Doubting Spirits

culled from Holy Spirit and Other Spirits

by D O Teasley

 Doubting God and His Word is a habit imposed by the devil, and the longer it is indulged in, the stronger becomes its binding power. D o u b t i n g causes a path, or furrow, on the brain like a path across an orchard or field where many feet have trod; and nothing but a stern resistance and the power of God can ever erase these furrows and break the habit of doubting. I repeat that doubting is a careless habit, imposed by the devil, for no reasonable person can willingly and maliciously doubt God. Possibly the worst phase of doubting is doubting what God has done for the soul. Those who are habitual doubters often do much praying, but do very little believing. If Satan can succeed in getting one to doubt one's experience and cast away one's confidence he has gained an inroad to the soul, which if not quickly closed is likely to cause prolonged trouble. I have known persons to doubt their experience, go and ask God's forgiveness and doubt Him again before rising from prayer. A soul thus harassed by the devil soon becomes despondent and almost despairs of life. Doubting spirits and accusing spirits are very closely allied, and often work together. To some people doubting becomes almost a second nature, and doubting becomes much easier than believing. E such people would treat the doubting spirit like some people treat peddlers they would not be troubled so much. Some people shut their doors in the peddler's face, notwithstanding his desires to show his goods. If people would always shut their hearts' doors to all doubts in spite of their earnest pleas for entrance they would soon cease to come so often. Doubts, like some book agents, almost force an entrance, and the only way to get rid of them is to tell them to go.

 NO JUST REASON FOR DOUBTS,—There are but three just reasons to doubt anyone. (1) If a person is or has been unfaithful it is a hinderance to our confidence and faith in him. (2) If a person is unable to perform what he promises we cannot have faith in him. (3) If a person is of faithful character and unlimited ability, and yet we do not have his promise, we still cannot depend upon him.

 1. "God is faithful, by whom ye were called to the fellowship of his Son Jesus Christ our Lord." 1 Cor. 1:9. Who could [184] doubt the character and faithfulness of our God, who has kept His promises from generation to generation and proved Himself faithful even to those who are unfaithful? "If we believe not, yet he abideth faithful: he can not deny himself." 2 Tim. 2:13. He promised Noah that He would no more destroy the world by water, and placed His bow in the cloud as a token of that promise, and though thousands of years have past, God remains true to His promise, and His bow still remains in the cloud.

"Since the morn when time began,

Hath His Word ceased to prevail?

Is the God of heaven weak as man,

Or can His promise fail?

"Hath a mortal yet been found

Who hath trusted Him in vain?

Search the whole broad space of earth around,

And search it once again.

"On the Word of God I calmly rest,

With a sweet assurance in my breast;

For I know it is His holy will

Each promise to fulfill."

 2. God is able to do all He has promised. "And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth." Matt. 28:18.

 3. He has promised us power over all the power of the devil. "Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy; and nothing shall by any means hurt you." Luke 10:19. "According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: whereby are given unto us exceeding great and precious promises; that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust." 2 Pet. 1:3, 4. "But thanks be to God, which giveth us the victory through our Lord Jesus Christ. Therefore, my beloved brethren, be ye steadfast, unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord." 1 Cor. 15:57, 58.

 We have exceeding great and precious promises from God in which to put our trust; His character and faithfulness are [185] irreproachable, and His power unlimited. This positively leaves no room for doubts, and he who doubts God does so without a cause, and against reason. The most unreasonable thing a man ever did was to doubt God. It is much easier to believe God than to doubt Him, and yet so many people struggle to believe, while no one seems to put forth any effort to doubt. Þ

 DELIVERANCE.—There is deliverance for every soul that will accept God's way, even from the severest case of doubts and fears. If you are a doubter, settle it first that God is true and that He "loves you with an everlasting love." Though you may have failed a thousand times, God loves you still. And though you may have been unfaithful many times, yet He abideth true; "he can not deny himself," and "his mercy endureth forever." Two things you must rely on, trust in, and cling to. These are: (1) The written Word of God, (2) Your God-given reason, or judgment. Without these two landmarks you could never find the way to deliverance. Feelings will deceive you, doubts assail you, and past experience fail you; but the unchanging Word of God and your better judgment are way-marks on the road to peace. Þ

 Meet the conditions of the Word the best you can, implore the help of God, and resisting Satan, set your face toward the land of victory, determined to conquer or die, and Satan, doubts, and fears will stand back and let you pass. Believe where you cannot see or feel, and trust where you cannot trace. Your fight may be a feeble one for a while, but "each victory will help you some other to win," and you will soon be able to vanquish your every foe; and standing on the banks of sweet deliverance you may sing the victor's song, and sway a scepter greater than that of which earthly potentates have ever dreamed. Never be discouraged; all discouragements are of the devil, and should be resisted as the devil himself. Use your reason and strengthen your conscience; look at the mercy of God and His loving kindness. Read the Bible, obey it, and believe it despite all your feelings to the contrary. Emotions are the doubter's worst enemies except the devils themselves; but faith can conquer every foe. Tie the anchor of hope fast to the rock of eternal truth with the unbreakable cable of faith and then emotions may rise and fall and the storms of doubts may rage, but your anchor is sure. And sooner or later you will learn to pay but little attention to superficial emotions, and trust in the truth. After you once gain a victory over Satan you will be much stronger.

 Never give up when tried or feeling bad, for you are not so capable of judging at such times. Wait till you feel well, and then [186] consider. Put off giving up your experience till tomorrow, like some people put off seeking God and you will get along much better; and when tomorrow comes put it off again. Or, what is better still, abandon the idea and go to helping some one else out of trouble, and God will bless you and bless others.

 A DESPERATE STRUGGLE.—The following is a supposed argument, or dialogue, between Satan, Doubts, Fears, and Feelings on one side against Reason, Truth, Faith, and Trust on the other. The argument is supposed to be concerning a doubting soul that is trying to get the victory.

 Satan (speaking to Doubting Soul).—You are progressing so slowly of late it must be that you are deceived in your Christian experience.

 Feelings.—Yes, you have been feeling so downcast several days, and one who has the victory should feel like shouting and praising God.

 Reason.—This is the devil, you had better dismiss him at once, or he will deceive you.

 Fears (coming up hastily).—Many people have been led astray by Reason, and supposing they were right, have lost their souls. So very many people are deceived, you had better examine yourself.

 Doubts.—You know you did not get a clear witness to your sanctification, and even if you are justified you are not sanctified.

 Feelings.—Yes, we all believe that Doubts is right about this, for at the time of your consecration you did not feel like Brother A, for he felt the fire and really knew that he received the Holy Spirit.

 Faith.—Pay no attention to Feelings, but believe in God.

 Doubts.—But—those who are saved should feel better than you do.

 Truth. "By grace are ye saved through faith" (Eph. 2:8); so heed the admonition of Faith and dismiss these—

 Fears (interrupting).—But—but you had better be careful, or you are liable to turn the Lord away.

 Trust. "Trust in the Lord and do right," end these enemies shall not harm you.

 Satan.—Yes, but as Doubts has before stated, this soul was not sanctified in the beginning.

 Doubts.—You had better give up your sanctification and—

 Fears "(interrupting again).—Yes, you had better be sure of it, for it is an awful thing to be lost. [187]

 Feelings.—These awful feelings are surely the fruits of carnality. You do not feel right toward your brethren, and you feel so tried.

 Doubts, Fears, Feelings, and Satan (all in unison).—Give up! give up! give up! you know you are not sanctified now, for you have listened to Doubts.

 (At this Doubting Soul concludes to give up and seek sanctification to be sure of heaven.)

 Satan.—Although you have given it up now you know that you were sanctified the first place and you could not fall from sanctification without committing sin, and if you have sinned you are no longer justified.

 Doubts.—Yes, you have doubted, and doubting is sin.

 Feelings.—Yes, and you feel just like a lost sinner, so you will surely have to repent.

 (At this Doubting Soul begins to weep, and concludes to begin over again and seek pardon. About this time Feelings comes in, for company, It now being late, Doubting Soul, weary with the struggles of the day, concludes to retire for a little rest. But Feelings and his two friends keep up such a chatter talking over the day's victory, that Doubting Soul is unable to sleep, and arising concludes to put in the night in prayer. After Doubting Soul prays for a short time, Reason and Truth come in and persuade him to dismiss Feelings and his two friends and invite Trust and Faith to come in. After some persuasion Doubling Soul concludes to invite Trust in, which he does, and concludes to rest for a while, as it is now growing late. But soon after retiring, Doubts and his friend Worry rap at the door, and ask to be admitted. Despite the earnest pleadings of Trust, Doubting Soul finally opens the door just a little and Doubts and Worry quickly press their way in; and as they come in at the door Trust is compelled to climb out at the window, and Doubting Soul is again left in the hands of his enemies.

 After a long struggle with Doubts and his troublesome comrade, Doubting Soul concludes to call for Reason to come in again. Reason on entering at once sets to work to encourage Doubting Soul and offset the works of Doubts and Worry. After a few encouraging words from Reason, Doubting Soul concludes to have Trust and Truth to come in and help. At the entrance of Trust and Truth, Doubts at once calls for Satan and Fears to come in and bring Feelings along. At the entrance of Satan, Fears, and Feelings, Doubting Soul feels somewhat alarmed; but as Reason and Trust take their stand one on each side of him and [188] Truth at his back, he feels quite secure. After a short conflict Satan, Doubts, and Fears are compelled to retreat to one corner; but Feelings seeming to be more fearless lingers near for a while, but finally recedes to the corner with his friends, where all make considerable noise by way of lamentation, as Reason, Truth, and Trust encourage Doubting Soul.

 Finally Doubting Soul is advised to permit Faith to enter. At this the crowd in the corner are greatly angered and Feelings begins to shed tears. But Doubting Soul is strengthened by Truth and still exhorted to invite Faith to come in. At the request of Doubting Soul, Reason goes to the door and opening it Faith steps in. At the sight of Faith, and even before he is fairly in the room, Satan, Doubts, and Fears all make a wild rush for the window and clamber out almost treading upon one another, while Feelings crouches himself in the corner and keeps very still for awhile. At the entrance of Faith, Doubting Soul seems much revived, and Truth says, "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ." At this Faith replies, "The victory is won," and Feelings is compelled to go out, but lingers near the door. Doubting Soul now retires for the remainder of the night while Trust stands guard.

 Satan, Doubts, Fears, and Feelings all appear at the door early next morning and agree that Feelings shall take the lead in gaining an entrance.

 Feelings (rapping at the door.)—Let me in just for awhile.

 (Feelings pleads so sympathetically that Doubting Soul at once lets him in.)

 Feelings (after gaining an entrance).—Now you feel just as bad as you did before, and you did not receive a definite witness.

 Doubts (from the outside).—Yes, let us in, and we will help you to settle this matter.

 Satan (from the outside). "In the multitude of counsel there is safety" so let us in.

 Fears.—Now, you want to be sure this time, so don't go too fast. You had better let us in while we consider.

 (With a few sympathetic words from Feelings, Doubting Soul opens the door against the warnings of Reason and Truth; and Faith, Trust, Reason, and Truth all retire disappointed at Doubting Soul's conduct, though not in any wise discouraged. Doubts and Feelings soon convince Doubting Soul that he is not justified, much to the satisfaction of Satan, while Fears walks [189] the floor and casts an occasional glance at the haggard face of poor Doubting Soul.

 After the continuance of this for some time Doubting Soul is very much discouraged, and Satan says to him, You have committed the unpardonable sin.)

 Feelings.—Yes, you feel just like there was no mercy for you.

 Fears.—I, too, think that this case is hopeless. Doubting Soul, you will never get out of this deplorable condition.

 Doubts.—I have seen several cases like this one, and none of them ever found peace. Doubting Soul, you have now been in my company so long that you can never again look upon the countenance of Faith, for he is my bitter enemy and I will not permit him to see you.

 Satan.—You are a burden to your friends, and God no longer cares for you, and you are so miserable that the best thing you can do is to end your life and—

 Reason (coming up quickly and entering the room without ceremony).—This is Satan, and if you do not resist him he will drive you insane.

 Satan and Fears (both speaking at once).—Insane! insane! you are almost insane now.

 Doubts.—Yes, see how forgetful you are. You will never recover from this. Your mind is affected now.

 Truth (stepping in with an air of assurance). "Resist the devil, and he will flee from you. Draw nigh to God, and he will draw nigh to you."

 Doubts.—You are too weak to resist, so Truth must go out.

 Faith (speaking from the door). "Believe on the Lord Jesus Christ, and thou shalt be saved."

 Fears.—You have doubted too long now. You are too great a sinner to be forgiven.

 Truth.—"Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool."

 Satan.—But you have no confidence in yourself, even if God should be willing to receive you. Through long doubting you have cast away your confidence.

 Faith.—Your self confidence will be restored to you if you will "have faith in God."

 Feelings.—You have doubted so long now, and you feel so weak you cannot believe. [190]

 Faith.—Trust me, and I will drive Satan, Doubts, and Fears to the "four winds," and will conquer Feelings and make him your servant.

 Reason.—Feelings is always deceptive; trust him not. Many people feel right who are only deceived, and Feelings causes many an honest soul to listen to Satan and Doubts, who are both enemies of God.

 (At this Doubting Soul is almost ready to dismiss Satan and his troublesome companions and tell Faith to come in.)

 Satan.—But don't be in a hurry, there is plenty of time.

 Truth.—"Today is the day of salvation, now is the accepted time." You had better invite Faith in at once.

 Doubts.—You are too weak to have Faith come in.

 Trust.—Let me enter and sustain you, and you will soon be strong enough to entertain Faith.

 Reason.—I will assist you.

 Truth.—Whosoever will may be saved.

 (Doubting Soul is now much encouraged and invites Trust to come in immediately, and Satan, Doubts, and Fears again recede to a corner, while Feelings stands back at quite a distance. Soon Faith is allowed to come in again and all the enemies of Doubting Soul are again cast out, and Truth says, Your name shall no longer be called Doubting, but Faithful; and so long as you will trust us we will protect you from Satan, Doubts, and Fears, and will cause Feelings to be your friend. At this Faithful takes courage and seeks and obtains sanctification and enjoys the constant friendship of Faith, Truth, and Trust.

 Many times after this did Satan come as an angel of light and try to gain an entrance, but Truth invariably exposed Satan, and Faithful was not deceived by him. Doubts often clothed himself in pitiful robes and sought to excite the sympathy of Faithful and gain an entrance. And many times when Faithful would turn Doubts away it seemed very hard, and almost like turning away his best friend. Fears often tried to intimidate Faithful and make him dismiss Faith, but Faith, Truth, and Trust would sing a trio, which would always stimulate and encourage Faithful.

 Trust would not allow Faithful to even look out at the door, at first, when Satan, Doubts, and Fears were frying to get in, lest he should not be able to withstand them; but finally Faithful entirely forgot his former troubles, and when his old enemies came around he would take Faith with him and boldly open the door and rebuke Satan and his fellows and cause them to flee.[191]

 Feelings was rather treacherous for a while, and often came near deceiving Faithful, but Trust finally enabled him to pay no attention to the foolish whims and sympathetic stories of Feelings, but to look to Faith and Truth for guidance.

 Faithful soon aspired to greater victories and remembered his former troubles "as waters that pass away." And instead of spending his time in struggling with his enemies he had time to praise God and worship Him with joy. And Faith "appointed unto him beauty for ashes, the oil of joy for mourning, the garments of praise for the spirit of heaviness." Isa. 61:3.

Conclusion

 l am now nearing me close of what has been to me a joyous task, and I sincerely hope that the reader has found as much pleasure in reading as the author has in writing. Much more might be said, but I have only one more message to deliver, and that is to once more exhort my readers to "try the spirits"; for there are many false spirits gone out to deceive. Many of these spirits are clad in the most subtle robes, and the only sure protection against them is an honest heart filled with the love of God.

 Finally, may the blessings of Divine providence rest upon all who read these pages, and when in the mystic gloamings of the last evening of time the Son of God shall dismiss this world's last assembly, may some soul who has been assisted by these humble efforts, find a home in the Paradise of God, is the prayer of the author. Amen.

—THE END—

You shall Know the Truth!: The church of God as One—united— body.

You shall Know the Truth!: The church of God as One—united— body.: The church of God as One—united— body. Oct 23 “ONE BODY” Taken from the book “THE CHRISTIAN CHURCH , Its Rise and Progress”...

You shall Know the Truth!: The church of God as One—united— body.

You shall Know the Truth!: The church of God as One—united— body.: The church of God as One—united— body. Oct 23 “ONE BODY” Taken from the book “THE CHRISTIAN CHURCH , Its Rise and Progress”...

The Man of Sin Revealed

Bishop Newton has examined the whole prophecy with his usual skill and judgment.  The sum of what he says, as abridged by Dr. Dodd, I think it right to subjoin.  The principal part of modern commentators follow his steps.  He applies the whole to the Romish Church: the apostasy, its defection from the pure doctrines of Christianity; and the man of sin, &c. the general succession of the popes of Rome.  But we must hear him for himself, as he takes up the subject in the order of the verses.

Verses 3, 4.  For that day shall not come, except, &c.-"The day of Christ shall not come except there come the apostasy first." The apostasy here described is plainly not of a civil but of a religious nature; not a revolt from the government, but a defection from the true religion and worship.  In the original, it is the apostasy, with an article to give it an emphasis; the article being added signifies, "that famous and before-mentioned prophecy."  So likewise is the man of sin with the like article, and the like emphasis.  If, then, the notion of the man of sin be derived from any ancient prophet, it must be derived from Da 7:25; 11:36.  Any man may be satisfied that St. Paul alluded to Daniel's description, because he has not only borrowed the same ideas, but has even adopted some of the phrases and expressions. The man of sin may signify either a single man, or a succession of men; a succession of men being meant in Daniel, it is probable that the same was intended here also.  It is the more probable, because a single man appears hardly sufficient for the work here assigned; and it is agreeable to the phraseology of Scripture, and especially to that of the prophets, to speak of a body or number of men, under the character of one: thus, a king, Da 7:8; Re 17:1-18, is used for a succession of kings.  The man of sin being to be expressed from Da 7:24, according to the Greek translation, He shall exceed in evil all that went before him; and he may fulfil the character either by promoting wickedness in general, or by advancing idolatry in particular, as the word sin signifies frequently in Scripture.  The son of perdition is also the denomination of the traitor Judas, Joh 17:12, which implies that the man of sin should be, like Judas, a false apostle; like him, betray Christ; and, like him, be devoted to destruction.  Who opposeth, &c., is manifestly copied from Daniel, He shall exalt himself, &c.  The features exactly resemble each other: He opposeth and exalteth himself above all; or, according to the Greek, above every one that is called God, or that is worshipped. The Greek word for worshipped is sebasma, alluding to the Greek title of the Roman emperors, sebastov, which signifies august or venerable.  He shall oppose; for the prophets speak of things future as present; he shall oppose and exalt himself, not only above inferior magistrates, (who are sometimes called gods in holy writ,) but even above the greatest emperors; and shall arrogate to himself Divine honours.  So that he, as God, sitteth in the temple, &c.  By the temple of God the apostle could not well mean the temple of Jerusalem; because that, he knew, would be destroyed within a few years.  After the death of Christ the temple of Jerusalem is never called by the apostles the temple of God; and if at any time they make mention of the house or temple of God, they mean the Church in general, or every particular believer. Who ever will consult 1Co 3:16,17; 2Co 6:16; 1Ti 3:15; Re 3:12; will want no examples to prove that, under the Gospel dispensation, the temple of God is the Church of Christ; and the man of sin sitting implies this ruling and presiding there; and sitting there as God implies his claiming Divine authority in things spiritual as well as temporal; and showing himself that he is God, implies his doing it with ostentation.

Verses 5, 6, 7.  Remember ye not, &c.-The apostle thought it part of his duty, as he made it a part of his preaching and doctrine, to forewarn his new converts of the grand apostasy that would infect the Church, even while he was at Thessalonica.  From these verses it appears that the man of sin was not then revealed; his time was not yet come, or the season of his manifestation. The mystery of iniquity was indeed already working; the seeds of corruption were sown, but they were not grown up to maturity; the man of sin was yet hardly conceived in the womb; it must be some time before he could be brought forth; there was some obstacle that hindered his appearing.  What this was we cannot determine with absolute certainty at so great a distance of time; but if we may rely upon the concurrent testimony of the fathers, it was the Roman empire.  Most probably it was somewhat relating to the higher powers, because the apostle observes such caution; he mentioned it in discourse, but would not commit it to writing.

Verse 8.  Then shall that Wicked be revealed.-When the obstacle, mentioned in the preceding verse, should be removed, then shall that wicked, &c.  Nothing can be plainer than that the lawless, (o anomov,) as the Greek signifies, the wicked one, here mentioned, and the man of sin, must be one and the same person. The apostle was speaking before of what hindered that he should be revealed, and would continue to hinder it till it was taken away; and then the wicked one, &c.  Not that he should be consumed immediately after he was revealed.  But the apostle, to comfort the Thessalonians, no sooner mentions his revelation than he foretells also his destruction, even before he describes his other qualifications.  His other qualifications should have been described first, in order of time; but the apostle hastens to what was first and warmest in his thoughts and wishes: Whom the Lord shall consume, &c.  If these two clauses refer to two distinct and different events, the meaning manifestly is, that the Lord Jesus shall gradually consume him with the free preaching and publication of his word; and shall utterly destroy him at his second coming, in the glory of his Father, with all the holy angels.  If these two clauses relate to one and the same event, it is a pleonasm very usual in the sacred, as well as other oriental writings; and the purport plainly is, that the Lord Jesus shall destroy him with the greatest facility, when he shall be revealed from heaven, as the apostle has expressed it in the preceding chapter.

Verses 9-12.  Whose coming is after, &c.-The apostle was eager to foretell the destruction of the man of sin; and for this purpose having broken in upon his subject, he now returns to it again, and describes the other qualifications by which this wicked one should advance and establish himself in the world.  He should rise to credit and authority by the most diabolical methods; should pretend to supernatural powers; and boast of revelations, visions, and miracles, false in themselves, and applied to promote false doctrines.

Verse 9.  He should likewise practise all other wicked acts of deceit; should be guilty of the most impious frauds and impositions upon mankind; but should prevail only among those who are destitute of a sincere affection for the truth; whereby they might attain eternal salvation.

Verse 10.  And indeed it is a just and righteous judgment of God, to give them over to vanities and lies in this world, and to condemnation in the next, who have no regard to truth and virtue, but delight in falsehood and wickedness; 2Th 2:11,12.

(Adam Clarke’s conclusions)

Upon this survey there appears little room to doubt of the genuine sense and meaning of the passage.  The Thessalonians, as we have seen from some expressions in the former epistle, were alarmed as if the end of the world was at hand.  The apostle, to correct their mistake and dissipate their fears, assures them that a great apostasy, or defection of the Christians from the true faith and worship, must happen before the coming of Christ.  This apostasy all the concurrent marks and characters will justify us in charging upon the Church of Rome.  The true Christian worship is the worship of the one only God, through the one only Mediator, the man Christ Jesus; and from this worship the Church of Rome has most notoriously departed, by substituting other mediators, and invocating and adoring saints and angels, nothing is apostasy, if idolatry be not.  And are not the members of the Church of Rome guilty of idolatry in the worship of images, in the adoration of the host, in the invocation of angels and saints, and in the oblation of prayers and praises to the Virgin Mary, as much or more than to God blessed for ever?  This is the grand corruption of the Christian Church: this is the apostasy as it is emphatically called, and deserves to be called; which was not only predicted by St.  Paul, but by the Prophet Daniel likewise.  If the apostasy be rightly charged upon the Church of Rome, it follows of consequence that the man of sin is the pope; not meaning any pope in particular, but the pope in general, as the chief head and supporter of this apostasy.  He is properly the man of sin, not only on account of the scandalous lives of many popes, but by reason of their most scandalous doctrines and principles; dispensing with the most necessary duties; and granting, or rather selling, pardons and indulgences to the most abominable crimes. Or, if by sin be meant idolatry in particular, as in the Old Testament, it is evident how he has perverted the worship of God to superstition and idolatry of the grossest kind.  He also, like the false apostle, Judas, is the son of perdition; whether actively, as being the cause of destruction to others; or passively, as being devoted to destruction himself.  He opposeth-he is the great adversary of God and man; persecuting and destroying, by croisades, inquisitions, and massacres, those Christians who prefer the word of God to the authority of men. The heathen emperor of Rome may have slain his thousands of innocent Christians; but the Christian bishop of Rome has slain his ten thousands.  He exalteth himself above all that is called God, or is worshipped-not only above inferior magistrates, but likewise above bishops and primates; not only above bishops and primates, but likewise above kings and emperors; deposing some, obliging them to kiss his toe, to hold his stirrup, treading even upon the neck of a king, and kicking off the imperial crown with his foot; nay, not only kings and emperors, but likewise above Christ and God himself; making even the word of God of none effect by his traditions-forbidding what God has commanded; as marriage, the use of the Scriptures, &c.; and also commanding or allowing what God has forbidden, as idolatry, persecution, &c.  So that he, as God, sitteth in the temple of God, &c.; he is therefore in profession a Christian, and a Christian bishop.  His sitting in the temple of God implies plainly his having a seat or cathedra in the Christian Church; and he sitteth there as God, especially at his inauguration, when he sits upon the high altar in St.  Peter's church, and makes the table of the Lord his footstool, and in that position receives adoration.  At all times he exercises Divine authority in the Church, showing himself that he is God-affecting Divine titles, and asserting that his decrees are of the same or greater authority than the word of God.  So that the pope is evidently, according to the titles given him in the public decretals, The God upon earth; at least there is no one, like him, who exalteth himself above every god; no one, like him, who sitteth as God in the temple of God, showing himself that he is God.  The foundations of popery were laid in the apostle's days, but of which the superstructure was raised by degrees; and several ages passed before the building was completed, and the man of sin revealed in full perfection.  The tradition that generally prevailed was that that which hindered was the Roman empire: this tradition might have been derived even from the apostle himself; and therefore the primitive Christians, in the public offices of the Church, prayed for its peace and welfare, as knowing that, when the Roman empire should be dissolved and broken in pieces, the empire of the man of sin would be raised upon its ruins.  In the same proportion as the power of the empire decreased, the authority of the Church increased, and the latter at the expense and ruin of the former; till at length the pope grew up above all, and the wicked, or lawless one, was fully manifested and revealed. His coming is after the energy of Satan, &c; and does it require any particular proof that the pretensions of the pope, and the corruption of the Church of Rome, are all supported and authorized by feigned visions and miracles, by pious frauds and impositions of every kind?  But how much soever the man of sin may be exalted, and how long soever he may reign, yet at last the Lord shall consume him, &c.  This is partly taken from Isa 11:4, And with the breath of his lips shall he slay the wicked one; where the Jews put an emphasis upon the words the wicked one; as appears from the Chaldee, which renders it, "He shall destroy the wicked Roman."  If the two clauses, as said in the note on 2Th 2:8, relate to two different events, the meaning is, "that the Lord Jesus shall gradually consume him with the free preaching of the Gospel; and shall utterly destroy him at his second coming in the glory of the Father."  The former began to take effect at the Reformation; and the latter will be accomplished in God's appointed time.  The man of sin is now upon the decline, and he will be totally abolished when Christ shall come in judgment. Justin Martyr, Tertullian, Origen, Lactantius, Cyril of Jerusalem, Ambrose, Hilary, Jerome, Augustine, and Chrysostom, give much the same interpretation that has here been given of the whole passage. And it must be owned that this is the genuine meaning of the apostle; that this only is consistent with the context; that every other interpretation is forced and unnatural; that this is liable to no material objection; that it coincides perfectly with Daniel; that it is agreeable to the tradition of the primitive Church; and that it has been exactly fulfilled in all its particulars; which cannot be said of any other interpretation whatever.  Such a prophecy as this is an illustrious proof of Divine revelation, and an excellent antidote to the poison of popery.