relics; the confecrating and bowing down to images; the attributing of miraculous powers and virtues to idols; the fetting up of little oratories, altars and ftatues, in the streets and highways, and on the tops of mountains; the carrying of images and relics in pompous proceffions with numerous lights, and with music and finging; flagellations at folemn feafons, under the notion of penance; the making a fanctuary of temples and churches; a great variety of religious orders and fraternities of priests; the fhaving of priests, or the tonfure, as it is called, on the crown of their heads; the impofing of celibacy and vows of chastity on the religious of both fexes; all thefe and many more rites and ceremonies are, equally parts of Pagan and of Popish fuperftition. Nay the very fame temples, the very fame altars, the very fame images, which once were confecrated to Jupiter and the other demons, are now reconfecrated to the virgin Mary and the other faints. The very fame titles and infcriptions are afcribed to both; the very fame prodigies and miracles are related of these as of those. In fhort the whole almost of Paganism is converted and applied to Popery; the one is manifeftly formed upon the fame plan and Popery and Paganism, and other learned and ingenious authors. ton in his Letter from Rome, by Mr. Seward in his Differtation on the Conformity between Gg 4 (1) In and principles as the other; fo that there is not only a conformity, but even an uniformity in the worship of ancient and modern, of Heathen and Chriftian Rome. III. Such an apoftafy as this of reviving the doctrins of demons and worshipping the dead, was not likely to fucceed and take place immediately; it fhould prevail and profper in the latter times. The phrafe of the latter times or days, or the laft times or days, as it hath been obferved upon (1) a former occafion, fignifies any time yet to come; but denotes more particularly the times of Chriftianity. So we find it ufed by fome of the ancient prophets, as for example Ifaiah, Micah, and Joel. Ifaiah faith (II. 2.) And it shall comę to pass in the last days, that the mountain of the Lord's boufe fhall be eftablished in the top of the mountains, and fhall be exalted above the hills; and all nations fhall flow unto it. Micah to the fame purpofe, and almoft in the fame words, (IV. 1.) But in the last days it shall come to pass, that the mountain of the houfe of the Lord shall be eftablished in the top of the mountains, and it shall be exalted above the hills, and people fall flow unto it. And Joel, as he is quoted by St. Peter, (A&s II. 16, 17.) But this is that which was (1) In Differtation IV. Spoken Spoken by the prophet foel; And it shall come to pafs in the last days (faith God) I will pour out of my Spirit upon all flefb. The times of Christianity may properly be called the latter times or days, or the last times or days, because it is the laft of all God's revelations to mankind. Daniel alfo having measured all future time by the fucceffion of four principal kingdoms, and having affirmed that the kingdom of Chrift fhould be set up during the laft of the four kingdoms, the phrase of the latter times or days, or of the left times or days, may ftill more properly fignify the timest of the Chriftian difpenfation. Thus it is applied by the author of the Epiftle to the Hebrews, (Hebr. I. 1, 2.) God, who, at fundry times, and in divers manners, Spake in time past unto the fathers by the prophets, Hath in thefe last days Spoken unto us by his Son. Thus alfo St. Peter, (1 Pet. I. 20.) Chrift verily was fore-ordained before the foundation of the world, but was manifeft in thefe last times for you. But there is a farther notation of time in the prophet Daniel; there are the last times taken fingly and comparatively, or the latter times (as I may fay after Mr. Mede) of the last times, which are the times of the little horn or of Antichrift, (Dan. VII.) who fhould arise during the latter part of the last of the four kingdoms, and and fhould be deftroyed together with it, after having continued a time, and times, and half a time. What thefe times fignify, and how they are to be computed, hath been fhown in a (2) former differtation: and it is in reference to thefe times efpecially, that many things under the gospel-difpenfation are predicted to fall out in the latter times or days, or in the last times or days. So St. Peter fpeaketh (2 Pet. III. 3.) There fhall come in the last days fcoffers walking after their own lufts. So too St. Jude, (ver. 17, 18.) Beloved, remember ye the words which were Spoken before of the apofiles of our Lord Jefus Chrift; How that they told you, there should be mockers in the last time, who should walk after their own ungodly lufts. So likewife St. Paul, (2 Tim. III. 1.) This know alfo that in the last days perilous times fhall come. These alfo are the latter times fpoken of in the text. In these times the worship of the dead fhould principally prevail; and that it hath fo prevailed, all mankind can testify. The practice might begin before, but the popes have authorized and established it by law. The popish worship is more the worship of demons than of God or Chrift. (2) In Differtation XIV. IV. Ano cifè, non obfcuré et involuté, quemadmodum loqui folet in prophe IV. Another remarkable peculiarity of this prophecy is the folemn and emphatic manner, in which it is delivered, The Spirit Speaketh exprefly. Every one will readily apprehend, that by the Spirit is meant the holy Spirit of God, which infpired the prophets and apostles. So the Spirit (Acts VIII. 29.) faid unto Philip, Go near, and join thyfelf to this chariot. So the Spirit (Acts X. 19.) faid unto Peter, Behold three men Seek thee. So the Spirit (Rev. XIV. 13.) faith Bleffed are the dead who die in the Lord, that they may rest from their labors. But these things the Spirit only faid; it is not affirmed, that he faid them exprefly. The Spirt's Speaking exprefly, as (3) Erafmus and others expound it, is his fpeaking precifely and certainly, not obscurely and involvedly, as he is wont to speak in the prophets and Whitby argues farther, that in thofe times of prophecy, when the prophets had the government of the churches, and spake ftill in the public affemblies, it might reafonably be faid, The Spirit speaketh exprefly, what they taught exprefly in the church. But I would prefer Mr. Mede's interpretation, that the Spirit Speaketh exprefly what he fpeaketh in prophetis, Erafm. in locum. Whitby ibid. exprefs (3) Per |