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CHAP. XIX.
That the term of A postacy, is not too big to

express the Papifm by: that Apoflacy fignifies
rebellion and idolatry : why the H. Scripture
üles suce high words to describe the popish
idolatry; and higher than those , it makes uje
oj to describe the Pagan Idolatry. ::

THe first Character of the Antichristian Emas

I pire that appears in this place is apostacy : fome shall revolt from the faith.

'Tis exactly the very fame word, which Saint Paul uses in the second Chap: of the second Epistle to the Theffalonians , where by the confession of all, he describes the coming of the Antichristian Empire. That day shall not come , except there come a falling away, or an apostacy first, and that man of fin, the son of perdition ,be revealed. This The Idea

which the term of apostacy at this day begets a dreadful Idea word Apoin mens minds. 'Tis used to lignify an entire re- facy ral

feth in the nunciation of the faith., Especially when'tisjoin-mind. ed with the word faith, as it is here, They shall fall into an apoftacy from the faith; it seems to fignify as much, die an utter renunciation of the Christian faith. Now the Papilm makes great use of that , and pretends to prove it cannot be called an apoftacy, and a renunciation of the Chris ftian faith, because it retains that entire, receiving the Apostles Creed, the Nicene, and Athana, fius's, in the sense of the Scripture, and of the Church. Before we thew, that this makes nothing a

N4.

gainst

guage that aban that see bftablith it!

The word gainst our hypothesis ; I will observe one thing, Apostacy which lik. which I have not found any as yet have sufficiently nifies An-confirm’d. 'Tis this, that the term of apostacy, richrift, shews he which signifies the Empire of Antichrist, evidentbe a Jew. it not ly shews, that the Antichrist of the Romish D.ee

čtors, is a meer Chimara. According to them, he must be a few that must style himself the Mer fiab; assemble all the fews at Jerusalem , make war on the Chrissians, and destroy Christianity. If he be a few by nation and religion, he will not be an Apostate. For accordiug to the Scripture usage of the word , and that of the languages at this day, none are called Apoftates, but those that abandon the true religion to embrace a false one. So that see here is a new proof, thad

Anticbriftianifm muft establish it self in Chriftiania ty, and the Subjects and Prince of this Empire, must be Apoftates from the Christian religion, which cannot agree to the Jews. We must not: say, thạt this Empire of Antichrist is called an Apoftacy, because it will cause the Chrifiians to revolt, and make them Apoftates: For it is plain, that the head of this Empire must himself be an

Apostate. That day shall not come, except there be first a falling away , or an apoftacy, and the man of fin the son of perdition be reucaled. One may plainiy see, that this signifies, before the apo

Hacy of the man of sin happens." The 'revolt At the present to make appear, that the revolt of the Pe- of the Papism from the faith is very juftly styled: pism from the faith is an apoftacy' , divers things must be observ'd. very well And first, That this word in its original, doth not. called an Ipoftacy. fignify all that, that' men at this day would figni

fyi-by it. : The verb whence this word is derived, signifies no more than to depart from any person or thing. They that understand Greek, cannot be ignotant pf that.

So Apostacy originally signifies a departure; 'tis to depart from the obedience which is due to any one. - 'Tis to refuse him, either the whole, or a part of that homage, that is due to him. Tis not without a great mystery of Providence, that such extravagant Ideas, and such as are not according to the intențion of the H. Spirit, should be affixed to the names designed to signify the * Antichriftian Empire and its head. For example, the man of fin; the fon of perdition, the Beast with feu-n heads full of blafphemies , the great Whore, the Cup of abomination , Antichrift. Excessive Ideas, I say have been affixed to these names as if hereby it were signified, that the person and the Empire, designed by these names , fhould have nothing of the Christian ; yea , nothing of humane in it, and that they should be prodigies of impiety, madness, blasphemy and impurity. The same thing hath happen'd in the term Após Atacy, to which hath been affixed the idea of an utter renunciation of the faith. And this hath :not come to pass without a singular Providence of God, who would not have Antichrist to be known, to the end that during his birth and eltablishment no man might oppose him.

Our second Observation is, that the word apostacy in the Scripture use of it, answers to the Hebrew word mered rebellion , and marad to The word rebel. "Tis very usual with the 70. Interpreters, o to render' these Hebrew words by those of, to lignifies

rebellion, aposiatize and apostacy, whether it be rebellion against God, or rebellion against men that is treated of. The Reubenites and Gadites, returning home, after they had affifted their Brethren, to settle themselves on the other side of Jordan, built an Altar on the bank of the river. The other Tribes

imagining

imagining, that the Reubenites & Gadites intended to facrifice on that Altar against the command

ment of God, they say to them, ye rebel against Josh. 22. the Lord. Timeredou , which in the Greek is 18, 19

rendred, you are become Apoftates from the Lord. On the other hand, the Reubenites justifying themselves, say, the Lord knows, if this thing be done in rebellion. They use this word mered, and the septuagint have rendred it by that of apofiacy, When the Spies returned , foshuab and Calele being desirous to induce the Ifraelites to pursue their journey, to endeavour the conquest of the Land of Canaan according to the intention of God, they say to them, revolt not, al timeredon ; and the Greek hath it, do not turn apostates, Instances are without number, and 'tis. sufficient to have intimated it.

According to this use of the word, which is certainly the Scripture use of it, 'tis evident that

the Papism is a true apostacy, a.rebellion, a revolt, dorb not

Cep To be an Apostate in the Scripture sense, it is not always fig: necessary that ir man should utterly abandon the nify a total coma true God. When the Israelites on this fide for:

dan , accuse the Reubenites of an intention to turn Apoftates, do not revolt, they do not so much as fufpect, that they intend entirely to renounce God, but only to build an altar against the Altar of Mofes ,' to sacrifice to that God that brought them out of Egypt. Do not apostatize, say they to them, in building you an Aliar besides the Altar of the Lord our God. When Caleb and. Joshuab say to the Israelites, on the occasion of their refuling to go towards the Land of Canaan, do not apoftatize, they did not apprehend, that the Israelites were minded to chuse another God; but only that they would revolt from the orders

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2 of the true God, but yet without renouncing
o him for their God.
p. It is not therefore necessary, that the Papism yo
the should be a formal and entire renunciation of the Papism deo
į fáith; it is enough that 'tis a revolting from the frogsitesco
b faith. Now certainly the Papism is fo. There faith.

are none of the Articles of the Christian faith,
which it doth not destroy , and against which it
doth not plant its engines. There are rebels,
that do in words acknowledge a Prince for their
King, who yet do not cease to make war against
him. This is the ordinary way of rebels. The
Papism doth perfe&ly the very fame thing. It
doch homage in words to the principal Articles
of the Christian faith, but indeed it fights against
them, it destroys them. It acknowledges a God
manifest in the flesh; but it revolts from this

Article, and destroys it by another carnal God,
or a God in the flesh, i. e. the Bishop of Rome,
to whom it ascribes a double power, which agrees,
to Jesus Christ alone, and which even Jesus Christ
himself would not exercise, while he was here
upon Earth.' It destroys also this God manifest
in the flesh by another Jesus Christ , incarnated,
breaden , transubstantiated, indivisibly united to
the accidents of the bread; and of this false Christ
it makes a true Idol. It believes one felues, the
redeemer of the World ; but it destroys this article
offaith, and revolts from it, in saying, the Saints
are our mediators, in offering to God their me-
rits , besides the merits of Jesus Christ , and in
praying to God in their name and by their inter-
ceflion. It believes one only God; but it revolts
from this article , in fuppofing new objects of
worship, to which it renders a truly religious
worship. It believes that the blood of 7. Christ.

cleanseth

cs that is a truly objects of

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