minated the man of sin, had not been fully displayed, and that there existed some obstacle to a complete revelation of the mystery of iniquity. The apostle uses a particular caution when hinting at it; but the Thessalonians, he says, knew of it; probably from the explanation he had given them verbally, when he was with them. It can scarcely be questioned, that the hinderance or obstacle, referred to in these words, was the heathen or pagan Roman government, which acted as a restraint upon the pride and domination of the clergy. through whom the man of sin ultimately arrived at his power and authority, as will afterwards appear. The extreme caution which the apostle manifests in speaking of this restraint, renders it not improbable that it was something relating to the higher powers; for we can easily conceive how improper it would have been, to declare in plain terms that the existing government of Rome should come to an end. There is a remarkable passage in Tertullian's Apology, that may serve to justify the sense which Protestants put upon these verses; and since it was written long before the accomplishment of the predictions, it deserves the more attention. Christians,' says he, are under a particular necessity of praying for the emperors, and for the continued state of the empire; because we know that dreadful power which hangs over the world, and the conclusion of the age, which threatens the most horrible evils, is restrained by the continuance of the time appointed for the Roman empire. This is what we would not experience; and while we pray that it may be deferred, we hereby show our good will to the perpetuity of the Roman state.' From this extract, it is very manifest, that the Christians, even in Tertullian's time, a hundred and twenty years before the pa gan government of Rome came to an end, looked forward to that period as pregnant with calamity to the cause of Christ; though it is probable they did not accurately understand the manner in which the evils should be brought on the church. And this, indeed, the event proved to be the case. For while the long and harassing persecutions, which were carried on by the pagan Roman emperors, continued, and all secular advantages were on the side of paganism, there was little encouragement for any one to embrace Christianity, who did not discern somewhat of its truth and excellence. Many of the errors, indeed, of several centuries, the fruit of vain philosophy, paved the way for the events which followed; but the hinderance was not effectually removed, until Constantine, the emperor on professinghimself a Christian, undertook to convert the kingdom of Christ into a kingdom of this world, by exalting the teachers of Christianity to the same state of affluence, grandeur, and influence in the empire, as had been enjoyed by pagan priests and secular officers in the state. The professed ministers of Jesus having now a wide field opened to them, for gratifying their lust of power, wealth, and dignity, the connexion between the Christian faith and the cross was at an end. What followed was the kingdom of the clergy, supplanting the kingdom of Jesus Christ.

"3. It is worthy of observation, in what language the apostle describes the revelation of the man of sin, when this hinderance, or let, should be removed. And then shall that wicked be revealed;— whose coming is after the working of Satan, with all power, and signs,

and lying wonders, and with all deceivableness of unrighteousness in them that perish.' He had before described this power, and personified him as the son of perdition, who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God, sitteth in the temple of God, showing himself that he is God.'

"Every feature in this description corresponds to that of a religious power, in the assumption of divine authority, divine honours, and di. vine worship; a power which should arrogate the prerogatives of the MOST HIGH, having its seat in the temple or house of God, and which should be carried on by Satan's influence, with all deceit, hypocrisy, and tyranny; and with this corresponds the figurative representation given of the same power: Rev, xiii. 5-8."*

Thus clearly predicted in the scriptures is this mystery of iniquity, and of which during the apostolic days there were indications of its having begun to work. From the time of Constantine, however, the great obstruction, viz. Paganism, which had hitherto operated against the full manifestation of the anti-christian power, being removed, the current of events brought matters to that state in which the man of sin was fully revealed, sitting in the temple of God, and showing himself to be God.

The corruption of Christianity however, was not effected in a day. Under Constantine, Christianity became the religion of the state. In consequence of this, the power and wealth of the clergy were greatly augmented. Contests among bishops for pre-eminence became frequent, and were conducted with a spirit wholly at variance with the genius of the gospel. Power now became an engine of support to 'different factions, and the sword of persecution, which for three centuries had been drawn by the pagans against the followers of Christ, the besotted ecclesiastics employed against each other, in defence of what was now called the "Holy Catholic Church."

After a long and violent contest between the bishops of Rome, Constantinople, Antioch, and Alexandria, particularly the former two, the bishop of Rome, at length, succeeded in triumphing over all others, being in the year 606 invested with the proud title of universal bishop. This may be considered as the date of the establishment of the papal power, although this was not the period of its full growth.

The causes, which contributed to the growth of this gigantic power, must be sought in the pages of Ecclesiastical History. It may not be amiss, however, to notice some of the principal circumstances which ..contributed to the lordly sway and extended influence of the Roman viz; the pretended infallibility of the Pope

pontiffs, and their clergy, reference given to human compositions

the decrees of councils-the

over the Bible the introduction of image worship-the passion for relies and saints the sale of indulgences, and free absolution-the doctrine of purgatory-the establishment of the order of Jesuits, and the Inquisition. By these and other means, the papal power continued for several centuries to gather strength, until, at length, it reached a point to which the annals of history furnish no parallel. Whoever ventured to lift his voice in opposition to the unwarrantable claims of the sovereign pontiffs, or to decry the authority of their clergy, were sure to bring down upon them a tide of papal wrath and vengeance.

Jones' History of the Christian Church, p. 154, &c.

Previously to the reformation, many had been cruelly sacrificed for their honest opposition to papal usurpation; but during the progress of that glorious revolution, and after its establishment, martyrs to the cause of truth and gospel simplicity were increased a hundred, if not a thousand fold.

In the following pages, the reader will find a developement of some of the works of Popish arrogance, cruelty, and superstition. When he has attentively gone through the volume, let him ask himself, whether a system which authorizes and sanctions such cruelties can be the offspring of, or compatible with, the gospel of Christ Jesus? "By their fruits," says our Saviour, "shall we know them." It is not their words, but their works, we should consider. What quarter of the globe has escaped the ravages of their power? If we look to the East, China and Japan, where they once bore rule, exhibit the most cruel and bloody massacres ever heard of ecause their satellites aimed at political power, to the overthrow of the lawful governments. If we look to America, where their power was supreme, we freeze with horror at the wanton barbarities inflicted upon the heathen. If we cast our eyes over Europe, the seat of their authority, we again see the like tragedies exhibited; witness in France the massacre of St. Bartholomew, the revocation of the edict of Nantz, the extermination of the Waldenses and Albigenses, the cruel expulsions in Spain, and above all, the cruel and bloody Inquisition, a court which they call holy, but surely the most accursed on earth. If we turn our eyes to England, we see the stakes in Smithfield, and the fires lighted to consume the bodies of those holy martyrs, who gave up their lives courageously in defence of their religion; we see the vile mysteries of iniquity discovered at the suppression of the monasteries, and the shameful practices exposed, by which the priests deluded the people. I will not recur to other persecutions, but ask: "Is this the religion of the meek Jesus, or is it not rather the triumph of Satan over fallen man?"

We cannot more appropriately close this part of our subject, than with the following extracts from Mr. Goring's "Thoughts on the Revelations," in which he contrasts the character of our blessed Saviour, and of those men who presume to call themselves his "substitutes on earth."

"Jesus Christ, as one of his last acts, left mankind this new law, 'Love one another, as I have loved you; by this shall all men know that ye are my disciples. Popery hates all that are not of its commu nion, and condemns them soul and body to the pit. The blessed Sa-, viour declared his kingdom was not of this world, being spiritual; that he judged no man, but that the words he uttered should judge them in the last day. The Popes claim the dominion of the whole earth, spiritual and temporal; they wear a triple crown, and pretend to judge all men. The Saviour previous to his death, condescended to wash his disciples' feet, assuring them they should have no part in him unless they submitted to it. The Popes, so far from submitting to this lesson of humility, arrogantly permit them to kiss their feet. Our blessed Lord claimed not a spot upon earth, nor had he a place where to lay his head; to him, sufficient for the day was the evil thereof, both with respect to food and raiment-not so the Popes; from their votaries they extort the scanty gains of the sweat of their brows, go gorgeously attired, and feed sumptuously every day. Our

Saviour freely pardoned the sins of his penitent creatures without fee or reward-the Popes presume to pardon sins; nay, grant indulgences for committing more; but it is for money, and the sordid lucre of gain.

"Can any man find a resemblance in these two characters? Is not the counterfeit easily discovered; and will not men blush with shame, when they see how grossly they have been deluded by this deceiver? Let them but fairly read the gospel of Jesus Christ; they will there find he delegated his power to no man, in the way the Popes claim it, and that he alone is the intercessor between God and man, and no man can approach God but through him."

We are convinced that there are no true Christians, who will not agree unequivocally in the justice of the above observations. They must be convinced that popery is absurd, superstitious, idolatrous, and cruel; that it darkens the understanding, and enslaves the consciences of its votaries, and is as much an enemy to virtue as to truth.