Popes. It is with these latter alone that we have to do in the present discussion. As the former proposed to themselves to represent the entire professing Church, or Christian body, so these, as was indeed solemnly asserted in the Councils themselves,' to represent the whole Romish Church, or, as it was said, orthodox Christendom. At the same time,-through certain changes in the mode of episcopal election, and other causes to which I shall further advert under my second Head,—they were virtually the representation rather of the Head of AntiChristendom, i. e. of the Papal Antichrist, than of its general constituent body.

Now the word representation, according to its very etymology alike in Latin and in English,-whether as depicting the external form, or the manners, or (as here) the mind and will of the party represented,-and whether as effected by the painter's colouring, by natural similarity of person, by the faithful expressive letter,' or (as here) the vicarious personation by deputy,—I say in every case the word representation signifies such a likeness as to exhibit the party present, as it were, on the scene.3 And thus in every case,—the two last as well

of Constance 1414, of Florence 1438, the 5th Lateran 1512, and that of Trent 1545.

1 E. g. in the Councils of Constance and Basle very solemnly. On the former of which Gibbon too makes the remark (ix. 216); "Never was the Republic of Europe represented with more dignity than in the Council of Constance." And the Decrees bore in fact that appellation.—In the Council of Trent (second Session) when it was proposed to call the Council simply Concilium Generale, the French prelates urged the addition of the words, "universam ecclesiam representans." But, after some debate, the legates induced them to content themselves with the addition of the word œcumenicum only: alleging that the appellation general and ecumenic implied that it represented the Universal Church.

2 So Tertullian, Lib. Præscript. c. 32: "Percurre ecclesias, apud quas ipsæ authenticæ literæ eorum apostolorum citantur; sonantes vocem, et repræsentantes faciem unius cujusque." Also Cyprian, Ep. 6; "Vicarias pro nobis has literas mittimus, repræsentantes vobis per epistolam gaudium nostrum."

"Alii

3 The following extract from Clement the Fifth's Letter of Convocation to the General Council of Vienne, A. D. 1310, well illustrates the point. vero remanentes Episcopi, Abbates, Priores, Capitula, et Conventus, per eosdem Archiepiscopos et episcopos ad Concilium prædictum accessuros (quibus ad omnia quæ in eodem Concilio statuentur concedant plenariam potestatem, de quâ sufficienter constet per publica documenta) nostro se conspectui repræsentent." Hard. vii. 1326 and so again 1328.-Also the following from the Bull of Indiction of the Tridentine Council (Hard. x. 7:) "Sin accedere ipsi (reges) non poterunt, at graves saltem viros legatos cùm auctoritate mittant; qui personam Principis sui quisque possint in Concilio referre."

as the first,—the Apocalyptic word ev, or image, might obviously be used with perfect propriety as its equivalent. In fact examples of such its use occur in other than the sacred writings.'-It is however with the case of vicarious representation by envoy, or deputy, that I am alone concerned at present. And the following three examples, of older and of more modern date, alike in the English, Latin, and Greek languages, (the last singularly exact to our point,) will suffice in evidence. 1. With reference to the most eminent exemplification that the world's history has afforded of national representation, I mean that of the British Parliament, the object of the more popular character given to the House of Commons by the introducers of the Reform Bill, has been thus authoritatively stated by one of the number: "The minister constituted that house, as he contended, the real and express image and representation of the country." 2. A patristic expositor, discoursing of Christian ministers as envoys deputed from Christ, calls them his image: "For the envoy," he says, "exhibits in himself the image of Him that sent him." 3 3. In the ancient ecclesiastical

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1 The word image is thus applied by Cicero, in a case of the second kind of representation referred to in the text by me. Describing the slovenly appearance and morose bearing of the Consul Piso, he calls him "exemplum veteris imperii, imaginem antiquitatis:" the very representative and image of the unpolished garb and manners of the old Republic. And, carrying on the figure, he afterwards speaks of Piso's laying an interdict on the perfumery shops at Capua, during his duumvirate in that city, as if " imaginis ornandæ causâ ;" for the sake of giving it still more of the rude garb of antiquity. (Pro P. Sextio. Ed. Ernesti, Vol. viii. p. 974.)-Again Ambrose thus uses the figure in reference to the third kind of representation specified, I mean that by letter. Ep. 66, Ch. ii.; "Ut verè inter disjunctos corpore quædam imago referatur præsentiæ.”

2 So Sir James Graham in his speech, as reported in the Evening Mail of May 31, 1841, on the Question of Confidence in the Whig Ministry.-To the same effect in his Address to his Constituents at Dorchester, given in the Mail of Jan. 3, 1842, he thus expresses himself: "Lord John Russell appealed to a Constituency, formed within the last eight or nine years, expressly to remove nominal, and establish virtual representation: so as to give not the reflected image of other interests, but the actual impress of the public mind."

"Sacerdotes legati ideo dicuntur, quia illum in se ostendunt cujus legati sunt: sunt etenim ejus imago." Quæstio 109 apud Augustin. Op. (Bened. Ed.) Vol. iii. p. 109, Appendix. The author is uncertain.

In the middle age the same figure was applied by the Latins in Western Christendom. The word imaginarius, or one's image-bearer, was used of a deputy representative. So Ducange on the word IMAGINARIUS; "Vicarius, qui vices alterius in rebus gerendis implet, et imaginem quodammodo refert;" exemplifying from Petrus de Vineis and others. And on VICARIUS; "Vices agentium .. ut quædam imago in illis videatur esse veritatis."

Councils themselves the very term was used to mark the deputed member of Council's character and office. He was said ežekoviče, to be the image of, them that sent him.'

Hence the obvious fitness of the Apocalyptic symbol Image of the Beast, to prefigure the Papal Councils General; i. e. supposing the Beast itself to prefigure Papal Anti-Christendom; a point, I trust, long since fully proved by me. Nor let me omit to note the singular fact that here, as we have seen so often elsewhere, the figure made use of may almost be regarded as one drawn from the life for I find that both in Eastern and Western Christendom General Councils were actually represented to the public under the guise of an EIKwY, or image, whether painted or in sculpture; and this a sacred one, the object of men's reverential gaze and regard.3

1 After the 6th Council at Constantinople the Emperor Constantine wrote to request Pope Leo to send his apocrisiarius as his representative to Constantinople; εν τοις ανακυπτουσιν, είτε δογματικοις, είτε κανονικοις, και ἁπλως εκκλησιαςικοίς ἅπασι πραγμασι, το της ὑμετερας ἁγιωσύνης εξεικόνιζειν προσωπον. This request of the Emperor's is quoted in a report of the proceedings of the Trullan Council, soon after following: and it was argued from it that the Pope could not have had any deputy in the Constantinopolitan Council eşekovigeiv avtov, to be his image; and consequently that the Canons of that Council lacked the Papal authorization. Harduin iii. 1641, 1648. 2 See my Vol. i. pp. 395, 396, &c. 3 The secretary, Agatho, employed in transcribing the Acts of the 6th General Council, complains in a letter of the new Emperor, Philip Bardanes, having destroyed the copies, and also deposed from its pedestal the Eikova Žvvodov, or Image of the Council, that had by the previous king been erected in some vestibule of the palace, by the church of Santa Sophia, and in its place substituted his own Eikov.-The statement is repeated by Anastasius the librarian, and Ado in his Chronicon; with this variation and addition, that the Emperor erased a picture of the six great Ecumenic Councils from the wall, and sent to Rome ordering the removal of all such images from the churches; but that the Pope and Roman people, to mark their contempt and rejection of his mandate, had an image of the six great Councils erected in St. Peter's.

Both Baronius, ad Ann. 711, and Mosheim viii. 2. 3. 11, give the narrative : and, as it seems to me very illustrative, as well as curious, and has never, I believe, been noticed of late years, I subjoin the three original authorities.*-It surprizes me that neither Baronius nor Mosheim refer to the first, which is of all the fullest and most authentic.

1. Agatho, the librarian of Santa Sophia, and secretary to the 6th Council spoken of, thus writes. (ap. Harduin, iii. 1836.) Evov kaι mapаxpημа Baσiλikη εξουσία και αυθεντια χρησαμενος, προ της οικείας εισόδου την μεν απο χρονων ηδη ανατεθείσαν εικόνα της αυτης άγιας έκτης Συνόδου, πλησιον και μεταξύ της τεταρτης και έκτης σχολης, εν τοις προαυλίοις του βασιλικού παλατιου, κατενεχθηναι προσέταξε μη αλλως φησας εν τοις ουκ ουσιν αυτῷ βασιλείοις εισερχεσθαι καταδεχεσθαι, πριν η μη τούτο γενησεται θεσπισας εξουσιαςικώς και τουτο, ώσε την προσηγοριαν Σέργιου τε και Ονωρίου, και των λοιπων συν αυτοις ύπο της

I now proceed to shew,

2ndly, That THE ECCLESIASTICAL HIERARCHY AND CLERGY OF PAPAL CHRISTENDOM, acted in regard to and in these PAPAL COUNCILS, whatsoever the TwoHORNED LAMB-PERSONATING APOCALYPTIC BEAST, OR FALSE PROPHET, is said to have done in regard to the IMAGE OF THE BEAST.

There are three things stated of the procedure of the Lamb-like Beast in the matter of the image:-1st, that it was he that said to them that dwelt on the earth, that they should make an image to the Beast that had been wounded by the sword, and had revived; i. e. to the Romish Empire, revived in a new and spiritual form under the Headship of the Pope :- 2nd, that he had power to give breath to the image of the Beast, so as to make it speak :-and 3rdly, that he would make it speak, and speak authoritatively,' to this effect, that

iva woon. The word may be interpreted of legal enactments, with penalties to enforce obedience.

αυτης άγιας και οικουμενικής Συνόδου εκβληθέντων και αναθεματισθέντων, εν τοις Ιεροις των ἁγιωτατων εκκλησιων διπτυχοις ανακηρυττεσθαι, και τας αυτών αναςηλεσθαι κατα τόπον εικόνας.

Then, after mention of Bardanes' death, and Anastasius' succession to the Imperial throne and orthodoxy, and of the letters sent by the Patriarch of Constantinople to the Roman Pope Constantine, with an account of what had occurred, he thus proceeds.

Επειδη δε μετα την κατενεξιν της ανωτέρω δηλωμένης συνοδικής τέλειας εικόνος, δ ταύτην αθέσμως πρόσταξας κατενεχθήναι, Βαρδανης ὁ αλιτήριος και παράφορος, εν τῇ έτω λεγόμενη το Μηλιο καμερα, [και] τας ἅγιας και οικουμενικας πεντε Συνόδους, και μόνον επι της εικόνος αναδηλωθηναι προσέταξεν ἑαυτον, εν τῷ μεσω ταυτης αμα τῷ Σεργιῳ σηλογραφήσας ορθοςαδον, αναγκαίως πανυ και αγαν ἁρμοδίως των αύτων δυο προσωπων εξ εκείνης κατενηνεγμένων, ή της αυτης άγιας και οικουμενικής έκτης Συνόδου αναζωγράφησις, συν ταις αλλαις πεντε, γεγενηται κοινης ἑορτης και ευφροσυνης παντι γεγονυίας τῳ τῆς ἁγιας εκκλησίας φιλοθεω πληρωματι, επι τῇ καταςάσει και ειρήνῃ των ἁγιωτατων εκκλησιων.

2. Anastasius (apud Baronium). "Ejus (sc. Philippici Imperatoris) professionem fidei Constantinus Pontifex Romanus respuit. Hujus rei causâ, zelo fidei accensus, omnis cœtus Romanæ urbis imaginem quam Græci votaream vocant, sex continentem sanctas ac universales Synodos, in Ecclesia B. Petri erexere.— Etenim, inter alia nefanda, idem Philippicus Imperator sanctas sex Synodos œcumenicas picturâ effigiatas à pariete abradi præcepit: contrà quod Imperatoris facinus Pontifex nitens, quas ille destruxit ipse eo modo quo erant ante restituit." 3. Ado, Chronicon, ap. B. P. M. xvi. 802. "Philippicus Imperator litteras pravi dogmatis Constantino misit Pontifici: quas ille respuit; et hujus rei causâ fecit picturas in porticu S. Petri, quæ Acta sex Synodorum universalium continent. Nam et hujusmodi picturas, cùm haberentur in urbe regiâ, Philippicus jusserat auferri." He adds, ad ann. 717; “Theodosius Imperator, ut regnum accepit, cùm esset Catholicus, imaginem illam venerandam in quâ sanctæ sex Synodi erant depictæ, et a Philippico fuerat dejecta, pristino loco in urbe regiâ erexit."

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whosoever would not worship it should be put to death. -All this seems spoken of as given to the lamb-like Beast to be done; and as to be done before, i. e. as overseen by, and responsible to, the former Beast, or its ruling Head.2

1. It was he that said to them that dwelt on the Roman earth that they should make an Image to the Beast i. e. constitute a General Council of Anti-Christendom.

The usual manner of effecting the convention of a General Council in Western Christendom, was as follows. The initiation was with the Pope in his character, not of CHRIST'S VICAR, but chief Patriarch, or Head of the Clergy. From him letters of invitation were sent to the Kings of the Western World, stating his intention of holding a Council General, and the time and place of its meeting; and requesting their attendance, in person or by deputy. Now it was through his delegates or nuncios, -themselves of the clerical order,-that these letters were transmitted: and they, whether of ordinary or extraordinary appointment, were empowered to communicate with the Kings on the subject; and explain to, and urge on them the fulfilment of, the Pope's wishes thereon.5

1 & εδόθη αυτῷ ποιησαι ενωπιον του Θηρίου.

2 See my observations on the force of evamov, p. 162 suprà.

3 This distinction is important to attend to, with a view to a clear understanding of the prophecy. See above, p. 173.-I have said that it was as Patriarch, or chief Bishop, that the Popes convoked and presided: because this was simply the extension of the ancient prerogative of the Metropolitan in regard of Provincial Councils.

4 The invitation of the Secular Princes, as well as of Ecclesiastics, to attend it was noticed by Innocent IV, at the first Council General of Lyons, as one great mark of the generality of the Council. 'Respondit quòd illud erat Concilium Generale, quia tàm Principes sæculares quàm Clerici ad illud fuerant invitati." Hard. vii. 380.

5 For example we read thus respecting the preparatory steps for convening the first Lateran Council, agreeably with the Pope's Bull of Convocation. "In Conventu Principum apud Triburiam congregato, Legati Sedis Apostolicæ, (Catalaunus Episcopus et Cluniacencis Abbas,) ad id à religiosis Episcopis et principibus deputati, ab Imperatore obtinuerunt ut promitteret se ob reconciliationem universalis ecclesiæ venturum, ad indictam Synodum mense Octobri Romæ celebrandam cujus indictionem in prædicto Conventu Episcopi omnes collaudarunt." William of Malmesbury cited by Harduin VI. ii. 1117.-As another example I may refer to the Pope's Letter to the King of France, on occasion of convoking the 4th Lateran Council: in which Letter the Cardinal Legate through whom it was sent was commended to his favourable regard, as deputed to give