“There is scarcely anything which strikes the mind of the careful student of ancient ecclesiastical history with greater surprise than the comparatively early period at which many of the corruptions of Christianity, which are embodied in the Romish system, took their rise; yet it is not to be supposed that when the first originators of many of these unscriptural notions and practices planted those germs of corruption, they anticipated or even imagined they would ever grow into such a vast and hideous system of superstition and error, as is that of popery.... Each of the great corruptions of the latter ages took its rise in a manner which it would be harsh to say was deserving of strong reprehension.... The worship of images, the invocation of saints, and the superstition of relics, were but expansions of the natural feelings of veneration and affection cherished toward the memory of those who had suffered and died for the truth.”[422] Robinson, author of the “History of Baptism,” bears the following testimony:— “Toward the latter end of the second century most of the churches assumed a new form, the first simplicity disappeared; and insensibly, as the old disciples retired to their graves, their children along with new converts, both Jews and Gentiles, came forward and new modeled the cause.”[423] The working of the mystery of iniquity in the first centuries of the Christian church is thus described by a recent writer:— “During these centuries the chief corruptions of popery were either introduced in principle, or the seeds of them so effectually sown as naturally to produce those baneful fruits which appeared so plentifully at a later period. In Justin Martyr’s time, within fifty years of the apostolic age, the cup was mixed with water, and a portion of the elements sent to the absent. The bread, which at first was sent only to the sick, was, in the time of Tertullian and Cyprian, carried home by the people and locked up as a divine treasure for their private use. At this time, too, the ordinance of the supper was given to infants of the tenderest age, and was styled the sacrifice of the body of Christ. The custom of praying for the dead, Tertullian states, was common in the second century, and became the universal practice of the following ages; so that it came in the fourth century to be reckoned a kind of heresy to deny the efficacy of it. By this time the invocation of saints, the superstitious use of images, of the sign of the cross, and of consecrated oil, were become established practices, and pretended miracles were confidently adduced in proof of their supposed efficacy. Thus did that mystery of iniquity, which was already working in the time of the apostles, speedily after their departure, spread its corruptions among the professors of Christianity.”[424]