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expressed by the proposition of millions of millions to unity. Supposing, on the contrary, that these are true prophecies, and that they all have been fulfilled in some particular individual, it would be equally improbable that they should all be capable of being applied to any other than he to whom they were intended to refer, and proportionally certain that the person in whom they were so fulfilled, was the person of whom they were foretold. Thus we identify the long-promised Saviour. We are convinced that Jesus of Nazareth was he that should come, and we are forbidden to look for another. And in the same manner we discover the person and system of Anti-Christ. The particulars which relate to this, are almost, perhaps quite, as numerous and minute as the other, and they are all realized in the system of Popery. It is clearly foretold that such a power as that of the Pope should be exercised in the Christian church, and should authorize and establish precisely such doctrines and practices as are publicly taught and approved in the Papal church. It is not only foretold that such a power should be exercised, but the place where and the persons by whom it should be exercised, are also pointed out. The time also is signified when it should arise, and how long it should prevail, upon the expiration of which term it shall be destroyed for evermore. These predictions are so plain that, was not the contrary undeniable, they might seem to be penned after the event, and to describe things past rather than things to come.

Some of the most eminent, among that class of commentators, who have hesitated to apply these prophecies to this system, have with candour acknowledged, that "there are many striking coincidences between the prophetic characters of the great apostasy, and the avowed tenets of Popery."* A closer resemblance than that which here appears, would not be expected between the portrait of the most skilful artist and the frame and features of the living man. The whole mystery of iniquity was naked and open to the eye of God, before it began to work in the sight of men. Of

* Whitby and Bloomfield on 2 Thess. ii.

Anti-Christ as well as of Christ, we may say," he was so named of the angel, before he was conceived in the womb" of time. Every member of "the man of sin" was written in this book-with the features of his countenance, the measure of his stature, and the place of his residence, his principles of action and plans of operation, and blessed be God, the period of his existence and the certainty of his destruction. We are not surprised at the fact, that in many cases, infidelity has been entirely abandoned, after comparing these prophetic testimonies, with the facts of history. It was a saying of Chief Justice Hale, that if a man on trial for his life, was identified by as many and as clear marks as those which apply to the Pope and Church of Rome, he should not have the least scruple in passing sentence of death upon him. Professor Gaussen declares-"that Rome is the Babylon of St. John, the Pope the Man of Sin of Paul, and the Popedom the little Horn of Daniel-is a doctrine professed by the church of Christ for 1200 years, and never disputed, but in times of unbelief and lukewarmness."

The strength of the argument hence derived, will be in proportion to the number of the particulars on which it is founded, and the object of the present article, is to bring into one view, and in as brief a space as possible, the whole testimony of the prophetic Scripturesthus furnishing to the eye of our readers a full length portrait of the system of Romanism. In common with all other writers, the author of this article would acknowledge Bishop Newton as his master in this attempt at historic painting. The main outlines were long since drawn by his hand. But with the lapse of near a century since his time, many facilities have been added to those who pursue his art, and of these advantages, the present writer deems it necessary to avail himself.

The first passage to which our attention should be directed, is that of St. Paul, in 1 Timothy iv. "Now the Spirit speaketh expressly, that in the latter time some shall depart from the faith, giving heed to seducing spirits and doctrines of devils, speaking lies in hypocri

sy, having their consciences seared with a hot iron; forbidding to marry and commanding to abstain from meats, which God hath created to be received with thanksgiving, by them that believe and know the truth. For every creature of God is good and nothing to be refused, if i' be received with thanksgiving; for it is sanctified by the word of God and prayer. If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained."

It is evident that here Timothy is required to keep in remembrance both the principles of truth he affirmed, and the perversions of sound doctrine which he predicts. Let us first then remark the prediction itself; and secondly, ascertain, if possible, its application. We say it is a prediction. It has been doubted whether the last times refers to any other than the first age of the Gospel, and therefore, it has been supposed that the language of the apostle is but a protest against the mystery of iniquity which had even then begun to work. Yet even upon this supposition it is a prediction still-for the apostle refers to the errors in question, as having been "expressly" foretold by "the Spirit," before "the last times" had begun and by reference to the Old Testament, we are able to identify the place where it is written. "Daniel hath foretold the worship of new demons or demigods;" (ix. 38) declaring that this worship should be accompanied with a prohibition of marriage, and that this worship should take place in the latter times. The resemblance and identity of the two passages, are not indeed so evident to the superficial reader of our translation; but the researches of the learned have left no room to doubt that the one is the original to which the other refers.

But, indeed, the supposition above noticed, is not capable of support. The phrase, "the last times," embraces the whole period of the dispensation-so that this might be a prophecy of that which was to come, as well as a protest against that which was already revealed. Nay, the "last times" is an expression often confined to the latter ages of the Chris

tian dispensation, and that the expression here is used in this restricted sense, is proved by the fact that Daniel in the parallel passage affixes this apostasy to the period of the little horn, or of Anti-Christ, which was to arise during the latter part of the last of the four kingdoms, and to continue for a time and times and half a time. The expression in the text is the same used in other passages of the Epistles, where the scope is evidently and exclusively prophetic of distant periods and events.

It follows, therefore, that this is a prophecy not derived merely from the page of the Old Testament, but dictated also by the apostle's own inspiration, not only announced by Daniel who spake as he was moved by the Holy Spirit, but confirmed by Paul according to the wisdom given unto him."

This, then, is a prophecy-and where are we to look for its fulfilment? Some have supposed that the words have respect to what was speedily to happen, and which in a comparatively short time did happen, as the destruction of Jerusalem, and the prevalence of the Gnostic heresy. But this is admitted to be liable to insuperable objections, and is almost universally abandoned. The advocatest of this view themselves, though sustaining their individual opinions with abundant learning, have not been able to adopt any one harmonious and consistent application of the whole. Their scheme, therefore, must fail, for their witness agrees not together. It is true, that even in the apostle's days, this mystery of iniquity began to work, and hence a reference to some of its features may be found in some of the Epistles which are not prophetic. Hence it was necessary for Timothy to put his brethren in remembrance of the great principles of truth and duty, which were even then likely to be compromised and adulterated. But the full development of the system of error referred to, was, doubtless, not to be witnessed till a much later period-though the warning was to be given before it came to pass, that Christians might be

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incited to watch its approach, and if possible, counteract its influence; or that when it was come to pass, they might believe the warning which had been given to them.

Some have adopted an opposite extreme, and supposed that it has never yet been, though certainly to be fulfilled. But it would seem as if there were very little either of necessity or authority for it. The experience of the Church has witnessed to the fulfilment of the prophecy, in systems already established, and the teaching of the Church forbids us to look for any further fulfilment than that which shall be afforded by their final overthrow. Bloomfield admits that it is only within "the last half century," that this has had the support of "eminent expositors." The primitive Christians, we are told, were wont to pray for the peace and prosperity of the Roman empire, because they were warned that immediately upon its dissolution, the man of sin was to be revealed. So that, "if tradition hath any authority, there is none that hath a better title to be esteemed apostolical." Nay, if we are to be called to "union, upon the principles of the Reformation," we must begin, by adopting the received opinion of all the founderst of the Protestant churches that Anti-Christ is already long since come, and is even now in reality, if not in appearance, hastily approaching his final destruction.

If this opinion prevail over the other two, it remains, that the fulfilment of the prophecy has been realized either in Mohammedism or Popery; but the former is generally admitted to be untenable, because both the origin and character of the eastern imposture fail to correspond with the description of this apostasy. It remains, therefore, that we notice the fulfilment of the prediction, in the deeply rooted and wide spread corruptions of Christian doctrines and moral duties, which authentic history and accurate observation enable us to discover in the system of the Romish church.

* Bloomfield.

See Literalist, vol. 2, Cunninghame's Political History, Pref. p. 8.

This is indeed a painful conclusionfor it involves a most serious accusation against the principles and practices of a multitude of our fellow-creatures, whom no man can number-even of those who have professed the faith, and prophesied in the name of the Lord. But the truth of God must be confessed, without respect to the persons of man. It is not uncharitable feeling, but rather undeniable facts that lead us to the conclusion.

Of course, the fact is denied by all those professedly Christian divines, who are biased in favour and pledged to the support of the system, whose official character and ecclesiastical pretensions are involved (though many of them have exhibited a zeal and sincerity worthy of a purer faith.) It has often been questioned by many of those who in this great controversy are on our part. But we have seen the difficulties in which they are entangled in consequence.

Ignorance of facts and tenderness of feeling have no doubt occasioned some of the differences of opinion which have prevailed among Protestant divines on this subject. A lurking partiality for many of the peculiarities of the Romish church, and a deep, rooted antipathy to opposing errors, have induced some to "speak gently of our sister's fall," and obliged them to apply to something else, the stern and appalling denunciations of the apostles and prophets.*

But notwithstanding the partial discrepancy which has prevailed, and which on every subject short of actual demonstration was to be expected-we may appeal for support of our own convictions to a vast preponderance of testimony, from the most unexceptionable sources. The mild and tolerating Tillotson asserts that this passage contains "an exact description of that great apostasy, which has prevailed in the western branch of the Christian church." Bishop Newton, liberal to a fault in his religious opinions, has vindicated this interpretation at great length and in a masterly manner.

This is true of the Oxford Tracts. See Faber's Provincial Letters, and Cunninghame on Anti-Christ, p. 20, 21.

† Works, 8vo. Ed. vol. iv. p. 130. 3

And Thomas Scott, than whom no man is more venerated in the Christian world, as a master in Israel, who regarded not the persons of men, nor indulged his own preconceived opinions, but earnestly sought and boldly taught the way of God in truth, observes, that the merest "smatterer in ecclesiastical history must know what corruption of Christianity most entirely accords to this description. The Judaizing teachers and the Gnostics and others, contended indeed for some of these superstitions :-but it was reserved for the Church of Rome fully to prove the truth of the Sacred Scriptures, by accomplishing these predictions, in their most detestable enormities." And so we may add, that among the followers of Mahomet, and in most of the Oriental churches, some features of this apostasy have appeared and some harm of its influence been felt; but it was left for the Church of Rome to exemplify all its characteristic traits, and to develop all its fearful capabilities. Bishop White, also, who is acknowledged by all to have been a man of exemplary moderation, expressest his "full persuasion that the Romish doctrine was the very matter prophesied of in Scripture, as that which should be set up in the Christian church." Having thus ascertained the scope of this passage in general, we may proceed to consider the meaning of its particular expressions.

What, then, is it that the Spirit is said by St. Paul to speak expressly?" The result foretold is that "some shall depart from the faith, giving heed to seducing spirits and doctrines of devils, speaking lies in hypocrisy, having their consciences seared with a hot iron; forbidding to marry, and commanding to abstain from meats." Some shall depart or apostatize from the faith. One of the most distinguished Protestant divines, who have doubted the propriety of applying this passage to the Romish church, assigns as his principal reason, that it has never avowedly cast off the profession of Christian faith. But, in fact, an

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apostasy may be either total or partial, when we renounce the whole, or deny some principal or essential part of it. The Jews never renounced the true God, yet the idolatry of Ahaz is termed his apostasy. And so may it be called in the Christian church, when men worship God by an image or representative, or worship other beings beside the true God, or pray to other than the one Mediator between God and man. This is apostasy from the faith. It is rebellion against God and Christ, it is renouncing them in effect-though not in profession. And certainly the Romish church authorizes and practises the same defection as that of the Israelites-in the worship of images, the adoration of the host, the invocation of saints and angels, the oblation of prayers and praises to the Virgin Mary, as much or more, than to God blessed for ever.

It is added, that they shall give heed to seducing spirits and doctrines of devils. By this it is meant not merely that his apostasy shall be the work* of evil spirits

which is a matter of course, in regard to this and every other form of wickedness. It is rather to be understood of the matter of the apostasy than its authors. Spirits are supposed to be the same as doctrines, as it is written, believe not every spirit.

The word seducing, too, may mean erroneous or idolatrous. These erroneous doctrines are further explained to be doctrines of devils-but it should rather be demons, meaning here, as in some other places in Scripture, not evil spirits, but deceased men and angels, those mediators and intercessors between God and men. The Spirit, therefore, declares that they should not only apostatize after the manner of the Jews, but adopt the idolatrous theology of demons, professedly the Gentiles. And, surely, the worshipping of saints and angels now, is in all respects the same that the worship of demons was in former times. The name only is different; the thing is identically the same,

"What is said here of the apostasy being the result of the teaching of demons, as in Colossians ii. 22, well answers to what is said to the Thessalonians of the working of Satan, in the deceit there predicted."-Elliott's Hor. Apoc., p. 833.

and even the ceremonies with which this worship is accompanied, are remarkably similar. The burning of incense, the sprinkling of holy water, the lighting of candles, the hanging up of offerings, the canonization of deceased worthies, attributing miraculous powers to their bones and relics-these and a hundred others are equally parts of Pagan and Romish superstition.

The Apostle proceeds to show by what means this apostasy should be introduced and established. Speaking lies in hypocrisy or rather, through the hypocrisy of liars, having their conscience seared with a hot iron. And has not the idolatry of the Romish church, and the worship of the dead, particularly been diffused through the world by such instruments and agents as have changed the truth of God into a lie, and worshipped and served the creature more than the Creator. It were impossible to relate the falsehoods which have been obtruded upon mankind by monks and priests and bishops, the fabulous books, legends, miracles, apparitions, or even persons, which have been imposed upon the credulity of mankind. The confidence with which their authors have declared them shows that their consciences must have become seared. As when a heated iron is applied to a mortified limb, to destroy the sensibility of the diseased part, so they seem to have sur rendered themselves to the influence of some false and pernicious principles, and from deceiving others, have, themselves been permitted to believe the lie, and become incapable of discerning at all the spirit of truth, and the spirit of error. There are two particular features of this apostasy added to this general description. The same impostors who should promote the worship of demons, should also be found forbidding to marry, and requiring to abstain from meats; and surely the Romish church is notorious for enjoining celibacy upon her clergy and religious orders, and commanding certain times of fasting, making a vain distinction of meats, making the tasting of flesh a mortal sin. It is the rule and glory of the monastic orders, to abstain from meats and marriage. Celibacy was adopted under pretence of chas

tity, and abstinence under pretence of devotion. That these particular kinds of hypocrisy should be adopted, none but the Spirit could have foreseen-yet this pretended purity and mortification have had an important bearing on their sys tem of belief, securing a greater reverence to their persons, and a readier reception to their doctrines.

But while we cannot do other than regard this prediction as marking the apostasy of Rome, we admit, that Rome only inherited and shared this apostasy. It has been proved-by Protestant writers*, too,-that this description cannot be equitably applied to the Papacy, as distinguished from the church Catholic; since every characteristic of it would have had its accomplishment in the ecclesiastical system of the fourth century, even if no such despotism as that of Rome had afterwards come into existence. Nevertheless, we apply it to her also, because this idolatry and asceticism have affected in an equal degree, the western church, where indeed they have assumed their most severe and regulated form, and they are still extant among us, unaltered in principle and practice, as main elements of Romanism.

We may now proceed to consider the other prophecies, which relate to this subject. St. Paul refers to some of these in the passage already considered. "The Spirit speaketh expressly." Some have found the place where it is written, in the book of the Prophet Daniel, and the researches of the learned have left no doubt, that if that be the original, this is a faithful copy. But St. Paul had himself in previous epistles spoken of these things, according to the wisdom given unto him-and some have supposed that he was here reiterating his own testimony. Be this as it may, since Paul and Daniel were moved by one and the same Spirit, and as St. John also, in his Epistles and the Apocalypse written afterwards, omitted not these among the things which must be hereafter; we may apply to them all, the assertion of the apostle,

Ancient Christianity, Am. Ed., p. 406-20. Joseph Mede was equally discriminate and impartial. See Faber's Letters.

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