mystic scrolls, and though we may not be sure that we have the precise key to this Divine arithmetic, yet we have strong probability in favour of one of two methods of computing this prophetic time. The first is that of Bishop New ton, and other writers of high authority. Anti-Christ arose (according to the Sacred Scriptures), in the latter times of the Roman empire, after it was divided into ten kingdoms. The pope was established in spiritual supremacy, in the seventh century, but he became not a temporal prince, i. e. a horn, till the eighth century. In 727, Rome revolted from the exarch of Ravenna, and shook off allegiance to the Emperor of Constantinople. This is taken as the beginning of Anti-Christ, and for this reason, that though the mystery of iniquity had begun to work ever since the apostles' days, and though the Man of sin was conceived and born long before this date, now only could he be said to be revealed in the maturity of his powers and pretensions.

From this beginning, we may anticipate the end-for the little horn was to continue for a time and times and a half. The beast had power given him for forty and two months. The two witnesses were to prophesy one thousand two hundred and three score days, and the woman was to continue in the wilderness the same period. Now, all these events are connected with each other, and all the dates affixed to them are reducible to the same period, viz. 1260 years.* This is the period assigned accordingly to the Romish church, and if so, it has not yet elapsed, nor can it till about the two thousandth year of our Lord, or the six thousandth year of the world. We are told, indeed, that for the elect's sake, the days shall be shortened-but how much we cannot tell. We know, however, that at the end of this full period, a very early tradition of Jews and Christians, and even heathens, leads us to expect great changes in the natural and moral world. Then the Sabbatic rest of the seventh day will remain to the people of

God-when the saints live again, and reign with Christ a thousand years.

The second view is, that of most writers* on prophecy in the present day. It is matter of history, that the Pope of Rome, in 533, received the grant from the Emperor Justinian, which constituted him, nominally at least, the universal bishop of the Christian church, the adoption of which title, (according to the sentence of one of his most illustrious successors, who had grace enough to decline it for himself, and to denounce it in others) constituted him, certainly, the forerunner of Anti-Christ. This is marked as the commencement of the 1260 years of spiritual despotism, although the zenith of papal power had not then arrived

because it is no where stated in Sacred Scripture, that the period is calculated from the maturity of this awful apostasy. This was indeed the first tangible demonstration of its existence. From that time the avarice, ambition, and secularity of the Roman see, gradually developed its subtle and cruel policy. Tracing the course of this despotism through a dark period of 1260 years, we are brought down to the remarkable era of 1792when by the fall of the French monarchy, a strange and fearful revolution took place in the condition of the papal church. Previous to this time, notwithstanding the partial resistance which the papal power had experienced from some of the sovereigns of Europe, it continued through all the central territories of the Roman empire, to hold the saints in subjection. Neither in France, Spain, Portugal nor Savoy, were Protestants tolerated-nor in any central part of the Western Empire, save in some of the cantons of Switzerland. Europe appeared to slumber in perfect security. The Protestant faith had lost much ground since the Reformation-nor was there any prospect of regaining it. England was the only portion of the ancient Roman empire, that had wholly embraced the Reformation, and destroyed the papal authority within its dominions. But at the period spoken of, a series of events began, which has shaken to its foundation, the spiritual power of the

* Cunninghame Noel, p. 100. Lit., vol. 1.

papacy, throughout the greatest part of the Western Empire. The monastic orders were annihilated, the property of the church confiscated, many spiritual principalities secularized; and in France, the Netherlands, and every part of Germany, Protestants have, by a new constitution of these kingdoms, obtained not only a complete toleration for their private opinions, but an equal claim to offices of public trust. These events seem to afford decisive evidence, that "the judgment to consume and destroy the dominion" of the papacy, began to sit at the fall of the French monarchy in 1792, and consequently that the period during which the saints and times and laws of the church were given into its hands, have elapsed. It is true, that since that time the power of the papacy seems to be recovering its ascendancy. The order of the Jesuits has been re-established, and the pope has recovered his temporal possessions. But all these efforts made to prop up a falling edifice, may be compared to the labours of children in giving solidity to houses built with sand. The judgment is still sitting, and we must wait to see the end. The period in which we live is pregnant with events of the most stupendous nature; and if we may judge of the future by the past, the astonishing celerity with which events have succeeded each other, serves to show that the utter end of the papal dominion is not distant. The blow already given to the papal power, may be justly deemed incompatible with its long established domination-and the probability is great, that within the limit of another generation,* the sign of the Son of Man may appear in the heavens, and the redemption of his church be revealed.

Be it admitted that the present condition of the Romish church is one of partial resuscitation. Though her heel has

The ablest chronologers of the present time, contend that the earth is older than has been supposed, by one hundred and thirty-two years; and therefore that the seventh day or seven thousandth year begins in 1864. See Bickersteth's Guide to the Prophecies, and Elliott's Horæ Apocalypticæ. Had Bishop Newton been aware of this, it would doubtless have affected his calculations, especially if he had lived to see the changes which have taken place since his day,

been sorely bruised, and the bounds of her habitation in a great measure shortened, still her hand sways a mighty sceptre of moral influence, and her breast never swelled with loftier anticipations than at this very moment. But, nevertheless, we believe her doom is sealed and her days numbered that the temporary advantages which she enjoys, will only enable her to fill up the measure of her iniquities, and prepare the way for her final destruction, at the coming of him who will consume her with the breath of his mouth, and destroy her with the epiphany of his presence. Yet, we believe, that the beast has already received its death-wound. Some parts of its system may exhibit symptoms of unusual activity, but its general interests must continue to languish. Nor can it ever be restored to health, though its last struggles and efforts, like those of a dying monster, may be terrible to all who behold, and dangerous to all that are near.

And now, after all this detail of facts and coincidences, it may be asked, what have we to do with them? To this I answer, we are bound to protest against this system of belief and practice, and by all proper means, to counteract its influence, and hasten its overthrow. It may be said, that these are things of former days and other climes. Were it even so, the fact that these things ever had been, would justify our application of the prophecies, and furnish an elucidation of some of the most striking portions of the Scriptures. And that they have been so, we are assured; for he that runs may read them, not only in the partial accounts of avowed enemies to the system, nor only in the practice of injudicious individuals among its friends, but in the decrees of her popes, and the decrees of her councils. But are they not so still? Restrained in its operation this system certainly is, but that it is reformed in principle, where is the evidence? Evidence of this we must demand; and nothing will afford it, but a public disavowal in her standards, like that which the Protestant churches once made, and which we must continue to make, while a vestige of this system remains upon earth. But instead of this, we find a positive ratification of them, at

this very day, in this very land, by the highest authority in the most unqualified terms. And this being the case, we cannot give place to her, no, not for an hour, not only, not by subjection, but even by fraternal intercommunion. "Nay, we are to remember, that it was the commendation of the church at Ephesus, that they hated the deeds of the Nicolaitanes, which Christ also hates and though men daub over their sinful indifference with the false varnish of liberality, charity, and so forth, it will be an awful item against our souls, if we do not hate-actively hate the deeds of Anti-Christian Rome, and prove it by exposing the vile snare, that we may disown those that are taken captive, and preserve those who are assaulted by this delusion. We must not fritter away God's truth, and trample out his line of demarcation between a holy worship, and the polluted sacrifice of an idol temple." I speak of the system. I say nothing of the characters of its individual advocates-to their own master they stand or fall. But, as one has said, "We need not tamper with our faith, by sitting down to ascertain how much of Christianity I can discover in individuals actively promoting a system against which God has pronounced an irrevocable and withering curse."* In immediate connection with one of the passages, just considered, there is this striking observation-" If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ."

It would seem as if this injunction itself were prophetic-anticipating in its very language, the necessity and importance of the direction it gives. At least we recognize it as a timely admonition which has been by many too much unheeded. It has been truly asserted, that "the ministers of the Gospel in recent times, have not been sufficiently impressed themselves, and therefore have not warned the brethren of their household of faith, of the diversified evils and unscriptural practices and pretensions of the papal church." Many have been

awake to these enormities, but have not seen any cause for apprehension of their revival among ourselves. Many have been aware of this danger, yet have doubted the expediency of any direct opposition to their progress; or if they have ventured to give the warning, they have not been prepared to apply the language. of these prophecies to the system which yet they so clearly describe; and thus lost a vantage ground in the controversy. We do not wonder that the great invisible Anti-Christ should adopt all possible means to divert the attention of men from the silent operatian of this his mightiest instrument of moral and political evil. This he has done by means of that recondite learning and false tenderness and groundless security and timid policy, which have thrown a cloud of uncertainty over these prophetic Sacred Scriptures, and consigned them to utter obscurity; for well he knows, that while men sleep, their enemy may sow his tares and hope to reap another harvest of souls. "Hence it has come to pass, that our congregations and communities are either ignorant or careless" on the whole controversy. Nay, more, from a common law of reaction, it would seem as if former aversion had given way, and a strong prepossession in their favour were springing up and spreading abroad. For "if a Christian now speak of that church after a Scriptural manner, or in the language of our reformers, who sealed their protest with their blood-he would be generally called a bigot, or at least be esteemed strangely deficient in that modern substitute for Christian charity so falsely called liberality, when applied to the truth of God, and the concerns of the soul. Hence the minister of the Gospel, who should lift up his voice like a trumpet to put the brethren in remembrance of the enormities formerly committed under this apostasy, against the real members of Christ's mystical body, and the probability, yea, certainty of a renewal of the same, wherever civil disabilities are removed and expediency allows; instead of being acknowledged and honoured as a good minister of Jesus Christ, he would be generally regarded as exciting unnecessary apprehensions, and manifest

ing improper emotions, in the present advanced state of knowledge and benevolence."

There are those who think that ministers of the Gospel forget their proper place, and abandon their proper office, of quietly feeding their flocks at home, by thus entering into the battlefield of religious controversy. Of such, we would ask, is there not a cause? We are persuaded that this contest involves the hopes not only of every Protestant Christian, but of every American citizen. The fact we believe to be undeniable, that there is a powerful conspiracy against the government of our country. The principles and plans of the philosophic Schlegel are in the full tide of successful operation in our land; and it scarce needs the prophetic warning of the philanthropic Lafayette, to assure us that they are likely to succeed, at least for a time. Some indeed still cry peace and safety, but many that once felt secure, are now filled with apprehension. Liberal Christians begin to admit it; calculating politicians do not deny it. Apathy and timidity prevent those who profess to be the guardians of the country's weal, from putting forth bold and prompt endeavours, to stop the increase of those who are fast pre-occupying our national territory, and to counteract the influence of those principles, which are necessarily inimical to our civil constitution.

Little, perhaps, can we hope to do for the enlightening and conversion of those who are already the victims of these errors. There is a fatal conservativism in the system that holds them in bondage. They are generally shut out from all access to the only source of infallible testimony, the only standard of undefiled religion. Their fundamental principle is not to doubt, much less to investigate its truth and authority. Rome cannot reform herself, without denying herself

and therefore we must wait for their release, till God shall please to destroy the entire system, as he will with the brightness of his coming.

But much may be done, to prevent others from falling a prey to this delusion, by reminding our still nominally Protestant people, of the real character of the system in question, unfolding all its disguises, and detecting it in its very germ. Without molesting others, whom we have neither the power nor the wish to harm, we may at least be allowed to banish and drive away all strange doctrines from among ourselves. The necessity of earnest and decided, yet peaceful and prudent effort, to promote this object, is becoming every hour more deeply felt, by the ministers of every Protestant denomination; and every one should resolve to contribute his mite to the great cause of Christian truth, and human happiness.

If we have faith as a grain of mustard seed, we shall look for the fulfilment of the word of God, and depend upon the power of his arm to bring it to pass. Meanwhile to bear our witness to his truth and power, is the humble but important duty he hath assigned us-and to bear it openly, solemnly, affectionate ly, through evil report and good report, is the way both to secure his favour for ourselves, and to hasten the manifestation of his power upon the earth. Let us bear our pitchers and blow our trumpets at his command, and the walls of Babylon will be, in due time, laid low, and the mountains that support it be removed into the sea. Let us prophesy amid the dry bones, and an exceeding great army shall be raised up for the battle of the Lord of hosts.

And finally, we shall be able to join in the triumphal song Allaluiah, the kingdoms of this world are become the kingdoms of our Lord, and he doth reign for ever and ever. Amen.

66

THAT idolatry is the highest of all crimes, is sufficiently proved by the place it occupies in God's holy law. First of all, as the most fundamental of all principles, it is commanded, Thou shalt have none other Gods before ME." And another and more specific mandate immediately follows, fencing round the first with several distinct explanations, and so clearly leaving Rome without excuse, that she admits her own guilt by positively excluding this second commandment from the table which she uses! "Thou shalt not make thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the waters beneath the earth: Thou shalt not bow down thyself unto them, nor serve them: for I, the Lord thy God, am a jealous God."

This prominence given to the prohibition of idolatry, is doubly justified, by its essential necessity, and by man's constant tendency to fall into that temptation. Idolatry is the one grand offence, and main root of evil, in the heathen world. St. Paul declares, that "they are without excuse; because that, when they knew God, they glorified him not as God, but changed the glory of the incorruptible God into an image made like unto corruptible man, and to birds, and fourfooted beasts, and creeping things:" wherefore, as they did not like to retain God in their knowledge, God gave them over to a reprobate mind:" And thus, through IDOLATRY, "the whole world lieth in wickedness."

God then selected a single family; redeemed them out of bondage "with a mighty hand, and an outstretched arm;" showed great signs and wonders; and then gave them those plain and positive commands which we have just quoted. And to those commands he added, not

only the richest promises of reward for obedience, but the most awful threatenings that heart could conceive, or tongue express, in case of disobedience. One whole long chapter, the xxviiith of Deuteronomy, is entirely occupied with denunciations of the woes which should come upon the children of Israel, (and which did come upon them,) "if they should go after other gods to serve them." And the rest of the books of the Old Testament are filled with the histories and other proofs, which confirm both the essential importance of this command, and the necessity for its constant repetition.

But the more emphatically to represent to us the intimate nature of the connection which it pleased God thus to institute, between Himself and those whom He had "espoused" and taken to be His own, He is pleased, in various passages of Scripture, to represent it to us in the light of a marriage-covenant, entered into between his church upon earth and Himself. "Thus saith the Lord God unto Jerusalem: Thy birth and thy nativity is of the land of Canaan; thy father was an Amorite, and thy mother an Hittite."

"And I spread my skirt over thee, and covered thy nakedness; yea, I sware unto thee, and entered into covenant with thee, saith the Lord God; and thou becamest MINE." "But thou hast been as a wife that committeth adultery, which taketh strangers instead of her husband." "Wherefore I will judge thee as women that break wedlock and shed blood are judged; and I will give thee blood in fury and jealousy." (Ezek. xvi.) And again: "Plead with your mother, plead, for she is not my wife, neither am I her husband: let her therefore put away her whoredoms out of her sight, and her adulteries from between her breasts." "She shall follow after her lovers, but she shall not overtake them; and she shall seek them, but shall not find them; then shall she say, I will go and return to my first husband, for then was it better with me than now." (Hosea ii. 7.) And again :