If the doctrines of the Christian religion be mysteries inaccessible
to reason; if the God it announces be inconceivable, we ought not to be
surprised at seeing the rites and ceremonies of this religion mysterious
and unintelligible. Concerning a God, who hath revealed himself only to
confound human reason, all things must necessarily be incomprehensible
and unreasonable.
The most important ceremony of the Christian religion is called baptism.
Without this, no man, it is held, can be saved. It consists in pouring
water on the infant or adult, with an invocation on the name of the
Trinity. By the mysterious virtue of this water, and the words by which
it is accompanied, the person is spiritually regenerated. He is cleansed
from the stains, transmitted through successive generations, from the
father of the human race. In a word, he becomes a child of God, and is
prepared to enter into his glory at death. Now, it is said, that the
death of man is the effect of the sin of Adam; and if, by baptism, sin
be effaced, why is man still subject to death? But here we are told,
it is from the spiritual, not bodily death, that Christ has delivered
mankind. Yet this spiritual death is only the death of sinfulness. In
this case, how does it happen that Christians continue to sin, as if
they had never been redeemed and delivered from sin? Whence it results,
that baptism is a mystery impenetrable to reason; and its efficacy is
disproved by experience.1
In some Christian sects, a bishop or pontiff, by pronouncing a few
words, and applying a few drops of oil to the forehead, causes the
spirit to descend upon whom he pleases. By this ceremony the Christian
is confirmed in the faith, and receives invisibly a profusion of graces
from the Most High. Those who wandering farthest from reason, have
entered most deeply into the spirit of the Christian religion, not
contented with the dark mysteries common to other sects, have invented
one still darker and more astonishing, which they denominate
transubstantiation. At the all-powerful command of a priest, the God of
the Universe is forced to descend from the habitation of his glory, and
transform himself into a piece of bread. This bread is afterwards
worshipped by a people, who boast their detestation of idolatry.2
1 The ceremony of baptism was practised in the mysteries of
Mythias, and those initiated were thereby regenerated. This
Mythias was also a mediator. Although Christian divines
consider baptism necessary to salvation, we find Paul would
not suffer the Corinthians to be baptised. We also learn
that he circumcised Timotheos.
2 The Bramas of Indostan distribute a kind of grain in their
pagodas: this distribution is called Prajadnn, or
Eucharist. The Mexicans believe in a kind of
transubstantiation, which is mentioned by father Acosta. See
his Travels, chap. xxiv. The Protestants have had the
courage to reject transubstantiation, although it is
formally established by Christ, who says, "Take, eat; this
is my body." Averoes said, "Anima mea fit cum philosophie,
non vero cum Christianis, gente stolidissima, qui Deuni
faciunt et comedunt." The Peruvians have a religious
ceremony, in which after sacrificing a lamb, they mingle his
blood with flour, and distribute it amongst the people.--
Aluetanae Quest, lib. ii. cap. 20.
In the puerile ceremonies, so highly valued by Christians, we cannot
avoid seeing the plainest traces of the Theurgy practised among the
Orientals, where the Divine Being, compelled by the magic power of
certain words and ceremonies uttered, by priests, or other persons
initiated into the necessary secret, descends to earth and performs
miracles. This sort of magic is also exercised among Christian priests.
They persuade their disciples that, by certain arbitrary actions, and
certain movements of the body, they can oblige the God of Nature to
suspend his laws, give himself up to their desires, and load them with
every favour they choose to demand. Thus, in this religion, the priest
assumes the right of commanding God himself.
On this empire over their God, this real Theurgy, or mysterious commerce
with heaven, are founded those puerile and ridiculous ceremonies
which Christians call sacraments. We have already seen this Theurgy
in Baptism, Confirmation, and the Eucharist. We find it, also, in
penitence, or the power which the priests of some sects arrogate to
themselves, of remitting, in the name of Heaven, all sins confessed
to them. It is seen in orders, that is to say, in the ceremony which
impresses on certain men a sacred character, by which they are ever
after distinguished from profane mortals. It is seen in the rites and
functions which torture the last moments of the dying. It is seen in
marriage, which natural union, it is supposed, cannot meet with the
approbation of Heaven, unless the ceremony of a priest render it valid,
and procure it the sanction of the Most High.1
1 The number of Roman Catholic sacraments, seven; a
cabalistic, magic, and mysterious number.
We see this Theurgy, or white magic, in the prayers, forms, liturgies,
and, in short, in all the ceremonies of the Christians. We find it in
their opinion, that words disposed in a certain manner can influence
the will of God, and oblige him to change his immutable decrees. Its
efficacy is seen in exorcisms, that is, ceremonies, in which, by means
of a magic water and some mysterious words, it is pretended that evil
spirits which infest mankind can be expelled. Holy water, which has
taken the place of the _aqua lustralis_ of the Romans, is believed by
certain Christians to possess astonishing virtues. It renders sacred,
places and things which were profane. In fine, the Christian Theurgy
being employed by a pontiff in the consecration of a king, renders
him more respectable in the eyes of men, and stamps him with a divine
character.
Thus all is magic and mystery, all is incomprehensible, in a religion
revealed by God himself, to enlighten the darkened understanding of
mankind.