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Rome, that as it had been the common theme of his meditations during life, so it occupied his dying moments; the pope, and Antichrist, being, as he tells us, among the last words of this zealous prelate.*

7. The XIVth century affords many authorities in point; among which the immortal names of Dantet and Petrarch‡ are commonly cited. But

* MATTH. PARIS, ad ann. 1253. p. 874. ed. Watts, 1640.

Purgat. 32.

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Epistolarum sine titulo Liber. Ep. xvi. p. 130. Basil. 1581.Many strokes in this Epistle are, to the last degree, severe and eaustic. Addressing himself to Rome, "Illa equidem ipsa es, says he, quam in spiritu sacer vidit Evangelista.-Populi et gentes et linguæ, aquæ sunt super quas meretrix sedes; recognosce habitum. Mulier circumdata purpura, et coccino, et inaurata auro, et lapide pretioso, et margaritis, habens poculum aureum in manu sua, plenum abominatione et immunditia fornicationis ejus.--Audi reliqua. Et vidi (inquit) mulierum ebriam de sanguine sanctorum, et de sanguine martyrum Jesu. Quid siles?—And so goes on to apply the prophecies of the Revelations to the church of Rome, in terms that furnish out a good comment on the famous verse in one of his poems

Gia Roma, hor Babylonia false e ria

Numberless passages in the writings of Petrarch speak of Rome, under the name of Babylon. But an equal stress is not to be laid on all of these. It should be remembered, that the popes, in Petrarch's time, resided at Avignon; greatly to the disparagement of themselves, as he thought, and especially of Rome; of which this singular man was little less than idolatrous. The situation of the place, surrounded by waters, and his splenetic concern for the exiled church (for under this idea, he painted to himself the pope's migration to the banks of the Avignon) brought to his mind the condition of the Jewish church in the Babylonian captivity. And this parallel was all, perhaps, that he meant to insinuate in most of

the example of our Wicklif, who adorned that age, is most to our purpose, and may excuse the mention of any other. This extraordinary man 'saw far into all the abuses of his time: but he had nothing more at heart, than to expose the antichristianism of the Roman pontif.*

8. Still, as the times grew more enlightened, the controversy concerning Antichrist became more general and important. The writings of Wicklif had great effects both at home, and abroad; and, with other causes, contributed very much to the cultivation of free inquiry, and to the improvement of all useful knowledge, in the XVth century. The church of Rome was pushed vigorously on all sides; and, in her turn, omitted no means of self-defence. That the worst were not scrupled, may be seen by what passed in England, at that time, as well as by the sanguinary and faithless

those passages. But, when he applies the prophecies to Rome, as to the Apocalyptic Babylon (as he clearly does in the Epistle under consideration) his meaning is not equivocal; and we do him but justice to give him an honourable place among the TESTES VERITATIS.

* See the catalogue of his works in Cave's Hist. Lit. vol. ii. Ap. p. 63; in which is the following book of Dialogues. Dialogorum libri quatuor; quorum-quartus Romanæ Ecclesiæ sacramenta, ejus pestiferam vocationem, ANTICHRISTI REGNUM, fratrum fradulentam originem atque eorum hypocrisim, variaque nostro ævo scitu dignissima, perstringit.

proceedings at the council of Constance. Lord Cobham, and the two Bohemian martyrs, were committed to the flames for nothing so much, as for asserting the impious doctrine, That the pope was Antichrist.'

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9. We now enter on the XVIth century; distinguished in the annals of mankind by that great event, The reformation of long oppressed and much adulterated religion. The Christian world had slumbered in its chains, for full ten ages. But liberty came at last

Libertas, quæ sera tamen respexit INERTEM.

This important work was begun, and prosecuted, on the common principle, That the bishop of Rome was Antichrist: and the great separation from the church of Rome, was every where justified on the idea, That Rome was the Babylon of the Revelations; and that Christians were bound by an express command in those prophecies, to come out of her communion.

Leo X. was thunder-struck with this cry, which resounded on all sides; and, in the last Lateran council, gave it in charge to all preachers, that none of them should presume to call the pope, Antichrist, or to treat this obnoxious subject in their

discourses to the people.* But his edict came too late. The notion had taken deep root in the minds of men; and the name of Antichrist, as applied to the pope, was current in all quarters.

10. From this time to the present, the charge of antichristianism against the church of Rome is to be regarded, not as the language of private men, or particular synods; but as the common voice of the whole Protestant world : so that it will be needless to bring down the history of it any lower.

THIS DEDUCTION, though made with all possible brevity, hath held us so long, that I have but time for one or two short reflections upon it.

1. First, It may seem probable from the general prevalence of this opinion, in all the periods of the Christian church, that it must needs have some solid ground in the scriptural prophecies: it not being otherwise conceivable, that it should spread so far, and continue so long; or that the more enlightened, as well as barbarous ages should concur in the profession of it.

* Mandantes omnibus, etc.-tempus quoque præfixum futurorum malorum, vel ANTICHRISTI ADVENTUM-prædicare, vel asserere, nequaquam præsumant. BIN. CONC. Lateran. v. sub Leone X. Sess. xi. p. 632.

2. Secondly, from the catalogue of illustrious names, here produced, and from the singular stress, which all Protestant churches to this day have ever laid on this principle, we may see the importance of the general question. The Papal divines have an evident reason for treating it with contempt. The men of thought and inquiry, who speculate within the Roman communion, may be restrained by considerations of fear or decency, from joining* in this invidious charge against the head of their church. But for any, that profess christianity, and call themselves Protestants, to make light of inquiries into the prophecies concerning Antichrist, and to manifest a scorn of all attempts to apply them in the way, in which they have so gen

* M. d' Alembert, indeed, goes further. He acquaints us, that this charge is now out of date, and that nobody, either within or without the Romish communion, makes it any longer. For, speaking of a public inscription at Geneva, in which the pope is called Antichrist, he animadverts on this disgrace of that Protestant people, and very kindly suggests to them what their improv. ed sentiments and language should be on that subject. As for the Catholics (says he, very gravely) the pope is regarded by them, as the head of the true church: By sage and moderate Protestants, he is seen in the light of a sovereign prince, whom they respect, though they do not obey him: But, in an age like this, HE IS NO LONGER ANTICHRIST IN THE OPINION OF ANY BODY. "Pour les Catholiques le pape est le chef de la veritable eglise; pour les Protestants sages et moderees, c'est un souverein qu'ils respectent comme prince sans luiobeir: mais dans un siecle tel que notre, il n'est plus l' Antichrist pour persone." Encyclopedie, Art. GENEVE.-If the present age be, here, truly characterized, it was high time, or rather it was too late, to found this Protestant Lecture.

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