formed, it is readily prefumed, had, fome way or other, conjured up this fpectre of Antichrift, as a convenient engine, by which they might either gratify their own. fpleen, or excite that of the people; the prophecies all the while being no further concerned in the question, than as they were wrested for thefe 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 ferious men from giving a due attention to this argument) was the main purpose of the preceding difcourfe; in which it was clearly fhewn from hiftorical testimony, that the question concerning Antichrift had its rife in the earliest times; that the prophecies concerning Antichrift, though imperfectly enough understood, and, it may be, paffionately applied, had yet been confidered, very generally, as referring to Some corrupt Chriftian and even ecclefiaftical perfon or power; and that many emi

nent

nent members of the Chriftian church had even applied thofe prophecies to the fame person or power, to which Proteftants now apply them, and for the fame end, which Proteftants have in view, when they apply them to such person or power, for many fucceffive centuries, before the Reformation began. From all which it is undeniable, that the Reformers did not innovate in the interpretation of the prophecies concerning Antichrift; and that their application of them to the fee of Rome, was not a contrivance, which fprung out of the paffionate refentments, or interested policies of that time.

It is true indeed (for the truth fhould not, and needs not be concealed) that the Reformers were forward enough to lay hold on this received fenfe of the prophecies, and to make their utmost advantage of it; the account of which matter is, briefly, this: The Chriftian church had now for many ages been held together in a close dependence on the chair of St. Peter;

Peter; and to fecure 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 Chriftians the abfolute neceffity of communicating with the Bishop of Rome, as the centre of unity, and, by divine appointment, the fupreme vifible head of the Chriftian world. Hence, to renounce in any degree the authority and jurisdiction of Rome, was deemed the most inexpiable of all fins. The name of SCHISM was fastened upon it; a name, which was founded higher than that of Herefy itself, as implying in it the accumulated guilt of Apoftacy, and Infidelity. The way of heaven was shut against all offenders of this fort; and, to make their condition as miferable, as it was hopeless, all the engines of perfecution, fuch as racks, fires, gibbets, inquifitions, and even Crusades, had been employed against them: as was

feen

feen in the cafe of the Albigenfes and others, who, at different times, had attempted to withdraw themselves from the papal dominion.

Such was the state of things, when the bold fpirit of Luther refolved, at all adventures, to break through this inveterate fervitude [a], fo dextroufly imposed on the Christian world, under the pretence, and in the name, of ecclefiaftical union. Yet the peril of the attempt was eafily foreseen, or was presently felt. And, therefore, the Reformers (to prevent the ill effects which the dreadful name of Schifm might have on themselves and their cause, and to fatisfy at once their own confciences and thofe of their adherents) not only revived and enforced the old charge of Antichriftianifm against the church of Rome; but further infifted (on the authority of those prophecies which juftified

[a] Rompons leurs liens, dit il, et rejettons leur joug de deffus nos têtes. Boffuet, H. V. 1. i, c. 26.

the

the charge) that Chriftians were bound in confcience, by the most express command, to break all communion with her. The expedient, one fees, was well calculated to ferve the purpose in hand: but still the command was truly and pertinently alledged; for it exifts in so many words (however the blindness or the bigotry of former times had overlooked it) in the book of the Revelations [b]. So that whoever admitted the charge itfelf to be well founded, could not reject this confequence of it, That Chrift and Antichrift had no fellowship with each other. And on this popular ground, chiefly, the Proteftant caufe, in those early times, was upheld; with no small advantage to the patrons of it; it being now clear, that the invidious imputation of Schifin had loft its malignity in the general obligation, which lay upon Chriftians, to renounce all communion with the church of Rome.

[b] Come out of her, my people, that ye be not partakers of her fins, and that ye receive not of her plagues. Rev. xviii. 4.