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when the Son of man is revealed. In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back. Remember Lot's wife. Whosoever shall seek to save his life, shall lose it: and whosoever shall lose his life, shall preserve it. I tell you, in that night there shall be two men in one bed, the one shall be taken and the other shall be left. Two women shall be grinding together; the one shall be taken, and the other left. Two men shall be in the field ; the one shall be taken, and the other left," (Luke xvii: 26-36).

The days of Noah and of Lot are to have their antitype in the days just before the coming of Christ. As in the days of Noah and of Lot, that is, in the days immediately preceding the flood, and the destruction of Sodom, so will it be in, (not the day simply,) but the days before the coming of the Son of Man. It is at this time that Jesus admonishes his disciples who may be on the housetop, not to come down to take their stu and those who may be in the field, not to return back. Here is where Christ locates it, and here it must be fulfilled.

v. 21. “For then shall be great tribulation," etc. Daniel declares, (Ch. vii,) “ He” (the little horn)“shall wear out the saints,” (Ch. xi,) “They shall fall by the sword, and by flame, by captivity and by spoil, many days.”. From this time the power was, to a great extent, lodged in the hands of the Bishops and Priests, who persecuted the followers of Jesus. To present this idea clearly before the reader, we subjoin the following extracts :

“During the same year (518) the Emperor Anastasius died, struck by lightning. The priests, availing themselves of this circumstance, frightened the superstitious multitude, and threatened the heretics with the vengeance of God. Their intrigues were so well conducted, that they placed on the throne Justin, a very ignorant man, and from that very cause, a good Catholic. The Prince, on his elevation, gave a direction to affairs entirely opposite to that of his predecessor. The pretended heretics were punished, and the populace by reiterated acclamations made the Catholic faith triumphant. The will of a fanatical mob having been confirmed by a council held at Constantinople, the Catholics could exercise their vengeance against the Eutychians.*

" Anastasius dying in the twenty-seventh year of his reign, Justin, a patron of the Catholic faith succeeds him, who forthwith sends embassadors to the Bishop of Rome to acknowledge the authority of the Apostolic See, and to desire the bishop to interpose his ecclesiastical power for the settling of the peace of the Church, A.D. 519. Hormisdas complies. The followers of Acacius, being obstinate, Justin forced them out of the Church, (where they had shut themselves up) and the city too. Hormisdas dealt in the same manner with the Manichees, and burnt their books."

“In A.D. 519, Justin to show his zeal for the council of Chalcedon, called his wife Dupicina by the name of Euphemia, the martyr in whose church that council was held.

He recalled the Catholics from banishment,

ceni.

* De Cormenin, vol. i. p.

102. † Sir Paul Ryca, His. of the Popes, p. 86.

ace.

exiled the Arians and Eutychians, thrust Severus from his bishopric of Antioch, and condemned him to lose his blasphemous tongue. Vitalianus, Muster-master under Anastasius, and very intimate with Justin, was, as it is thought by his command, murdered in the pal

In whose place Justinian, his sister's son, was chosen."'*

From this time onward, the poor heretics, as they were called, were driven into exile, and their goods confiscated. Hormisdas, the sovereign Pontiff, at that time, persecuted the Nestorians, Eutychians, Arians, Pelagians, Manicheans, whom he caused to be publicly scourged, both men and women, before sending them into exile.”+

Bower in speaking of this Pope, says; “Hormisdas was a man of uncommon parts, of great policy and address, as appears from his whole conduct; but of a most haughty, vindictive, and imperious temper, and, to the eternal infamy of his name and memory, THE FIRST Christian bishop, who, in MATTERS of CONSCIENCE, dared openly to countenance, nay, and to sanctify, SLAUGHTER and BLOODSHED.”

We give below a letter of Hormisdas to the Emperor of the east, written to persuade him that persecution was justifiable, together with the remarks of Bower, written just prior to his death, which occurred in A.D. 1766. "Many things," says he, "which we naturally detest and abhor, are, in some cases, necessary remedies; and then, our health being at stake, we are not to consult, but strive to evercome, our natural aversion. In sickness, we are apt to complain of the remedies that are prescribed for our cure, and hate those who prescribe them. But would it be good natured or friendly in a physician to forbear applying what he knows to be conducive to health, out of compassion, or through fear of causing a momentary pain? It is cruelty to spare, and compassion to cure, let the remedies, that work the cure be ever so painful. Thus did the pope, in direct opposition to the doctrine of the gospel, endeavor to extinguish in the emperor all sense of humanity; nay, and to convince him, that he could by no other means better show himself a kind and benevolent prince, than by shedding the blood of his innocent people. These anti-christian principles have EVER SINCE been maintained, as is but too well known, by the Church of Rome; and, in compliance with them, the popes have never failed, when it was in their power, to encourage persecution, and stir up the popish princes to persecute, and pursue with fire and sword, their protestant subjects. To these principles are owing the racks, the dungeons, and the unrelenting torments of the inquisition; it being highly meritorions with the ministers of that infernal tribunał to rack the body, without mercy, for the good of the soul, and highly criminal for any of them to show compassion, let the torments be ever so exquisite, when they are, as they say, become necessary remedies for the cure of the soul. As the Church of Rome has adopted these maxims, she can never renounce them; and it is quite surprising, that some protestants, either misled themselves, or wanting to mislead others, should pretend, that, in some

* Sir Walter Raleigh's His. of the World, b 3, p. 100. † DeCormenin, vol. i. p. 103. Bower, vol. i. p. 323.

degree, she has renounced them already, and is become more indulgent, than she has been in former times, to those who dissent from her. Are not her prisons filled at this very time, with those whom she styles heretics, or only suspects of what she calls heresy? Are not her racks still daily employed in extorting confessions ? Does she anywhere suffer, where her power prevails, doctrines to be taught or professed, disagreeing in the least with those, which she professes and teaches ? On what, then, can the opinion be founded, of her having begun of late to abate her former severity? Let her discharge her inquisitors, shut up her inquisitions, grant liberty of conscience where she dares to refuse it; and then, but not till then, we shall, with these her protestant friends, acknowledge her lenity."*

Who can but see that here, in 519, commenced a new era in the history of the Church ?

Then was accomplished the prediction of Christ, (Matt. xxiv:9), “Then shall they deliver you up to be afflicted, and shall kill you.”

In order that the reader may perceive the propriety of our Lord's admonition, and the necessity of giving heed to it, in respect to coming down from the housetop, or returning from the field, to take their effects or clothing, we publish the following extract from Bower, describing the persecutions under the administration of Justinian.

“While the Arian king was striving, by the most just and equitable laws, to clear the Church from all

* Bower, p. 321.

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