proves her to be the great whore, the mother of harlots *.

SECT. II.

That the Pope of Rome is the Enemy, evinced from Paul's Prophecy, 1 Tim. iv. 1, 2, 3.

S the apoftle defcribed the man of fin, to the Theffalonians, fo alfo to his beloved Timothy, 1 Epift. iv. 1, 2, 3. Having mentioned the great articles of the mystery of godliness, he next informs him, concerning fome of the leading parts of that mystery of iniquity, which was to be unmasked in the latter times. And he fhows, in three particulars, wherein it should confift. doctrines concerning dæmons. 2. In forbidding to marry. And, 3. In commanding to abftain from meats.

1. In

In examination of which particulars, we fhall find, that the church of Rome is the apoftate fpoken of. The Spirit fpeaketh exprefly, that in the latter times fome fhall apoftatife from the faith, giving heed to feducing fpirits, and doctrines of damons, as the word properly is.

1. The leading line in the apoftacy is giving heed to feducing fpirits and doctrines of dæmons, which does not fignify, that the apoftacy fhould proceed from the instigation of evil fri

for that may be faid of

is common to all.

*See Tur

Newton

ther. As the apoftates were to have a finful doctrine concerning marriage and meats, analogy requires, that they were to fin in their doctrine concerning dæmons. So they are defcribed as giving heed to doctrines of dæmons, where as one, viz. Dr. Newton, well obferves, the genitive case is not to be taken actively, as if dæmons were the AUTHORS of these doctrines; but paffively, dæmons being the fubject of them. Thus, a doctrine of vanities, is a doctrine concerning vanities, Jer. x. 8. The doctrine of the Lord, is the doctrine concerning the Lord, Acts xiii. 12. So the fourfold doctrine mentioned, Heb. vi. 2. is the doctrinè concerning the four important points there named. And, by the fame conftruction, doctrines of dæmons are doctrines about, concerning, or relating to dæmons *.

Now, what are dæmons? Our version, as we fee, reckons them the fame with devils. But it cannot be denied, that though the word damon is generally taken in this sense in facred scripture; especially in the four gospels, yet among the heathens it fignifies a god, a tutelary angel, or a genius. According to the theology of the Gentiles, dæmons were middle powers between the fovereign gods and mortal men. And of thefe dæmons there were reckoned two kinds; one were the fouls of men, deified, or canonized, after their death: the other were fuch as had never been the fouls of men, nor ever dwelt in mortal bodies. Now, it appears from one paffage, at leaft, in the New Teftament, that

* See Willifon's Popery, another gofpel, page 51.

dæmons does not always fignify devils. At Athens, where they were too much addicted to the worship of dæmons, as the word is, Acts xvii. 22. Paul was charged as a fetter forth of strange dæmons, because he preached unto them Jefus, and the refurrection, Acts xvii. 18. What we read strange gods, is in the original, ftrange damons. Here dæmons cannot poffibly fignify devils, but muft refer to Jefus, who, according to Paul's preaching, was raifed from the dead. Him the idolatrous Athenians reckoned among the ftrange gods; and indeed he was to them the unknown God, verfe 23.

From the above, it is evident, that by dæmons are meant, angels, and departed fpirits. Paul fortells, that the apoftates fhould give heed to feducing fpirits, and doctrines concerning dæmons. And does not a great part of the Romish worship, confift in the adoration of angels, and faints departed? This is what the votaries of Rome cannot deny. Their plea, that they do not give them fupreme worship, is to no purpose. Worfhip them they do, in a divine manner, and this is fufficient to fix the charge of idolatry on them. This proves, that the Papifts are the apoftates described by Paul. Angels and faints they use as mediators; and Papal Rome, herein follows the footsteps of Pagan Rome.

What a brazen brow had Bellarminan Rome.

who says,

This fenfe of the words is not a little ftrengthened by fome ancient copies, which read it, For they shall be worshippers of the dead, as in Ifrael alfo they were worshipped. So Epiphanius, who died about the year 402. reads the text. Beza_thinks it was in the original. And it still ftands among the various readings. Dr. Newton, Vol. II. p. 446.

that John did well to worship the angel? Then it muft follow, that the angel did ill to reprove John. But whether we fhould believe a cardinal at Rome, or the angel of the Lord, judge ye. Burkit. F

2. Another line of their character, who fhall depart from the faith is, that they fhall forbid to marry. In the paffage under confideration, the prohibition of marriage is joined to the doctrine or adoration of dæmons. And who knows not that the one, as well as the other, is a favourite tenet of the church of Rome? The celibacy of the Roman clergy was fully decreed by Gregory VII. in the eleventh century. Vows of fingle life make no small part of the papal religion. With them marriage is one of their seven sacraments; and yet, as if it had fomething polluting in its nature, it is denied to their priefts. The Pope, in his affected pride, would out-do him whose fucceffor he pretends to be; I mean, the apoftle Peter, of whose wife we read once and again in holy fcripture. Nay, the proud pontiff and his clergy, fet themfelves in effect above man in innocence: It was not good for him to be alone; but it seems, that for

them it is.

Marriage is not like many of the divine inftitutions, viz. fomehow occafioned by, or at least, founded on the fuppofition of man's corrupt ftate. No: it was prior to the knowledge of fin; and therefore in itself cannot be finful. Of all the defcendants of Adam, only two were honoured to enter heaven without tafting death; and of the one of these we are certain that he was in the conjugal ftate, viz. Enoch; of whom it is faid, He

walked with God, after he begat Methufalah, three hundred years, and begat fons and daughters, Gen. V. 22. 1 hope the enemy will not fay that they were begotten in concubinage. But enough of this. We observe,

3. That the apoftle characterizes those who fhould apoftatize from the faith, as commanding to abstain from meats, which God hath created to be received with thanksgiving. It is to be observed, that the word commanding, is a fupplement here. The original phrase is elliptical; and therefore cannot be read, without understanding fome word to fupply the fenfe. To read it without any fupplement it would run thus, Forbidding to marry, to abstain from meats. But the meaning cannot poffibly be, forbidding to abftain from meats, which God hath created to be received with thanfgiving. This would be to abide by God's inftitutions; whereas the Spirit is characterizing those who should depart from them. Therefore, here there must be a word fupplied, directly contrary to that in the first clause. So our tranflators have fupplied the word commanding. Such elliptical phrafes occur elsewhere in the writings of our apoftle, 1 Cor. xiv. 34. So Tim. i 12. I fuffer not a woman to teach; -but, I COMMAND her to be in filence. So in that faying of a Heathen author, I do not forbid him to be difmiffed, but to be tormented with hunger;' i. e. I command him to be tormented with hunger *.

6

*,

Now, who is it that prescribes abftinence from certain meats, as well as from marriage? Is it not * See Blackwall's facred claffics, p. 72, 73.