for all our information respecting the Spirit and its operations. So neither in this case can we dispense with the use of our bodily senses. Why else is it that the sacred Scriptures, more than any other writings whatever, abound in metaphors? It is in condescension to our weakness. 66 If," says our Saviour, "I have told you earthly things, and ye believe not, how shall ye believe if I tell you of heavenly things?" Had he assumed the language of immortality, his hearers could not have understood him. Much less if he had undertaken to explain those things which relate to the spiritual and invisible world, without a metaphor. Hence, that they might the more easily comprehend his meaning, he adopted the parabolical method of instruction. Even when discoursing with Nicodemus on the necessity and nature of the new birth, which involved the agency of the Holy Spirit, he resorts to the metaphor of the wind, in order to convey his meaning with the more facility:-"The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh or whither it goeth; so is every one that is born of the Spirit."

So also in all the parables that he uttered-" and without a parable he spake not"-he addressed himself to the understandings of men, through the medium of their external senses. If he spoke of his kingdom, he compared to leaven-to ten virgins-to a man seeking goodly pearls-and to a man travelling into a far country:-his word is compared to seed, and he himself to a sower-and faith in his word to a grain of mustard seed. If he speaks of the future residence and rest of his people he compares it to a mansion, and the different degrees of glory to many mansions. All these figures of speechand many more instances might be mentioned equally illustrative of our views-plainly indicate that all our ideas of spiritual and heavenly things are derived from analogy, and are communicated to the mind by means of material things, through the medium of the external

senses.

Indeed, the words of our Saviour to Nicodemus confirm the entire view we have taken of this subject from the beginning. He says, "We speak that we do KNOW, and testify that we have SEEN; but ye receive not our witness," and then adds the words before quoted, “If I have told you earthly things, and ye BELIEVE not," &c. Because he "came forth from the bosom of the Father," he was perfectly acquainted with spirit, and all the realities of the invisible world, and therefore could speak of the things which he knew, for he had seen and heard them; but to Nicodemus and others all these things were objects of faith when thus revealed to them by Him to whom they were perfectly familiar; they knew them not, but were called upon to believe them upon the testimony of Jesus Christ. They knew that he had spoken to them, and because he spoke in figurative language, taking the figure from objects with which they were well acquainted, they could understand his language, and believe in the truth of what he said.

Well, are these truths any the less certain, because they are presented to the mind by those symbols through this material vehicle? Certainly not. Indeed, as man is constituted, they are hereby rendered more certain, much more palpable and demonstrative than other.

wise they would be. With the utmost stretch of my capacity, I can form no idea either of my own spirit or of the eternal Spirit, only as it is presented to my mind from analogy, or from its effects. I see the works of nature; I ask who made them? My Bible answers, "By his Spirit he garnished the heavens, and all the host of them were made by the breath of his mouth." I ask where and what is this Spirit? My Bible tells me, "He rideth upon the wings of the wind, and maketh the clouds his chariot." How is my mind filled with the sublimest perceptions by these lofty metaphors! The wind I hear and feel when it rushes through the fields or sweeps over the plains, or whistles through the cities; and I see the clouds over my head, and both see and hear the chariot rolling over the pavements. By these means I get an idea, however faint and imperfect, of that eternal Spirit, which made the heavens and garnished them with all their beauty. I read the analogy in the clouds, and instinctively bow before his mighty power.

Thus delightfully do we perceive the harmony subsisting between the external and internal senses-between the body and mind-between faith and knowledge;-and by their mutual adaptation to promote the end of our existence, they tend to assist each other in conveying instruction to the understanding. By these means I see the connection between the visible and the invisible world, and the manner in which the mind puts forth its powers to grasp firm hold of those truths which relate to things past and future, or of those eternal realities which are revealed to me in the sacred Scriptures. These inform

me that "God is a Spirit, and they that worship him must worship him in spirit and in truth." This truth, being supported by all that weight of evidence which authenticates the Holy Scriptures as the revealed will of God, my mind lays hold of by faith, and I prove that my faith is genuine by falling down before this eternal Spirit and worshipping him as the "Father of the spirits of all flesh."

SOLO DEI GLORIA.

ART. 3.--THE PRESENT, STATE AND FUTURE PROSPECTS OF THE PAPAL CHURCH.

BY S. W. COGGESHALL,

Of the New-England Conference,

AMBITION is a quality inherent in mankind, and when they get the power into their hands they are very prone to abuse it, as the history of the world and even the church plainly shows, except prevented by very strong moral principle within, which is the case with but very few, or powerful checks from without, which latter, owing to the ignorance of mankind, exist in but few instances. This remark may serve to throw some light upon what is to follow.

It has been said, and with much truth, that every man is a pope in his own way, although but few have an opportunity to exhibit their popish spirit to any considerable extent. This remark may serve to lessen the surprise that we may feel while taking a view of the character of the pope of Rome. Consequently, as we are VOL. VIII.-April, 1837. · 15

informed by St. Paul, the mystery of iniquity, which finally grew into popery, began to work even in his own day, although it could not be fully revealed until that which then let or hindered, which was the Roman power, was taken out of the way; which, however, was not till several centuries after.

The authority of the pope of Rome is founded upon the supposition that to Peter, of whom he is the pretended successor, was committed what is termed the power of the keys; that Christ promised to build his church upon him; and that he was the first bishop of Rome. But the power of the keys was given to the apostles in common, and not to Peter in particular; and Christ was the rock upon which the church was to be built, according to many other Scriptures, and a fair grammatical construction of the passage in question; and as for his being first bishop of Rome, it remains to be proved that he was ever so much as in that city, and even if both could be proved it is nothing to the point. They also pretend to an uninterrupted succession in the papal chair. But, as Father Wesley well remarks, the succession never was nor ever can be proved; for several links are wanting in the chain; three rival popes have ruled the church at once, and it has never been determined by the church which was the true one; and beside this, a woman in disguise occupied the papal chair for a considerable time. This last fact has been disputed by modern historians, although it was never called in question for five centuries after the event.

The first bishops of Rome, like the other primitive bishops, were humble, pious, and zealous men, who never so much as dreamed of such a thing as pre-eminence among their brethren; as, in those days of gospel purity, all the bishops possessed equal authority. It was not till after the days of the Emperor Constantine, when Christianity became the established religion of the empire, that any pretensions were made to pre-eminence by the bishop of Rome. first these pretensions were very humble, but even then they were very fiercely and indignantly disputed by the other bishops, especially by those of Constantinople, who were always in a condition to make head against their rivals.

At

But notwithstanding the contempt with which the aspiring pretensions of the bishops of Rome were treated, yet, owing to their inflexible obstinacy and perseverance, the increase of ignorance and the decline of true religion, joined to the numerous dissensions of the clergy and people among themselves, and a variety of other circumstances which tended to favor them, their power and influence continued to increase, until it spread over the whole western church. But popery cannot be considered as fully established until the year 606, when Boniface III. engaged the usurper Phocas, who had waded to the imperial throne through the blood of his.master, the Emperor Mauritius, to proclaim him universal bishop. This may be considered the commencement of the reign of the beast. Although the several pontiffs left no means untried to augment their power and authority from day to day, yet their progress was slow, as the several churches in different countries, with their bishops and clergy, were not easily brought under the yoke. The Greek or eastern church never would submit, and have maintained their indepen

dence to this day. Many and bitter were the contests which arose between these two churches, and which were continued for successive centuries with great zeal, until Constantinople was taken by the Turks in 1453, and the Greek empire was so broken and the church so weakened by these infidels, that the Greeks excited the envy of the Latins no more, and the former either would or could not continue the contest any longer. The church of Milan, also, would not submit for a long time, and did not until forced by treachery and arms so to do. The Caldees of Scotland, among whom learning and religion flourished for several centuries, were not reduced until the twelfth century; and the Waldenses, although sorely persecuted and almost exterminated, were never brought under the yoke.

The papal power may be said to have arrived at its summit during the twelfth and thirteenth centuries, when the popes not only acted as lords over God's heritage, but even put their feet upon the necks of kings; bound their princes in chains, and their nobles in fetters of iron. This power suffered no sensible diminution, but flourished, notwithstanding the tumults of nations and the strifes of kings, until the time of Martin Luther, in 1517. At the commencement of this century, the court of Rome was in as flourishing a state as ever; and there was no appearance of disturbance or trou. ble from any quarter. Although the labors of Wickliffe of England, and John Huss and Jerome of Prague, had given the minions of Rome much trouble during their lives, and after their deaths continued to exert a very powerful and extensive influence, yet the pope, as the strong man armed, had kept his goods in comparative peace, and at this time the labors of these men were but little felt. But behold, while the pope was crying Peace, peace, and unconscious of coming wrath which should shake his spiritual empire to its foundation, a movement was made in Germany, which soon attracted the attention of all Europe. In 1517, Martin Luther, an Augustine monk, began to preach against the doctrine of indulgences, the abuse of which had now risen to a most enormous height, and could be borne no longer. He did not intend to leave the church, but only to reform some of her abuses. At first he was very modest in his demands, but his arguments and appeals meeting with nothing but abuse and contempt, and when at last Pope Leo X. published a bull against him, the bold and zealous reformer was roused to activity, and was led to carry on to greater perfection what he had so well begun; and being patronised by Frederic, the elector of Saxony, and finding the people ready for a reform, in despite of the bulls of the pope and the anathemas of the council of Trent, he succeeded in overthrowing popery in a considerable part of Germany; and by his coadjutors his doctrines were carried into Denmark and Sweden, in which countries Lutheranism has since been the established religion. He was a man of extensive learning, of great magnanimity, and of ardent piety-admirably adapted for a reformer; and well did the work that was appointed him.

Luther was soon followed by Zuinglius in Switzerland, who, soon losing his life by violence, was succeeded by Calvin the Genevan reformer, who, although differing from Zuinglius both in doctrine and

discipline, with surprising activity and zeal, soon brought to a considerable degree of perfection what his predecessor had begun. · His doctrine soon spread through a considerable part of Switzerland, France, Holland, and the British Isles. In the latter country the people were ripe for a reform even before it was begun; and although Henry VIII. seems to have been a very conspicuous actor in this, yet the fact is, that he was rather a hinderance than a help. The work was rather done by the clergyArchbishop Cranmer, and Bishops Latimer, Ridley, and Rogers, being the most useful in the good work. In Scotland the work.

was carried on by John Knox, in the reign of Mary, the famous queen of Scots. He had been taught in the school of Geneva, and adopted both the doctrine and discipline of the Genevan reformer, so that the Kirk of Scotland has since remained Calvinistic in doctrine and. Presbyterian in government. In Ireland the work was carried on by the godly labors of Dr. George Brown; archbishop of Dublin. But the work was not of so general extent in this island, the greater part of the people yet remaining Papists. In Poland, Prussia, Austria, Hungary, and Spain, the work was very partial, and in some of these countries, especially the latter, was soon stopped by the Inquisition. In Italy, Sicily, and Sardinia, the work scarcely began; and in Portugal not at all.

This work of reform, as I have briefly sketched it, went on with great rapidity; the progress of the truth-of the principles of civil and religious liberty, was almost inconceivable. The most that was done then, was done during the lives of the reformers who first began the work, or of their immediate successors. Light burst forth all at once, like the rising of the sun; and kingdoms were shaken as by a general earthquake. But we are not to suppose that all who embraced the principles of the Reformation were truly converted to God. This was not the case. Multitudes who embraced Protestantism were no better after than before. This was as might have been expected. Thousands now who are called Protestants are such in external profession merely. And so it was then. the work was begun; a light was then kindled, which we trust will never be extinguished; and although it has not since made such progress as we could have wished, yet a most deadly blow was given to the beast, of which he has never recovered, but which continues to grow worse and worse, and which will soon, as we shall presently show,. end in his complete destruction.

But

There are two circumstances in the history of the popes which I think worthy of particular notice in this place. The first is, their ambition, avarice, cruelty, and most insufferable arrogance. For these things the papacy well deserves the denomination given it by St. Paul, "the man of sin." Their ambition was such, that after having brought the greater part of the whole western church under their yoke, they must proceed to reduce civil rulers with their entire people to the same ignoble vassalage. To their ambition, both temporal and spiritual, there were no bounds. After gorging whole empires, they were incessantly grasping and panting for more. Their avarice was such that they had no hesitation in involving whole nations in the direst calamities of war and bloodshed, if it would but help fill their coffers. The crusades, which