than adherence to Protestantism. But the same spirit which, in monarchs, refuses to tolerate Protestantism in their subjects,-in subjects, reckons Protestantism sufficient ground for conspiracy and revolt. Of this let Belgium, let Canada, let Newfoundland speak,—three countries far removed, each from the other, but all suffering under the same evil, -the unappeasable enmity of Papists towards Protestantism. In sovereigns this feeling shews itself, so far as the times will permit, in persecution; in subjects it manifests itself more readily, as more consonant with the temper of the age, in secret plotting and open rebellion. But the root of the evil is the same in both. Between Protestantism and Popery, where both are genuine and sincere, there must ever subsist an irreconcileable feud. The only difference is, that the Protestant will mingle his hatred to the idolatry with love to the soul of the deluded idolater, and will not even wish his bodily injury. Whereas the Romanist will combine his bitter detestation of heresy with an equal abhorrence of the heretic;' and will shew that abhorrence, whether by the faggot or the pitch-fork, whenever he can find a convenient opportunity.

XXI.

DESTINY OF ROMANISM.

THE PROPHECIES CONCERNING THE PAPACY.

WE have heretofore dealt with the Papal system in detail, discussing point by point of the multifarious aggregate, and disproving the unscriptural and unreasonable assumptions of that domineering church. We have reserved to the close one great argument, both because to have adduced it at the opening of the discussion might have seemed to betoken a wish to close up the question, and to avoid the consideration of the several points therein contained; and also because, from its awful and momentous character, it leaves nothing to be said in addition.

COME OUT OF HER, MY PEOPLE, THAT YE BE NOT PARTAKERS OF HER SINS, AND THAT YE RECEIVE NOT OF HER PLAGUES.

SHE SHALL BE UTTERLY BURNED WITH FIRE: FOR STRONG IS THE LORD GOD WHO JUDGETH HER. (Rev. xviii. 4, 8.)

Protestants hold that these words refer to the church of Rome. If they are right in this view, then not another word need be said. But if they are

wrong; or even if they have taken up this idea on insufficient grounds, then it is high time that their error should be admitted, and repented of. Let us, then, with all seriousness, and looking up for divine direction, enter upon the consideration of this most solemn question.

A most clear and emphatic exhortation is here given to God's people, to come out from some city called "Babylon," and thus to save themselves from the terrible judgments which God purposes to bring upon her. The main question then is, What is denoted or set forth by this city,' typically called BABYLON? Some superficial or cursory readers of the prophetical parts of God's word, have supposed that the term Babylon' is synonimous with the world,' against which our Lord often warned his disciples. So that when Christ says, "If ye were of the world, the world would love its own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you;" (John xv. 19.)—he expresses very nearly the same kind of separation and deadness to temporal things, which is enjoined in the call, "Come out of her, my people."

But the least consideration of the context puts an end to this supposition. The preceding chapter, the xviith, gives a particular description of Babylon, which proves beyond all question, that under this name is described, not the general mass of mankind, but a particular state, or power, either civil or ecclesiastical, which should be situated in a particular part of the earth, and should rule over other and subordinate dominions.

“ I saw a woman sit on a scarlet-coloured beast, full of names of blasphemy, having seven heads and ten horns.”

"And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth: and there are seven kings; five are fallen, and one is, and the other is not yet come." (Rev. xvii. 3, 9, 10.)

"And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast." (Rev. xvii. 12.) These few passages, selected out of many, at once dispose of the supposition, that Babylon' in this place means only the same with the world' in our Lord's own discourses.

BABYLON, then, denotes a power, civil or ecclesiastical; visible in some particular part of the globe, and exercising there, according to the description given, very great and extraordinary authority. The first question that occurs is, whether there is here described a civil, or an ecclesiastical power?

The answer to this will immediately occur to all students of prophecy. In the language of the prophetical parts of holy scripture, an earthly kingdom is usually typified by a beast; a church, or ecclesiastical dominion, by a woman.

Daniel, in his seventh chapter, sees the rise of the four great universal empires. They appear in the forms of four beasts. In his eighth chapter he has a particular vision of the events concerning Persia and Greece. Two beasts, again,—a ram, and an hegoat, are the symbols presented to his mind. And in like manner, in the chapter now under consideration, the 17th of Revelations, we find a beast, which, upon examination, we find to be the same as Daniel's fourth beast; but it is not this beast that is called Babylon,' but a woman who is seen riding upon it. I saw a woman sit upon a scarlet-coloured beast."

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Now a woman, as we just now observed, is the type constantly used to denote a church, or ecclesiastical state. Perhaps it would be more correct to say, that while nations, or bodies of men in their natural state, destitute of the true knowledge of God, are typified under the symbols of brute beasts, or creatures with whom angelic beings, and the Lord of angels, can have no converse, or union, or connection; those communities to whom God has made himself known, and has graciously revealed his character and purposes in the gospel, are described under the form of reasonable beings, human beings, and female beings, because, as a man is the head of his wife, so Christ is the head of his church.

" I

Thus, throughout the prophecies, is this symbol always adopted. Judah, faithful to God under Hezekiah, is called, "the virgin, the daughter of Zion." (Isa. xxxvii. 22.) The church, in her future glories, is described as "Zion travailing." And it is said, 'Rejoice with Jerusalem, and be glad with her." will extend peace to her like a river, and the glory of the gentiles like a flowing stream: then shall ye suck: ye shall be borne upon her sides, and be dandled on her knees.” (Isa. Ixvi. 8, 10, 12.) Again it is said, "Thy maker is thine husband; the Lord of Hosts is his name : The Lord hath called thee as a woman forsaken and grieved in spirit." (Isa. liv. 5, 6.)

In strict consistency, when Judah fell into idolatry she is addressed under the figure of an adultress, and God says, "I will judge thee as women that break wedlock are judged." (Ezek. xvi. 38.) And this is the figure adopted in the passage before us. Upon the beast, which symbolizes a mere earthly power, there rides an harlot," the mother of harlots and abomina