How juftly may prefent Rome, for her perfecution, idolatry, and other notorious wickedness, be called "myftical Babylon ;" and be fpiritually (or figuratively) ftyled "Sodom and Egypt," (the place where wickedness has arifen to a most amazing height, and the people of God have been under a long and cruel bondage)," the mother of "fornications, and of the abominations of the earth!" Rev. xi. 8. and xvii. 5.

Ver. 4. "Who fets himself in oppofition to, and exalts himself " above, every one that is called a God, or even the imperial dig"nity; fo that he fitteth in the temple of God, as it were a God; "fhewing himself that he is a God."

Ods, without the article, fignifies a God. And here it is evidently distinguished from, and opposed to, is, "the Supreme Deity, the one true God," in whofe temple, it is prophefied, the man of fin would place himself.

Princes and magiftrates are, in Scripture, called Gods. And, in the Apoftle's days, car was the Greek name or title for the Roman emperor. If, therefore, we underftand, by oilaoua, the imperial dignity, then the Apoftle rifes in his difcourfe, and prophefies,

that the man of fin would exalt himself, not only above every one "that is commonly called a God upon earth, but even above the "majefty and dignity of Cæfar, the Roman emperor himfelf, the "higheft of all earthly Gods." And, as oCaopa is connected with every one that is called a God, it is moft natural to understand it of the imperial dignity.

It was the opinion of several of the ancients, that by the temple of God, where this tyrannical power would fix his feat of empire, is meant, not the temple at Jerufalem, but the Chriftian church. And, to confirm this interpretation, it may be obferved, that, in other texts of the New Teftament, the Chriftian church is called "the "temple of God," or compared to a temple. This prophetic intimation, that he would fit in the Chriftian church, may lead us to fuppofe, that he would profefs himself a Chriftian.

Now it is extremely eafy to point out facts, which will fully anfwer this description. For how proudly has the bishop of Rome thus exalted himself, and been ftyled, by his flatterers and abject dependents, "A God, who ought not to be called to an account; "the fupreme deity on earth; king of kings, and lord of lords; by "whom princes reign, and upon whom the right of kings depends!" Nay, the gloffator upon the canon law hath given him the high and blafphemous title of "our Lord God, the Pope *." And the Popes have acted accordingly; abfolving subjects from their allegiance to their lawful princes, fomenting and raifing rebellions, depofing or murdering rightful princes, and, at pleasure, fetting up others in their ftead. With what pride and haughtiness have they called emperors, their vaffals! and even obliged some of them to hold the bridle, till his holiness, the Pope,

T2 has mounted his horfe! or to

bear

* Vid. canon. Diftin&t. 96. c. fatis evidenter.

bear up his train after him, when his holiness has been pleased to walk in a pompous proceffion! With what amazing infolence have the Romish priests, with the approbation and encouragement of the Pope, fiercely oppofed, and even whipt, fovereign kings and princes! And the Pope has fet his foot upon an emperor's neck.-He has claimed the fole right of nominating, invefting, or confirming, the princes and rulers of the earth.-If this be not to "exalt himself "above every one that is called a God," or even the emperor himself, there can be no event to answer this, or any prophecy whatever.

I am perfuaded that Cape was intended to denote the imperial dignity. But, if we should underftand it (as fome do) of the objects of, or things pertaining to, religious worship, the prophecy would, in that fenfe, be verified by correfpondent events. For does not the bishop of Rome claim the fole power of ordaining facraments, confecrating altars and images, canonizing faints, and appointing what fort of religious worship fhall be paid, as well as to whom? Otherwife, how comes it to pafs, that the Virgin Mary is more frequently invoked than the God and Father of our Lord Jefus Chrift?-Is not this evidently a religious tyranny, founded in, and ftill fupported by, a pretence to religion? Other potentates have fometimes called in religion for a pretence; and laid afide that pretence, when their purpofe has been ferved: but no tyranny, befides this, hath been entirely founded in, and all along carried on, merely by a pretence to religion.-And how exactly has the Apoftle expreffed this, when he foretold " that the man of fin would fit in the

temple of God, as a God?" i. e. under a religious pretence, he would lay claim to the power of a temporal monarch*. Under pretence of being the head of the catholic church, and (in ordine ad fpiritualia) as having all fpiritual power, he would thus exalt himself.—And I need not fay that, under this colour, the bishop of Rome has claimed a most exorbitant power; and that herein "his kingdom is diverfe from all kingdoms." Dan. vii. 23. For other princes rule, in their own dominions, by their temporal power. But, under the notion of fpiritual power, the Pope claims dominion in kingdoms and countries, where a foreign, temporal prince could have no claim. So that, though he does not pretend to be a God, or a mere temporal prince, yet he fhews himself to be one, and has been, in reality, poffeffed of equal, or greater, power.

From the Proteftants faying that, by the temple of God, in this "prophecy, is meant the Chriftian church," Bellarmine would infer," that then the church of Rome must be the church of God; "because there the Pope fitteth upon his throne." But the argument is vain and frivolous. And no more will thence follow, than that the church of Rome may be called the church of God, in the fame fense as "an adulterous woman" may be called a wife: [fee Rev.

xvii,

*Lactant. L. 7, § 17. Rex ille teterrimus, fed mendaciorum propheta, & feipfum conftituet, & vocabit deum, &c.

xvii. 1. &c.] or Jerufalem, in our Saviour's days, might be called the holy city, [Matt. iv. 5.]: or, as the greateft corruptions may retain the names which were given in times of the greateft fimplicity and purity; fo, among the ancient prophets, nothing was more ufual than to call the children of Ifrael, even when they were grievously revolted from God, by the name of "the people of God;" [lfa. i. 3. and iii. 12. Jer. ii. 11, 13. and vi. 27, 28. and ix. 1-7. and xv. 7. and xviii. 15. Ezek. xiii. 10, 19. and xxi. 12. Hof. iv. 6. Amos vii. 8. Mic. vi. 2. 3. 5. Zeph. ii. 10.] "the faith"ful city," [Ifa. i. 21.]; "the vineyard of the Lord," [Ifa. v. 3. 7.]; "the fervant of God," [Ifa. xli. 9.]; "the holy feed," [Ifa. vi. 13. and xli. 9.]; "the chofen or elect people of God," [Ifa. xli. 8, 9. and xliii. 20, 21. and xlv. 45. and Ixv. 9. 22. Jer. xxxiii. 24.]; "the beloved," [Jer. xi. 15.]; "the Lord's house, and heritage, the dearly beloved of his foul, and his portion," [Jer. xii. 7—10.]; "the flock and pasture of the Lord,” [Jer. xiii. 17. and xxii. 1-3, &c.]

Ver. 5. "Do not you remember, that, when I was yet with you, "I told you thefe things?"] This prophecy was diligently inculcated upon the ancients. St. Paul did not devife it to ferve a turn: neither was it a new discovery at the time of writing this epiftle. But he had taught it, to the Theffalonians, among the firft and most important truths of Christianity. And now he repeats it to them, to fatisfy them that this day of the Lord was not just at hand.

Ver. 6. And you know what now obftructeth, that he might "be revealed in his own proper feafon."] From St. Paul's cautious and covert manner of fpeaking, left he fhould offend the then reigning powers*, as well as from other arguments, it is highly probable that the Roman emperor was the obftructing power. And it is remarkable that, upon that very account, the primitive Chriftians used to pray for the continuance of the Roman empire+.

Tertullian, who flourished about the conclufion of the fecond century) faith, Even now the mystery of iniquity is working: only "he, who obftructeth, will obftruct, until he be taken out of the way. Who is this, but the Roman empire, whofe divifion into "fo many kingdoms will bring on Antichrift? And then fhall that "wicked one be revealed," &c. Jerome [on Daniel] fays, "It was the general opinion, that towards the end of the world, ten kings fhould fhare the Roman empire; and that Antichrift should "be the eleventh, and overcome all." And§, when he heard that Rome was taken by Alaricus the Goth, he fhewed plainly that he expected the appearance of Antichrift, upon the removal of the Roman empire; and wondered that it was not more fpeedy. "For (fays

66

* Vid. Augustin. de civ. Dei, 1. 20. c. 19.

T 3

† See Dr. Geddes's Effay upon the Roman empire, &c. Vol. III. p. 26. of his tracts. Tertullian. Apol. c. 32, 39.

Vid. Tertull. de refurrect. carn. c. 23. Lactant. L. 7. § 16.

Ad Geront. de monogam.

(fays he) he that hindered, is taken out of the way; and yet we
do not understand that Antichrift approaches."-Almoft all the fa-
thers of the Chriftian church were of this opinion, viz. that the
Roman empire was the obftructing power*. And we may eafily
conceive how the ancients came by this interpretation; even though
they lived fo long before the accomplishment. St. Paul had told it
to the Theffalonians; and would (no doubt) as freely tell it to
other Chriftian churches. And, when any of the Chriftians, in
the neighbourhood of Theffalonica, read this epiftle (if they did
not know it before), they would, out of a very natural and in-
nocent curiofity, enquire of the Theffalonians, what was intended
by the obftructing power? And the Theffalonians would as rea-
dily impart the knowledge thereof to them.-St. John alfo did
afterwards [Rev. thirteenth and feventeenth chapters], confirm this
opinion. And, from thefe things, very probably, it fpread, till it
became (as Jerome calls it) the general opinion among the Chrif

tians.

Ver. 7:
"For the mystery of iniquity is now working: only
"there is one, who obftru&teth, until he be taken out of the
"way."

It is impoffible for us to know more of the tendency towards
this grand apoftafy, in the days of the apostles, or primitive Chrif-
tians, than they have mentioned in their writings. Hymenæus
and Alexander fubverted the Chriftians, by teaching falfe doctrines,
Diotrephes afpired after the pre-eminence, Demas over loved this
prefent world. Others were of a factious, fchifmatical fpirit; fe-
parating themselves from true Chriftians; being fenfual, not having
the fpirit.
Others were with difficulty kept from oppofing the
higher powers; being felf-willed; defpifing government; and fpeaking
evil of dignities. Some were condemned for making a gain of god-
linefs; and preaching things which they ought not, for filthy lucre's
fake. Others were for having Chriftians eat of meats offered to idols,
and fo encouraged fome degree of idolatry. There were feveral falfe
appearance of the apoftles, and deceitful workers, who transformed
themfelves into the apostles of Chrift. Some pretended to philofophy;
and, by a vain deceit, would have exalted the traditions of men
above the ordinances of Chrift Some, through a falfe humility, fell
into will-worfhip, and particularly into the worthip of angels. Some
were for multiplying rites and ceremonies; and placed their religion
very much in a diftinction between meats and drinks; or between
days and weeks, months and years; as if fome were holy, others
common, or unholy. Whereas the Chriftian religion confifteth
"not in meats and drinks; but in righteoufnefs, and peace, and
"joy in the Holy Spirit." There were fome difpofed to live in idle-
neis, officiously meddling with the concerns of other perfons, or fa-
milies; and (like begging monks and friars) living upon the labour
and induftry of other people. Others inculcated a fuperftitious

*See Mede's Works, p. 656, &C.

morti

mortification of the body, forbidding of marriage, and enjoining abftinence from feveral things which God allows us to make use of. Doctrines were contrived to render an holy life needlefs; and orthodoxy, or faith without works, was reprefented as fufficient to juftify and fave men. Others denied that Chrift had a real body, "or really fuffered and died; or that Jefus, who came in the flesh, "was the Chrift." From fuch corruptions of Chriftianity it was that St. John declared, "There were, even then, many Antichrifts." And, finally, fome pretended to prove things by oral tradition, or letters forged under the names of the apoftles, to fpread their false doctrine with greater fuccefs.-As we know what the apoftafy is at its height, it is easy to fee how several of the corruptions in the primitive church made way for it, or were fomewhat of the fpirit of the man of fin, or the mystery of iniquity then working.--According to this part of the prophecy, it is well known that they have not arrived to their grand corruption but step by step, and at the firft by flow and almoft infenfible degrees.

Ver. 8. And then fhall be revealed that wicked one."]-And it is notoriously evident, that the removal of the Roman emperor did make way for the advancement of the Bishop of Rome to his power and grandeur. Then was that wicked one fignally revealed.

arou," that lawless perfon."] How proper a title for him who has been declared to be fubject to no law! but that he can, "by the plenitude of his power, make right wrong, and wrong. right; virtue vice, and vice virtue! that he can dispense with all "laws, human and divine, and that he may do all things above law, without law, and againft law."

And what amazing wickedness hath been committed under the protection and encouragement of the Pope! Witness the infamous Croifadoes, and the cruel maffacres of the Albigenfes and Waldenfes, of whom they are faid to have flain a million. [See Mede's works, P. 503]. In a little above thirty years from the first founding of the order of Jefuits, above eight hundred thousand of the Protestants were put to death.-That cruel blood-hound, the duke of Alva, boasted that, by his means, in the Netherlands, thirty-fix "thoufand were flain by the hand of the executioner only." And, befides thofe, great numbers perifhed feveral other ways. [See Mede's works, p. 504]. The horrible and infernal court of inquifition has confumed numberless multitudes of the best of mankind by various kinds of torments; and ftill remains in Spain and Portugal, in fome parts of Italy, and in the East and West Indies; the invention of incarnate devils, an hell upon earth, the terror of human nature, to hinder all free enquiry and examination, to keep mankind in the most profound ignorance, and in the most flavish fubjection to an hierarchy of infolent, lazy, domineering, and debauched priests*.

*Whoever would fee a faithful and authentic account of the rife, progrefs, and laws of the Inquifition, and of the various tortures and inhuman treatment that fuch as differ from the church of Rome there undergo, let them read Limborch's Hiftory of the In

"quifiti.