of Leo on the incarnation, but ALL the letters, which that Pope had written on the Christian religion; and thirdly, should declare that they conformed in ALL things to the APOSTOLIC SEE, that they received ALL the constitutions of the CATHOLIC CHURCH, etc. The Catholic faith was not only secured as the religion of the State, but by an imperial edict enforced ultimately upon all other sects. The faith of Chalcedon becomes now the dorminant religion, the Catholic Church is nationalized, the Woman takes her seat upon the beast, the man of sin his seat in the temple of God, and the abomination is set up, or stands in the holy place.† It must be remembered that the point to be proved is not that the Pope should become a temporal Prince. This would not agree with the instruction given by the angel of God; for the Pope did not become a temporal Prince until about the close of the eighth century, while the truth (Dan. vii: 24), requires the existence of the horn with eyes and a mouth before A.d. 534, when the Vandal kingdom was conquered. It is the nationalization of the Catholic Church by the government -not by the ten kingdoms of the Western Empire *Bower, vol. i. pp. 313, 314. † Lord Cobham, who suffered martyrdom in the reign of Henry V., remarks: "But, as touching the Pope and his spirituality, I owe them neither suit nor service; for so much as I know him by the scriptures to be the great Antichrist, the son of perdition, the open adversary of God, and the ABOMINATION STANDING IN THE HOLY PLACE." (Marsh's Eccl. His. p. 250.) but by the beast, (Rev. xvii,)* and, as Lord remarks;† "The concurrence with the Pope in ENFORCING THE FALSE DOCTRINES AND SUPERSTITIONS of that Apostate on its subjects." This was done in 519 by the Eastern Empire. By consulting the history of those times, we learn that the Bishop of Antioch signed the Articles ‡ in 519 Here, then, were three great divisions of the Church, in the persons of her representatives, united in the Catholic faith, namely, the Bishops of Rome, .Constantinople and Antioch. The Metropolitan of Thessalonica and the Bishop of Alexandria refused to sign the Articles, not because they contained the creed of Chalcedon, or because they required entire obedience to the constitutions of the Catholic Church, but from the fact that they were required to condemn the memory of some of their Bishops. This occasioned great disputes, but that part relating to the Bishops being left out,§ the council was received all over the east.|| The quarrels of the Popes and Emperors, subsequently, do not touch the question, or invalidate the great work, which was accomplished in 519, else no demonstration can be presented that the union was ever formed; for such dissensions have been of frequent occurrence ever since. The question whether one or more persons in the Trinity suffered in the flesh, was not a point specified in the *The ten horns on the head of the beast of the thirteenth and seventeenth chapters, of Rev., are not the same with those in Daniel vii., but symbolize subsequent divisions. Lord on Apoc. p. 356. Bower, vol. i, p. 319. Ibid p. 321. || Bower vol. i, p. 323. Ibid p. 323. Articles, hence, it was not a question that effects this position. It is not a union of the two Churches, but a NATIONALIZATION OF THE CATHOLIC CHURCH, THE RECEPTION OF THE FAITH OF CHALCEDON, AND THE PERSECUTION OF DISSENTERS,† that distinguished the acts of Justin from 519 onward. The government of the east, down as late as the time of Pepin, protected the Catholic Church, both in the east and in the west; but in consequence of the Emperor of the East declaring against the worship of images,‡ (A.D. 726,) the people of Rome were excited against the Emperor, they expelled the Governor, and formally erected a Republic, (730); but subsequently, however, being pressed by the Lombards, Pope Stephen II. sought for an alliance with the Greek Empire; but not obtaining it, he applied to Pepin (755), who delivered Rome from the Lombards, and put the Pope in possession of the Exarchate. From this event we are to date the administration of the second head of the beast, (Rev. xvii.)§ But to return to the subject, we remark that Justi nian, whom Gibbon styles the pillar of true religion, || was consul under Justin, (519); and that he was adopted in 520, some say as colleague, others as suc *Bower, vol. i. pp. 313, 314. Hormisdas persecuted the unfortunate heretics, Nestorians, Eutychians, Arians, Pelagians and Manicheans, whom he caused to be publicly scourged, both men and women, before sending into exile." (DeCormenin, vol. i. p. 103.) Koch, vol. i. pp. 58, 59. § See exposition of Rev. xvii. cessor. But however this may be, it is certain, he had a great influence in the government, as the following will show: "After the death of Anastasius, the diadem had been placed on the head of a feeble old man ; but the powers of government were assumed by the nephew of Justin, (Justinian), who already meditated the extirpation of heresy, and the conquest of Italy and Africa. A rigorous law was published at Constantinople, to reduce the Arians by the dread of punishment within the pale of the Church."* And in a letter addressed to Justin by Theodoric, we have this sharp reproof: "That to pretend to a dominion over the conscience is to usurp the prerogative of God; that by the nature of things the power of the sovereign is confined to external government; that they have no right of punishment but over those who disturb the public peace, of which they are the guardians; that the most dangerous heresy is that of a sovereign who separates from himself a part of his subjects because they believe not according to his belief."† Justin, while under the influence of Catholicism, together with the Pope himself, did, as Theodoric says, usurp the prerogatives of God, or, as Paul says, sit in the temple of God, showing himself to be God. I do not ask for better evidence to show the rise of the little horn (Dan. vii.); for the watchword with both Justin and the Fope was, give the heretics no quarters. They proscribed them in matters of faith. They did not, they would not, grant them toleration. *Gib. vol. iv. p. 31. † Ibid. p. 31. Hence, we believe this to be the point, (A.D. 519,) where the daily was taken away, and the abomination was set up. That the papal power was not at its height in 519 is admitted, for history informs us that it was not until the fourteenth century that it attained its full height, its full power. It was then, that Boniface stood on that proud and guilty eminence of absolute, spiritual and temporal power. But I think that 519 was the time when the beast began to operate, to make war upon the saints, to tread under foot the holy city, the time when the witnesses began to proph esy in sackcloth, and when the Woman (Church) fled into the wilderness. Even the Catholics themselves regard this as an important era in the history of the Church. They heap their anathemas on the two former Emperors-Zeno and Anastasius - while they lavish their benedictions on the heads of Justin and Justinian. This event was of importance to the Catholics, it gave them power and wealth, they could pursue with fire and sword those who refused to bow to their mandates; and from this time onward, with but very few exceptions, if any, there was an unbroken chain, a steady increase of power down to the time of the Reformation. As we have inserted a number of historical extracts, we shall do well, perhaps, to take a retrospective view of the facts defined by this historic testimony. We learn, 1st. That Anastasius dies, and that Justin succeeds to the throne, a.d. 518. 2d. Justin, being a rigid Catholic, compelled all the Bishops in his dominion to subscribe to the abovementioned articles, on pain of forfeiting their sees. 3d. The above-mentioned articles were signed by the |