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power. The Little Horn was diverse from the other, i. e. he was an anomalous power, and essentially different from the ten secular horns or governments. And is it not true of the Papacy, that its character was in like manner anomalous? All the other governments of the Roman empire are secular; but the Papacy is a spiritual dominion, and therefore diverse from the rest. The Little Horn had eyes like a man; this may denote its cunning and policy. And is it not true, that the Papacy was peculiarly distinguished for cunning and policy? But the eyes of the Horn are intended to point out also, the episcopal character of the power which it represents, the Greek word, exoxoxos, literally signifying an overseer. The Little Horn had a mouth speaking great things.-And have we not seen from the historical details contained in the last chapter, that such was the character of the Papacy, which made the whole world resound with its high and blasphemous pretensions? It is further said of the Little Horn, that he shall speak great words against the Most High. And did not the Papal power speak great words against the Most High, when it gave its support to idolatry, and rebelled against its lawful sove

reign, because he commanded the destruction of idols?-When it cancelled and expunged from the Decalogue given by God to the children of Israel from Mount Sinai the whole of the Commandment against Images? -When it claimed a power to dethrone kings, to absolve men from their oaths of allegiance, and thus assumed authority, which belongs to God and Christ only? The Little Horn was also to wear out the saints of the Most High, and to think to change times and laws. And has not the Papacy caused to be murdered, thousands and ten thousands of the saints of God, because they fearlessly exposed its corruptions, and refused to bow their necks to its spiritual authority ?* Did

* When, at the era of the Reformation, Pope Adrian the sixth, a well meaning Pontiff, wished to introduce a Reform into the Court of Rome itself; he was dissuaded from it by Cardinal Francis Soderini, Bishop of Preneste, who, among other reasons, used the following:-"That there was no hope of confounding or destroying the Lutherans by a reformation of the Court of Rome. That, on the contrary, it was the true way to give them more credit; for if the people, which always judges by the event, were to see a reformation begun, they would suppose that since there had been good cause to oppose some abuses, there was room for .believing that the other novelties proposed by Luther were well founded."- "That in reading the history of past ages, it may be seen that the heretics who had rebelled against the authority of the Church of Rome, had always founded their arguments upon the corrupt manners of the Papal Court. Still, however, the Popes

it not organize that infernal tribunal the Inquisition, which has emulated in atrocity the

had never thought it would be of any use to introduce a reform, but had satisfied themselves, after employing exhortations and remonstrances, with engaging Princes to protect the church."-" That heresies had never been put an end to by reformation, but by Crusades, and by exciting sovereigns and nations to extirpate them. That it was by these means that Innocent the third had happily extinguished that of the Albigenses in Languedoc, and his successors had employed no others against the Waldenses, the Picards," &c.--" That it would be impossible to effect any reform, without diminishing considerably the ecclesiastical revenues which were derived from four sources, the one temporal, viz. the Domains of the State; the three others spiritual, namely, indulgences, dispensations, and the collation of benefices, and that none of these could be dried up without occasioning to the Holy See a loss of a fourth of its revenues." The above is extracted from the work of a Catholic writer of great authority. Histoire du Concile de Trente, Par Fra Paolo Sarpi, Tome I. p. 42, 43.

That the reader may know the nature of that revenue which would have been dried up by any Reformation at Rome, I shall here insert from Mr. G. Sharpe's Inquiry concerning the Roman Babylon, an Extract by Sir Richard Steel, from the "Taxa Camera seu Cancellariæ Apostolicæ," printed about the beginning of the sixteenth century, by "authority of the then Pope, being a Table of the Fees paid him for Absolutions, Dispensations, Licences, Indulgences, Faculties, and exemptions."

"The price of a Pardon or Absolution for a Layman that stole holy or consecrated things out of a Holy Place, is rated at

"For a priest that restores not to the Church the holy things he took away,

"For a Priest for the vice of simony,


For a Layman for murthering a Layman, 66 For him that killeth his father,

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(or mother, or wife, or sister, or kinswoman :These are all separate articles-to the last of which is added, "if they be of the laity, are rated at no more than 10s. 6d. and his letters

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character of wicked spirits? Has it not, by trampling on all laws divine and human, thought to change times and laws? The Apostle saw three of the first horns rooted out before the little horn. Accordingly history testifies, that the three Gothic kingdoms of the Heruli, the Ostrogoths, and the Lom

of absolution will cost him 10s. 6d. But if the party slain be a clerk, or priest, or clergyman, then the murtherer is bound to go to Rome and visit the Apostolic See.)

"For a Priest or Clergyman that keeps a concubine, and also his Dispensation to save him from being irregular,

"For him that lyeth with his own mother (or sister, or god-mother,)

And among the Dispensations ;"To marry in the first degree of consanguinity,

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2 14 0 Pope Leo X. having, in the year 1517, published a sale of plenary Indulgences, made a grant of the revenues to arise therefrom, within the electorate of Saxony, to his sister Magdalen, married to Cibo, natural son of Pope Innocent VIII. who in consequence of that marriage had made Leo a Cardinal at fourteen years of age. Magdalen, anxious to make her brother's gift as profitable as possible, appointed Aremboldi, then a Layman, but subsequently created Archbishop of Milan, to manage the business for her, who intrusted the collection of the indulgences to the highest bidders. These collectors, says Fra Paolo Sarpi, the Catholic Historian already quoted, "caused much scandal by their immoral lives and debaucheries, spending in taverns and elsewhere, in gaming and OTHER THINGS, NOT FIT TO BE MENTIONED, what the people saved from their necessary expenses, to purchase indulgences." How justly was a church that practised such things called by the Spirit of Prophecy, Mystery, Babylon the Great, the Mother of Harlots, and abominations of the earth!

bards in Rome and Italy, were successively rooted out, preparatory to the full development of the Papal power. Thus, by a comparison of all its features of character, the identity of the Little Horn with the Papacy is fully established.

In the 13th chapter of Revelation, two Beasts were exhibited to the eye of the Apostle John, the first having seven heads and ten horns, with ten diadems upon his horns. This hieroglyphic is easily identified with the fourth Beast of Daniel, as well from the circumstance of their both having ten horns as from that of the fourth Beast of Daniel, and the Beast of the Apocalypse being equally destroyed at the second coming of Christ, and on the establishment of his kingdom. The first Beast of St. John is, therefore, the secular Roman empire, after its division into ten kingdoms.

The second Beast seen by John had two horns like a lamb, and spake as a dragon. His lamb-like horns indicate that he professes to be a minister of Christ: his dragonlike speech proves him to be in reality a minister of Satan. The whole description given of this Beast shows him to be a spiritual or ecclesiastical power, exercising universal au

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