several arts which cunning suggests to unrighteous men, to pervert or deceive the world'. In regard fome doubts might occur, with respect to the nature of the falling away, or apoftafy mentioned, 2 Theff. chap. ii. ver. 3. it is illuftrated, 1 Tim. iv. ver. 1.-3. "The Spirit fpeaketh "exprefsly, that in the latter times fome fhall "depart from the faith. Speaking lies in hy"pocrify, having their confcience feared with "a hot iron; forbidding to marry, and com"manding to abftain from meats, which God

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hath created to be received with thanksgiving of them which believe and know the "truth." The apoftafy therefore appears to be no express denial of the Chriftian name, for these apoftates teach lies in hypocrify, a character not applicable to those who have laid afide the profeffion of Christianity. Besides, the prominent features of that apoftafy are laid before us, to which the doctrines and practices of

the

bus, non unquam operatione demonum, ad fallendum inordinatos cultoris. Deo permittente, exigente totium infidelitate. (B. in Can. Miffe, c. 9. In facramento), (inquit Alex. de Hales, in 4. fent. 9. 53.) Apparet caro, interdum hominum procuratione, interdum operatione diabolica.

(1) The various arts of Papal Rome to establish her authority, as well as her fuccefs, cannot be expreffed better than in Scripture language; " By her forceries were all "nations deceived."

the church of Rome accord, as face answers to face in a glass.

These features are:-The doctrines concerning demons' ;-the prohibition of marriage ;—and - the command to abstain from certain meats.

The Pagans afferted concerning their demons, that they were beings of a middle nature, be twixt the fovereign gods and mortal men2; that they were agents and mediators betwixt the fuperior gods and men; fo Plato', "God is not "approached by men, but all the commerce "and intercourfe bewixt gods and men are

performed by the mediation of demons. De"mons are reporters and carriers from men to "the gods, and again from the gods to men, of "the fupplications and prayers of the one, and "of the injunctions and rewards of devotion "from the other." That fome of them were originally men, who, on account of their virtues, were raised to the rank of demons after their death; fo Hefiod inform us, "That when these "happy

(1) That didarnarıgıç daiμoviav, fignify doctrines of which demons are the object, will appear by comparing fimilar expreffions in Scripture, particularly Heb. vi. 2. Bantioμwr, didaxns, &c. fignify doctrines concerning baptifm; the laying on of hands; the refurrection of the dead, and the life' eternal.

(2) Παν το δαιμονιον μεταξύ εστί θες τε και θνητε. Plato in Sympofio.

(3 In his Symposium.

happy men of the firft and golden age of "the world were departed this life, great Jupiter promoted them to be demons, that is, keepers and protectors of earthly mortals, "overseers of their good and evil works, and givers of riches." This order of demons found place in the religion of the ancient Romans, under the names of Penates, Lares, and Manes Dii; of them Cicero fays', "Let them "worship the gods, both those who were "ever accounted celeftial, and thofe whom "their own merit has advanced to heaven." Again, "Let the rights of separate fouls be in"violable, and let them account the deceased "worthies as gods." Befides these, their theologists introduced another kind of demons, more high and fublime, who had never been linked to a mortal body, but were from the beginning always the fame. The heathens further maintained concerning their demons, that they ought to be worshipped, by making images, building temples, rearing altars for them, and burning incenfe before them. Who is it therefore that examines without prejudice the doctrines of the church of Rome concerning faints and angels, who

(1) Cicero de Legibus, lib. ii.

(2) Apuleius de dic. Socratis. Plutarch de Defectione Oratorum.Mede's Works, p. 631.

who is not convinced that they have revived the ancient doctrines concerning demons, as to their nature, office, origin, and the manner of worfhipping them'; and that of them the Spirit fpeaketh exprefsly, when he fays, "fome fhall "depart from the faith, teaching doctrines concerning demons.”

Another doctrine of the apoftafy foretold is, the prohibition of marriage. The application of this to the church of Rome requires no proof.

No

(1) See on this laft head, Middleton's letter from Rome, in which he proves, from the teftimony of the Claffics, compared with what paffed under his own eye, that the mode of worship now established in Rome, differs not in the most trivial circumstance from that practifed by the ancient Romans, except in the name; that it is mere Paganifm, with a Chriftian afpect.

The moft abfurd part of the doctrines concerning demons, the worship of images, is not only practifed over all the dominions of the Church of Rome, but it is affo defended by the arguments which the Pagan Theologists fuggefted; namely, that men worship, not the dead image, but the Being reprefented by it. So Arnobius (Adverfus Gentiles, lib. vi.) introduces the Gentiles defending their image-worship in this manner. Neque nos ara, neque "auri argentique materias, neque alias quibus figna "confiunt, eas effe per fe Deos, et religiofa decernimus "nomina. Sed eos in his colimus, eofque veneramur, 66 quos dedicatio infert facra, et fabrilibus effecit habi"tare fimulacris.”

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No doubt some of the early heretics decried marriage, in which they fhewed the spirit of the Antichrift foretold, but it remained for the Roman oracle to establish by his authority, and to represent as a Christian institution, the celibacy of the clergy, and such as devote themselves to a religious life.

As to abftinence from particular kinds of meat, another doctrine of the apoftasy foretold, let the devotees of Rome speak their fentiments plainly, and they will acknowledge how much of real religion (in their opinion) consists in abftaining from flesh on Fridays, during Lent, and other fafts appointed by their Church. Or if they should not fpeak their fentiments fo plainly, all thofe acquainted with the commerce of Europe, can teftify how much it is affected by the fuperftitious reverence paid to this apoftatical precept, over all the dominions of the church of Rome, in procuring a ready fale for the vast quantities of fish taken on the coasts of Europe, and even of America, to fupply the want of flesh, from which the votaries of Rome piously abstain. In order to fulfil every circumftance, mentioned in the prophecy, thefe feveral doctrines have been introduced into the world, recommended to the veneration of mankind, and finally eftablished as laws binding on the conscience, by pretended