Savior and Redeemer of the human race, established His Church upon the earth by personal ministration in the meridian of time. Ecclesiastical history, as distinguished from secular history, deals with the experiences of the Church from the time of its establishment. The conditions under which the Church was founded first claim our attention.
2. At the beginning of the Christian era, the Jews, in common with most other nations, were subjects of the Roman empire.—(See Note 1, end of chapter.) They were allowed a considerable degree of liberty in maintaining their religious observances and national customs generally, but their status was far from that of a free and independent people.
3. The period was one of comparative peace,—a time marked by fewer wars and less dissension than the empire had known for many years. These conditions were favorable for the mission of the Christ, and for the founding of His Church on earth.
4. The religious systems extant at the time of Christ's earthly ministry may be classified in a general way as Jewish and Pagan, with a minor system—the Samaritan—which was essentially a mixture of the other two. The children of Israel alone proclaimed the existence of the true and living God; they alone looked forward to the advent of the Messiah, whom mistakenly they awaited as a prospective conqueror coming to crush the enemies of their nation. All other nations, tongues, and peoples bowed to pagan deities, and their worship comprised naught but the sensual rites of heathen idolatry. Paganism—(See Note 2, end of chapter.) was a religion of form and ceremony, based on polytheism—a belief in the existence of a multitude of gods, which deities were subject to all the vices and passions of humanity, while distinguished by immunity from death. Morality and virtue were unknown as elements of heathen service; and the dominant idea in pagan worship was that of propitiating the gods, in the hope of averting their anger and purchasing their favor.
5. The Israelites, or Jews, as they were collectively known, thus stood apart among the nations as proud possessors of superior knowledge, with a lineage and a literature, with a priestly organization and a system of laws, that separated and distinguished them as a people at once peculiar and exclusive. While the Jews regarded their idolatrous neighbors with abhorrence and contempt, they in turn were treated with derision as fanatics and inferiors.
6. But the Jews, while thus distinguished as a people from the rest of the world, were by no means a united people; on the contrary, they were divided among themselves on matters of religious profession and practice. In the first place, there was a deadly enmity between the Jews proper and the Samaritans. These latter were a mixed people inhabiting a distinct province mostly between Judea and Galilee, largely made up of Assyrian colonists who had intermarried with the Jews. While affirming their belief in the Jehovah of the Old Testament, they practiced many rites belonging to the paganism they claimed to have forsaken, and were regarded by the Jews proper as unorthodox and reprobate.
7. Then the Jews themselves were divided into many contending sects and parties, among which the principal were the Pharisees and the Sadducees; and beside these we read of Essenes, Galileans, Herodians, etc.
8. The Jews were living under the Law of Moses, the outward observance of which was enforced by priestly rule, while the spirit of the law was very generally ignored by priest and people alike. That the Mosaic law was given as a preparation for something greater was afterward affirmed by Paul, in his epistle to the saints at Galatia: "Wherefore the law was our schoolmaster to bring us unto Christ."—(Galatians 3:24.) And the fact that a higher law was to supersede the lower is abundantly shown in the Savior's own teachings: "Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: But I say unto you, that whosoever is angry with his brother without a cause shall be in danger of the judgment: * * * Ye have heard that it was said by them of old time, Thou shalt not commit adultery: But I say unto you that whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. * * * Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shall perform unto the Lord thine oaths: But I say unto you, swear not at all. * * * Ye have heard that it hath been said, An eye for an eye and a tooth for a tooth: But I say unto you, that ye resist not evil. * * * Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you."—(Matthew 5:21-44; read the entire chapter.)
9. These teachings, based on love, so different from the spirit of retaliation to which they had been accustomed under the law, caused great surprise among the people; yet in affirmation of the fact that the law was not to be ignored, and could only be superseded by its fulfillment, the Master said: "Think not that I am come to destroy the law, or the prophets: I am not come to destroy but to fulfill. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled."— (Matt. 5:17, 18.)
10. It is very evident the Master had come with a greater doctrine than was then known, and that the teachings of the day were insufficient. "For I say unto you, that except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven."—(Verse 20.)
11. Jesus Himself was strict in complying with all rightful requirements under the law; but He refused to recognize an observance of the letter alone, however rigidly required,