CHAPTER 4 ANTICHRIST AN APOSTATE FROM THE CHRISTIAN FAITH

ANOTHER mark of Antichrist as given in the Scriptures is apostasy from the Christian faith.

“For that day shall not come, except there come a falling away (hJ apostasia) first, and that man of sin be revealed, the son of perdition.” 2 Thessalonians 2:3.

Several distinguished commentators, as Grotius, Whitby, Le Clerc, and Wetstein, have interpreted “the day of Christ,” — (hJ hJmera tou Cristou) in this passage as applicable to the destruction of Jerusalem, and have consequently referred the term — hJ apostasia — ”the apostasy,” to the revolt of the Jews against the Romans, previously to the destruction of that city. This opinion, however, will appear, from even a brief reflection upon this passage, to be wholly untenable. It is evident from the whole scope of the passage, that the future coming of Christ is meant; and that the apostasy referred to, is of a religious, and not of a political character. Indeed the Apostle explains his own meaning, “Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith.” 2 Timothy 2:1 — aposthsontai tinev thv pistewv.

Other commentators, who understand by “the day of Christ” the future coming of the Savior, yet apply the term apostasia, “apostasy,” to something which has not as yet occurred. Roman Catholic writers are generally of this opinion. Bloomfield, too, in his notes on the New Testament, has maintained the same sentiment. “Upon the whole,” says he,” there seems good reason to suppose, with many eminent expositors for the last half century, that what is here spoken of, has not yet taken place. “The man of sin,” says the commentator on the Doway Bible, “agrees to the wicked and great Antichrist, who will come before the end of the world.”

If it were meant by this, that the Papacy, the real Antichrist, will assume a more malignant and desperate character anterior to the coming of Christ, we would freely yield to this interpretation. This fact appears to be definitely and clearly revealed in the 16th chapter of the book of Revelation, verses 13,14.: But if such interpreters mean, that Antichrist is yet to arise, that he is but one person, that his dominion is to be brief, and that he is immediately to precede the coming of Christ, then do we differ from them toto caelo. The Roman Catholic comment on this passage is strangely inconsistent with itself. “This revolt (apostasy) is generally understood by the ancient fathers, of a revolt from the Roman empire, which was first to be destroyed before the coming of Antichrist.” According to this statement, if Antichrist be not already come, the prophecy must be false; for the Roman empire was subverted in the year 476. Antichrist was to succeed that empire; and yet, although more than thirteen centuries have passed, he has not appeared! The error here consists, in making Antichrist one person. It is certain, that Antichrist is to continue to some future coming of Christ. It is equally certain, that he was to arise directly after the fall of the Roman empire. He cannot therefore be one person; but must be a succession of persons filling the same office.

Our Roman Catholic annotator has also another opinion. “This revolt (apostasy) may perhaps be understood also, of a revolt of many nations from the catholic church; which has in part happened already, by the means of Mahomet, Luther, etc., and it may be supposed, will be more general in the days of Antichrist.” Mohammedanism is certainly neither an apostasy from the faith, nor a revolt from the Romish church. The Arabians were not professing Christians, nor was Mohammed a member of any Christian society whatever. It is absurd therefore, to suppose, that Mohammed, or Mohammedanism is the subject of these prophecies. Besides, where this delusion is evidently predicted under the fifth and sixth trumpets, it is not described as a departure from the faith, or a revolt from Christendom, but as an invasion of the faith, and an assault upon Christendom.

As to the reference of these predictions to the Reformers and their adherents, it is enough to answer in the language of Bishop Newton: “Who, then, is the man of sin? Luther and his followers, or Calvin and his followers? Or, who? for the Protestants are far from being united under one head. Which of the Protestant churches exalts herself above every God and magistrate? Which of them arrogates to herself divine honors and titles? Which of them pretends to establish her doctrine and discipline by miracles? These things would be ridiculously and absurdly objected to the Protestant churches, and more ridiculously and absurdly still by the members of the church of Rome.”1 If, too, Christian faith be contained in the Holy Scriptures, it certainly must be most preposterous to imagine, that those men who are doing all in their power to scatter the Holy Scriptures throughout the earth, have departed from the faith. There is a power, however, already existing, and which is destined to exist until the coming of Christ, which this prophetic description does suit, and it suits no other. “The usurpation of the Papacy in divine things is so unparalleled,” says Doddridge, “that if these words are not applicable to it, it is difficult to say, who there ever has been or can be to whom they should belong.”

If Romanism be not the apostasy (hJ apostasia) here mentioned, and the papacy “the man of sin” (oJ anqrwpov thv aJmartiav), then may we conclude certainly, that no parade of facts whatever, can prove a prophecy to have been fulfilled. With a mode of interpretation which would lead to the denial of such an application of these predictions, it would be impossible to demonstrate the Messiahship of Jesus, or the truth of the Christian dispensation. This will appear more evident, however, when we shall have shown, that the Papacy, including the whole system of Romanism, is not only an apostasy, but the apostasy, from the Christian faith. And here we lay it down as self-evident, that any body of men denying that the Holy Scriptures are the only standard of faith and practice; or, that Jesus Christ is the sole Head of the Church, and of each believer; or, that there is but one Mediator between God and man; or, that sinners are justified by faith, and solely on account of the righteousness of Christ — any set of men, we say, denying these things, must be, and are apostate.

Romanists deny that the Holy Scriptures are the only rule of faith and practice. The Council of Trent, in determining the proper standard of faith and practice, uses the following language: “That this truth and discipline are contained in the written word, and in the unwritten traditions, which were received by the Apostles from the mouth of Christ himself, or from the Apostles themselves as the dictate of the Holy Ghost to them, and delivered as it were from hand to hand, have come down to us.”2 In Dens’ Moral Theology, are these statements: “Divine tradition has equal authority with Holy Scripture; for both are truly the word of God!” “The church, however, has not framed a catalogue of divine traditions, but sets forth, sometimes one, and sometimes another, as occasions demand.” “Divine tradition is truly a rule of faith, as it is the word of God, not less than Holy Scripture.” “There is more need of divine tradition than of Sacred Scripture, as Scripture cannot be known without tradition.” Then under the question, “Are there any special rules for ascertaining traditions?” The following answers are given: “Whatever the Roman Church holds as tradition is to be regarded as rich. Whatever the Catholic Church holds or declares as such, is to be regarded as tradition.”3 These extracts are sufficient to show, that the Romish church feels herself fully competent to give a rule of faith, not only equal, but superior to the word of God! Well has an Apostle said, “Beware, lest any man spoil you, after the tradition of men.” Colossians 2:8. And well has the Savior declared concerning such, “Full well ye reject the commandment of God, that ye may keep your own tradition.” Mark 7:9.

Romanists have also exalted over the church, and over the consciences of men, another head than Christ. The Scriptural doctrine on this subject is, that “Christ is the head over all to his church;” Ephesians 1:22; and that “the head of every man is Christ.” 1 Corinthians 11:3. Jesus Christ, speaking to every individual congregation of believers, and to each individual believer, through the Holy Scriptures, is alone Lord of conscience, and Head and Umpire of faith. A congregation or individual may be instructed and reasoned with, as to what Christ in the Scriptures has made known. But every attempt to interpose another authority between the congregation of the Lord, or any individual believer, and Christ, his supreme Judge, supplants the authority of Christ, and substitutes that of man in its stead. This the Romanists do, over the general church, over each congregation, and over each individual member. Over the general church, there is the Pope, deciding, determining, settling all things. Over the congregations, there is the Bishop, exercising a similar, but subordinate authority. And over each member, there is the Priest, controlling the consciences of men, and occupying a place between each member and Christ. The authority of Christ is thus removed from the church and its members, and the authority of the priesthood substituted. No better evidence need be adduced on this point than the fact, that the Romish church is so extremely unwilling that either churches or individuals should either hear, or read the Holy Scriptures. The following is a decree of the Council of Trent, in full force at the present time — “As it is manifest by experience, if the Holy Bible in the vulgar tongue [the only way in which the people can read it] be everywhere indiscriminately permitted, more injury than advantage would accrue, on account of the temerity of the people, let it abide in this point by the judgment of the bishop or inquisitor, that with the advice of the priest or confessor, the reading of the Bible in the vulgar tongue, translated by Catholic authors, may be conceded to those, who, they apprehend, can derive no injury, but an increase of faith and piety from such reading which permission they must have in writing. But whosoever shall presume, without, such permission to have, or to read it, cannot obtain absolution of his sins, unless the Bible be first returned to the ordinary. But regulars may neither purchase nor read it, except by permission obtained from their prelates.”4 Commenting on this decree, Dens says: “This law has been received and hitherto kept, in the whole purely Catholic world: more indulgence has been granted only when it was necessary to live among heretics.” Again he says: “Observe, the power of granting permission to read the Sacred Scripture in the vernacular tongue, belongs to the bishop, or inquisitor, not to the priest, or confessor, unless this power has been conceded to them.” Again, he says: “It must be said, that in this point the discipline of the church has been changed; just as communion under both kinds, and daily communion have been changed. For formerly the faithful, more submissive to their pastors, humbly and faithfully derived the sense of Scripture from them, without danger of perverse translations; but now, through the example of the heretics, the lust of dissenting from the pastors has arisen; and it is manifest from experience, that by the promiscuous reading of the Sacred Scripture, men are made more proud, more discontented, and universally more conceited.”5 Probably, no language could more certainly express the fact, that the Holy Scriptures and the Romish priesthood are at variance, than this above quoted. Everyone who prayerfully searches the Scriptures to learn the mind and will of Christ, as a necessary consequence, perceives and forsakes these “doctrines of men” by which he was previously held. Hence the law to prohibit, except in very peculiar cases, and under a written permission, the perusal of the sacred word! This fact alone proclaims, as in letters of fire, that Christ’s Headship has been supplanted in the Romish church.

Romanists also deny the sole mediatorship of Christ. The Apostle teaches, that “there is one mediator between God and man, the man Christ Jesus.” 1 Timothy 2:5. And Jesus himself says —

“I am the way, the truth, and the life; no man cometh to the Father but by me.” John 14:6.

It is also said of Christ —

“Because he continueth ever he hath an unchangeable priesthood; wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.” Hebrews 7:24,25.

The Scriptures universally represent Christ’s mediation, as one, alone, and all-sufficient. The Romish doctrine, however, represents it as insufficient, and as needing auxiliary intercession. The annotator on the Doway Bible admits that “Christ is the only mediator of redemption;” and that “he stands in need of no other to recommend his petitions to the Father.” At the same time however, he asserts “that this is not against our seeking the prayers and intercessions of the saints and angels in heaven, for obtaining mercy, grace and salvation through Jesus Christ!”6

The Council of Trent passed the following decree on this subject — “The holy council commands all bishops and others who have the care and charge of teaching, that they labor with diligent assiduity to instruct the faithful, concerning the invocation and intercession of the saints, teaching them that the saints, who reign together with Christ, offer their prayers to God for men; that it is a good and useful thing suppliantly to invoke them, and to flee to their prayers, help, and assistance.”7 In reference to the nature of this worship, Dens says: “It is absolute, because it is exhibited on account of the excellence, intrinsic and peculiar to the saints; yet, it may also be called respective, inasmuch as God is honored in the saints.” Again he says: “But that we implore the clemency of God through the saints, is not through the defect of the power or mercy of God; but because God is willing to grant certain blessings only through the saints.”8 The practical effect of such a tenet may be learned from the following extract taken from the Catholic Manual used in the United States. “Holy Mary, pray for us. All ye holy angels and archangels, pray for us. St. Abel, all ye choirs of just souls, St. Abraham, St. John the Baptist, pray for us: St. Peter, St. Paul, St. John, pray for us. All ye holy disciples of our Lord, pray for us. St. Sylvester, St. Gregory, all ye holy monks and hermits, pray for us. All ye holy virgins and widows; all ye saints of God, make intercession for us.”9

These extracts are enough to show that, in the doctrine and worship of Romanists, the creature is associated with the Creator, and the sole mediation of Christ is subverted through the invocation of saints. Papists are also in error on the subject of a sinner’s justification before God. The following are decrees of the Council of Trent. “Whosoever shall affirm that the ungodly is justified by faith only, (sola fide impium justificari,) so that it is to be understood that nothing else is to be required, to cooperate therewith in order to obtain justification; and that it is on no account necessary that he should prepare and dispose himself by the effort of his own will, (suae voluntatis motu) let him be accursed, (anathema sit.) Again, “Whosoever shall affirm, that men are justified solely by the imputation of the righteousness of Christ, (sola imputatione justitiae Christi;) or, that the grace by which we are justified is only the favor of God (esse tantum favorem Dei,) let him be accursed.” “Whosoever shall affirm, that justification received is not preserved, and even increased in the sight of God, by good works, (per bona opera;) let him be accursed,” “Whosoever shall affirm, that he who has fallen after baptism, cannot by the grace of God rise again; or, that if he can, it is possible for him to recover his lost righteousness by faith only, without the sacrament of penance, let him be accursed.” “Whosoever shall affirm, that when the grace of justification is received, the offense of the penitent sinner is so forgiven, and the sentence of eternal punishment reversed, that there remains no temporal punishment to be endured before his entrance into the kingdom of heaven, either in this world, or in the future state in purgatory, (vel in hoc seculo, vel in futuro, in purgatorio,) let him be accursed.” “Whosoever shall affirm, that the good works of a justified man, are in such sense the gifts of God, that they are not also the worthy merits of the justified person, (ut non sint etiam bona ipsius jus-tificati merita;) or, that he being justified by his good works, which are wrought by him through the grace of God, and the merits of Jesus Christ, of whom he is a living member, does not really deserve, (non vere mereri,) increase of grace, eternal life, the enjoyment of that eternal life if he dies in a state of grace, and even an increase of glory; let him be accursed.”10 Any one acquainted with the Scriptures will readily perceive that these anathemas of the celebrated Council of Trent fall primarily upon the head of Christ and his Apostles! The doctrine of Paul is, that “a man is justified by faith without the deeds of the law.”11 And Christ has taught us to say, after we have done all commanded us:

“We are unprofitable servants; we have done that which was our duty to do.” Luke 17:10.

All ideas of human merit are entirely excluded by the teachings both of Christ and his Apostles.

“Where is boasting then?” asks an Apostle, “It is excluded. By what law? Of works? Nay, but by the law of faith.” Romans 3. The anathema of Paul, then, and those of the Romanists, are hurled at precisely opposite persons. Romanists affirm, “If any man exclude works in our justification, let him be accursed.” Paul declares, If any man put them in, let him be accursed.

“If any man preach any other gospel unto you, than that ye have received, let him be accursed.” Galatians 1:9.

Whose anathema, then, are we most to dread, that of the Council, or that of Paul? Whose doctrine are we to receive, that of Christ? or, that of the Pope?

Romanism, then, denies that the word of God is the sole rule of faith and practice. It denies that Jesus Christ is the sole Head of the Church. It denies that the mediation of Christ is one and exclusive. It also denies the justification of a sinner by faith only, and wholly on account of the righteousness of Christ. For these its denials of fundamental scriptural doctrines, it is, and must be apostate. Its teachings and those of Christ are at variance; its doctrines and those of the Apostles are directly opposite. Nor is this all. We hesitate not to affirm, that the papal system is the apostasy, predicted by Paul; and that in it we will find all the facts, which the Apostle to the Gentiles so graphically places upon the inspired page. Here, then, is another mark by which the Papacy and Antichrist are proved to be identical. Antichrist was to be a great apostate; he was also to preside over a great apostasy. The Pope is an apostate and he presides over an apostate church. His system excludes that of Christ, his doctrines subvert the doctrines of Christ. He is emphatically Antichrist, the opponent of Christ; and his system of doctrine is antichristianity, displacing absolutely and entirely, those doctrines of grace of which Jesus was the Herald and the Author.

1 On the Prophecies, Diss. ii.
2 Council of Trent, Sess. iv.
3 Theol., chap. xviii.
4 Decrees of Trent.
5 Moral Theol. 140-142.
6 On 1 Timothy 2:5.
7 De Invocatione.
8 Moral Theol. c. xiii.
9 Ib. page 276.
10 De Justificationc.
11 Romans 3:28,

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