but a virtuous life, and reliance on supreme beneficence; which, by a mysterious plan of mercy, has conferred on children of the dust, in this corner of the universe, not merely a hope, but a claim to a participation of the divine nature, and its consequent immortality and blessedness. Such is true Christianity; but it ought to be remembered, that when this religion first appeared in the world, there had long existed a system of superstition, supported by splendid temples and costly sacrifices, which had fixed itself deeply in the minds of men. A book, equal to our bible in length, was a back load, and to copy it a work of great expense; literature was not diffused; and although here and there a wealthy philosopher might entertain doubts of the soundness of the idolatrous faith of paganism, yet such instances had no effect on the world at large. Every city had its peculiar deity, whom it specially worshipped; while, at the same time, it had temples and priests, consecrated to other divinities. The Romans adopted the gods of all the nations whom they conquered, and endeavoured to outdo them by more splendid temples and festivals.

The Jews were an exception to this system. The

Romans never could rightly understand that people. At one time they regarded the Jews as Atheists, because they derided all the gods, and their images, and the worship of them. The Romans learned with wonder that even the temple at Jerusalem contained nothing but an empty sanctuary. Perceiving afterwards the obstinacy with which the Jews kept themselves apart from all other nations—their jealousy about meats-their hereditary priesthood— their festivals-and oracular books, &c. the Romans regarded the Jews with contempt, as a people sunk in a narrow and unsocial superstition.

The first Christians were despised by the Romans and Greeks as Jewish sectaries, while, at the same time, they were hated by the Jews as enemies of their law. When the Jews were persecuted, the Christians, as deriving their faith from a Jewish origin, were persecuted also. They were likewise persecuted on their own account, as enemies of all the gods, and as acting in contempt of the received opinions of every nation. Thus persecuted on all sides, the first Christians, supported by their faith, adhered firmly to each other, and contributed to each others support or subsistence. For that purpose

they appointed officers to superintend the general interests of their body in every place, to teach the ignorant, and to distribute the contributions made for the poor. In proportion as the community prospered, these office-bearers attained to greater importance. The first teachers had been appointed by the author of our religion himself, and they seem to have appointed their successors as overseers, instructors, and administrators of the common affairs of the converts. These overseers (bishops) were afterwards selected on account of their superior zeal, learning, and sanctity. Here the spirit of evil found an opening by which to corrupt the purity of Christianity. In proportion as the body of Christians increased in number and opulence, the station of public office-bearers became more important, honourable, and lucrative, and an object of ambition. Those in the greater cities participated in the superior wealth of their flocks, and gradually, like other rulers, they began to raise to themselves an interest separate from that of the multitude. Consisting of the most learned and active members of the Christian community, their services were valuable, and gained to them

consideration and authority, whereby they were enabled to augment the power and influence of their body. When Christianity at length became the religion of the Roman empire, its office-bearers, under the names of bishops, deacons, &c. of course shared in its prosperity. They obtained liberal endowments from princes and wealthy persons, which fell under the administration of the clergy. It was soon found that in proportion as the devout piety of the people increased, a more lucrative harvest was gained by their spiritual leaders. When true piety was wanting, superstition supplied its place. Purgatory was invented,-penances were imposed, and afterwards commuted for money. The alleged relics of holy persons were brought to particular churches to increase their sanctity, and the donations of devout persons. The clergy became banded together by a common interest, and were led to submit themselves to distinguished chiefs, whose talents, reputation, or favour at the courts of princes, enabled them to aggrandize the order. The metropolitan overseers or bishops claimed a pre-eminence over the rest. The bishop of Rome, as the capital of the empire, and centre of political

union, naturally acquired a considerable pre-emin→ ence. The decline and ruin of the Roman empire, by the irruptions of the barbarians, tempted the clergy to presume farther on the ignorance of the people. The barbarians were easily converted, or rather turned into a new channel of superstition. Idolatry was introduced. Instead of Jupiter, and the gods and goddesses of antiquity, the Virgin Mary, and thousands of Christian saints, became objects of worship. Temples were built to their honour, and statues erected,—or rather the old temples and statues, erected in honour of the heathen gods and god. desses, were once more made objects of adoration, under the name of churches and images of particular saints or martyrs. False miracles were wrought; the commemoration of the death of Christ was converted into an alleged sacrifice made in the mass, to be repeated for the redemption of souls from purgatory, all to be paid for by the devout Christian. Confession of all sins to the priest was enjoined, as necessary to salvation. The clergy pretended to forgive sins; and by the aid of confession they obtained a key to the secrets of every family, and to all transactions, public or private.