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III. The Senate of Rome.-IV. The Huns in Hungary.-V. The Alemanes in Germany.-VI. The Franks in France.-VII. The Burgundians in Burgundy. -VIII. The Goths in Spain. - IX. The Britons.-X. The Saxons in Britain. Of these the Pope, according to Daniel's prophecy of the little horn, "plucked up the first three by the roots." plucked up the exarchate of Ravenna in the year 755 according to Sigonius; and the other two quickly followed.
At the present moment the horns of the Papacy are ten in number.
I. PRUSSIA.- II. FRANCE. -III. BAVARIA.— IV. AUSTRIA.-V. SARDINIA. VI. NAPLES. VII. BELGIUM.-VIII. SICILY.-IX. PORTUGAL. X. SPAIN.
upon these horns are ten crowns."
NAMES OF BLASPHEMY ON THE HEADS OF THE PAPACY.
AND UPON HIS HEAD THE NAME OF BLASPHEMY." Verse 1.
THE Seven Heads have a double signification, as we have seen. They may be considered as consecutive : they may be considered as contemporaneous.
As consecutive, they represent "seven kings," i. e. seven forms of government: Kings, Consuls, Dictators, Decemvirs, Military Tribunes with Consular Authority, Emperors, Dukes. Instead of the last, Mr. Faber prefers the Carlovingian Patriciate. Upon these were names of blasphemy; but especially upon the Imperial Head. The Roman Emperors arrogated divine titles to themselves, and acted with an impiety only surpassed by that of the Popes.
As contemporaneous, they represent "the seven mountains on which the woman sitteth." These mountains have also a double signification.
"The Seven Hills," on which the city of Rome is seated, have on them names of blasphemy. How
could they be other than eternal, which supported the ETERNAL CITY?
"The Seven Mountains " on which the Church of Rome is seated have on them names of blasphemy. name given to this church in Scripture is Mystery." The Seven Mountains on which she sits are her seven "Mysteries." And are there not names of blasphemy upon them all?
The First Sacrament is the Sacrament of Baptism, the first effect of which, according to the Catechism of the Council of Trent, is the remission of sins. Primus Baptisma effectus, peccatorum remissio. Sin, whether original, or committed by ourselves, although it be so nefarious, that it might seem impossible that it should be even thought of, is remitted and pardoned by the wonderful virtue of this Sacrament. 'Hoc primum tradere oportet peccatum, sive a primis parentibus origine contractum, sive a nobis ipsis commissum, quamvis etiam adeo nefarium sit, ut ne cogitari quidem posse videatur, admirabili hujus sacramenti virtute remitti et condonari.' The Church of England teaches that Repentance and Faith are required of persons to be baptized. But the Church of Rome is silent upon this point. Our Saviour himself taught, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." "He that believeth and is baptized shall be saved."
To attribute the remission of sins to the mere rite of baptism, and to say that the former is the effect' of the latter is Blasphemy. Who can forgive sins
but God only? And He has no where promised forgiveness of sins to the mere rite of baptism.
Again we are taught in the above Catechism, that concupiscence remaining in baptized persons is not sin. Concupiscentia in baptizatis remanens non est peccatum.'
The second effect of Baptism is the remission of the punishment due to sins; pœnæ peccatis debito remissio.' The third effect is, 'an infusion of grace;' gratiæ infusio.' The fourth effect, an infusion of virtues ;' 'infusio virtutum.' The fifth effect, con
nexion with Christ the head; Christo capiti con
nexio.' The sixth effect, a' character,' which can never be erased from the soul; qui ex anima numquam deleri potest.' The seventh effect is 'the opening of Heaven: Cœlorum apertio.' What has been said of the first effect of Baptism is applicable to most of the other effects.
The second sacrament is that of Confirmation, in which the sacred chrism is used; the recipe of which, according to Pope Fabianus, the Apostles received from Christ and handed down to the Church!
The effects of Confirmation are four.
First, it pardons and remits sins: sequitur, ut peccata etiam condonet ac remittat.' Secondly, it perfects the grace of baptism: baptismi gratiam perficit.' Thirdly, it not only increases grace, but increases it in a wonderful manner: non auget modo, sed admirabili quadam ratione auget.' The Saviour spoke of this sacrament when he said;
"Tarry ye in this city until ye be endued with power from on high!" So that the descent of the Holy Ghost on the day of Pentecost was the Sacrament of Confirmation! Fourthly, it imprints a character.'
The Third Sacrament is that of the Eucharist. But how different a Sacrament is the Romish Eucharist from that which Christ ordained! Of all the Heads of the Beast, of all the mountains on which the Woman Mystery' sitteth, this is the most 'full of names of blasphemy.'
When our Saviour instituted the Eucharist, he said, Take, eat; this is my body." These words are taken neither literally nor figuratively by the Church of Rome.
They are not taken literally. For, in the first place, we observe that the word is has been altered by Papists. They take the words, They take the words, "This is my body," as if Christ had said, "This is cONVERTED INTO my body." And this conversion of the substance of the bread and wine into the substance of the body and blood of Christ, they call transubstantiation. But our Saviour says nothing about conversion or transubstantiation. He simply says, "This is my body.". And in what language of the world does is import IS CONVERTED INTO ? And yet the Council of Trent launches its anathema against all who do not believe that the word is is synonimous with IS CONVERTED INTO. See its thirteenth Session; Second Canon on the Eucharist. 'Si quis dixerit in sacrosancto Eucharistiæ Sacramento remanere substantiam panis et vini una cum