SERMON VIII. PREJUDICES AGAINST THE 1 EP. JOHN ii. 18. -Ye have heared that Antichrist shall come ONE of the principal prejudices against the SERMON doctrine of Antichrist, as understood and applied Protestant divines, arises out of a circumstance, which was just touched in the close of my last discourse, and is of importance enough to be now resumed and more particularly considered. I. It is well known that, when the Reformation was set on foot in the sixteenth cen VIII. VIII. SERMON tury, this great work was every where justified and conducted on the general principle, "That the Pope, or at least the church of Rome, was Antichrist." 1 "Now men of sense, who have looked no farther into the subject, and yet remember, as they easily may, the bitterness, the policy, the fraud, too commonly observable in the conduct of religious (as of other) parties, easily fall into the suspicion, That this cry of Antichrist was only an artifice of the time, or at least an extravagance of it; when the minds of men were intensely heated against each other, and when of course no arms would be refused, that might serve to annoy or distress the enemy. In these circumstances, it was natural enough, it will be said, for angry men to see that in the prophecies which was not contained in them; or for designing men to feign that which they did not see; in order the more effectually to carry on the cause in which they had embarked, and to seduce the unwary multitude into their quarrel. In short, the passions of the Reformed, it is readily presumed, had, some way or other, conjured up this spectre of Antichrist, as a convenient engine, by which they might either gratify their own spleen, or excite that of the people; the prophecies all the while being no further concerned in the question, than as they were wrested for these purposes (as they frequently have been, in like cases) from their true and proper meaning.” To remove this capital prejudice (which, more than any other, hath, perhaps, diverted serious men from giving a due attention to this argument) was the main purpose of the preceding discourse; in which it was clearly shewn from historical testimony, that the question concerning Antichrist had its rise in the earliest times; that the prophecies concerning Antichrist, though imperfectly enough understood, and, it may be, passionately applied, had yet, been considered, very generally, as referring to some corrupt Christian and even ecclesiastical person or power; and that many eminent members of the Christian church had even applied those prophecies to the same person or power, to which Protestants now apply them, and for the same end, which Protestants have in view, when they apply them to such person or power, for many successive centuries, before the Reformation began. From all which it is undeniable, that the Reformers did not innovate in the interpretation of the prophecies concerning Antichrist; and that their application VIII. SERMON of them to the see of Rome, was not a contri VIII. vance, which sprung out of the passionate resentments, or interested policies of that time. It is true indeed (for the truth should not, and needs not be concealed) that the Reformers were forward enough to lay hold on this received sense of the prophecies, and to make their utmost advantage of it; the account of which matter is, briefly, this: The Christian church had now for many ages been held together in a close dependence on the chair of St. Peter; and to secure and perpetuate that dependence, was the principal object and concern of the papal court. Various means were employed for this purpose; but the most effectual was thought to be, to inculcate in the strongest terms on the minds of Christians the absolute necessity of communicating with the Bishop of Rome, as the centre of unity, and, by divine appointment, the supreme visible head of the Christian world. Hence, to renounce in any degree the authority and jurisdiction of Rome, was deemed the most inexpiable of all sins. The name of SCHISM was fastened upon it; a name, which was sounded higher than that of Heresy itself, as implying in it the accumulated guilt of Apostacy, and Infidelity. The way of heaven was shut against VIII. all offenders of this sort; and, to make their SERMON condition as miserable, as it was hopeless, all the engines of persecution, such as racks, fires, gibbets, inquisitions, and even Crusades, had been employed against them: as was seen in the case of the Albigenses and others, who, at different times, had attempted to withdraw themselves from the papal dominion. Such was the state of things, when the bold spirit of Luther resolved, at all adventures, to break through this inveterate servitude, so dextrously imposed on the Christian world, under the pretence, and in the name, of ecclesiastical union. Yet the peril of the attempt was easily foreseen, or was presently felt. And, therefore, the Reformers (to prevent the ill effects which the dreadful name of Schism might have on themselves and their cause, and to satisfy at once their own consciences and those of their adherents) not only revived and enforced the old charge of Antichristianism against the church of Rome; but further insisted (on the authority of those prophecies which justified the charge) that Christians were bound in conscience, by the most express com a Rompons leurs liens, dit-il, et rejettons leur joug de dessus nos têtes. Bossuet, H. V. 1. i. c. 26. |