We, who admit the divine origin of their religion; and, adore, with them, the extraordinary providence, by which their polity was so long administered and upheld; can, better than any others, explain this difficulty. For, what so likely to produce an invincible attachment to their Law, as the abundant evidence, they had of its authority? But neither will this account of the matter be found satisfactory. For, as if on purpose to discredit this solution, their history informs us, That ten, of the twelve tribes, which originally composed their nation, did, in fact, disappear under their last captivity, and were, in a good measure at least, absorbed in it. If such, then, was the fate of Israel in its dispersion, within the compass of not many generations, and yet the relics of Judah are still preserved in all countries to this day, what better or other reason can we assign for this difference of fortune in two branches of the same people, equally attached to the same divine Law, than that the former were left to the natural consequences of a dispersion, and that the latter were purposely kept from being affected by them, as the prophecies had distinctly foretold?
If it be still said, “That there is nothing more extraordinary in this continuance of the Jews, under their dispersion, than of other religionists in like circumstances; of the Christians for instance, under the Turkish dominion;” the cases (to say nothing of the difference in point of time) are, in many respects, entirely unlike.
The Asiatic Christians derive a confidence, and some degree of protection, from the many flourishing Christian empires, which subsist in other quarters of the world.
They, can perform all the duties of their religion, as perfectly in the countries, where they reside, as in any other.
They, have the future hopes of the Gospel, the proper sanction of their Law, to support them in all the distresses, to which their Christian profession may, at present, expose them. What is it to them, as St. Austin well observed in a like case, that they suffer for a season in a strange land; when even in their own, that is, a Christian country, they are still obliged, by the principles of their religion, to consider themselves, as strangers and pilgrims on the earth93?
The condition of the Jews, on the other hand, is widely different. They, profess a religion, founded on temporal promises, only: and how miserably these have failed them, the experience of many ages hath now shewn.
The Jews, are shut out from the only country in the world, where the several rites and ordinances of their religion can be regularly and lawfully observed.
The Jews, have, besides, the sensible mortification of knowing, that all their brethren of the dispersion are every where in equal distress with themselves; and that there is not one Jewish state or sovereignty subsisting on the face of the whole earth.
It follows, that in the Jews, we find nothing but their destiny, so plainly read to them by their own prophets, as well as ours, to account for their long continuance in their present dispersion: whereas, the Asiatic Christians have many resources of comfort within themselves; and may subsist, in Mahometan countries, on the same general motives and inducements, which sustain the courage of other unhappy men.
Yet, notwithstanding the advantages, here pointed out, on the side of the Asiatic Christians, the fact is, that they are reduced to a very small number, and are insensibly melting away under the oppressions of their Ottoman masters; so that in no long time, if that enormous tyranny should be permitted to continue, they may, not improbably, quite vanish out of those countries, where they had formerly so many and flourishing churches: whereas, the Jews continue every where to abound in great numbers; they thrive under their oppressions; and seem to multiply amidst their distresses; as if the order of things were reversed in regard to them, and the same causes operated to the conservation of this people, which tend so naturally to the waste and destruction of every other.
Still, I have another reflexion, or two, to make on this interesting subject.
1. It deserves to be considered, that the natives of any country, though subdued and enslaved by a foreign nation, may, indeed, subsist very long under that distinction. Thus, the Gentoo Indians have preserved their name and race, under their Mahometan invaders: and thus, the Moors, if they had not been violently expelled, might have continued a distinct people for many ages, in their old Spanish quarters. But that small colonies of men, transported into strange and populous nations, should preserve a distinct existence, and not insensibly moulder away, and mix themselves with their numerous native masters; This, I think, is without example in the history of mankind. If the Jews might be expected to abound any where, it should, methinks, be in Judæa; where the sight of the holy land, and the memory of their past fortunes, might invigorate their prejudices, and perpetuate their attachment to the Jewish name and worship. But it so happens, that the number of Jews in that country hath now for many ages been inconsiderable, while they swarm in every other.
2. It should, further, I think, be observed, that a sect, whether you will call it of religion, or philosophy, may subsist through a long tract of ages; I mean, that certain opinions may continue to be professed by some people, or other, without intermission; as may be true of the doctrine concerning the two principles, at all times so prevalent in the East; of that species of eastern idolatry, which consists in the worship of fire; and in other instances. But that these opinions, in circumstances any thing like those of the Jews, should still be professed, not only by some, but by the same men, that is, by men known to be of the same extraction, as well as of a certain persuasion; this, again, is, I think, a circumstance of great singularity, and altogether unprecedented in the case of any other people. Who knows, of what race or family the present Manichees are descended, or the professors of the old Persian idolatry? The followers of the Mosaic law, are every where known to be of the stock of Abraham. They are distinguished in all places, as being Jews by descent, as well as by Religion.
3. Supposing, what I think cannot be shewn, that the history of the world furnishes an instance or two of a people circumstanced in all respects, as the Jews are; these extraordinary cases would not much abate the wonder, we are now contemplating. For how happened it, that a prophecy delivered above three thousand years ago concerning the fate of a particular people, should be so exactly verified, as it has hitherto been, when that fate is so far from being a common one, that it has only taken place, in one or two instances besides, within the compass of so many ages? And still more, how should it enter into the head of Moses to deliver this prophecy, when, at the time of his delivering it, he had absolutely no instance before his eyes of such fate, in the case of any people?
These things, then, deserve to be well and seriously considered.
Lastly, We believe, on the faith of the sacred oracles, that the Jews shall never be destroyed utterly, but shall exist a distinct people, as they have hitherto done, till the times of the Gentiles are fulfilled. But here, you will say, the prophets indulged a natural prejudice in favour of their own nation; it being the way of all people to delight in such dreams of existence and perpetuity. It may be so: But see, whether this dream hath ever yet been so far realized, in the case of any other people. The Romans, for instance, were as partial to themselves, and doted as much on the idea of their perpetuity, as the Jews. But what now is become of their eternal empire? Consider, therefore, the singular fate of the Jews through so many ages, and see whether it be not credible from what is past, that the prophet was moved by something more than a spirit of national vanity, when he said, Fear thou not, O Jacob my servant, saith the Lord, for I am with thee; for I will make a full end of all the nations whither I have driven thee, but I will not make a full end of thee94.
To these prophecies concerning Jerusalem, and the Jews, I add
III. A third, concerning the call and conversion of the Gentiles to Christianity.
This prophecy is very remarkable, whether we consider—the matter of it—the persons, by whom it was delivered—or, the manner, in which it hath been fulfilled.
1. As it had been declared from the beginning, that in the promised seed, all the nations of the earth should be blessed, so the Gospel, or, the good tidings of that blessing, was, in due time, to be communicated to all nations. Further still, this Gospel was not only to be published to all nations, but to be acknowledged and received by them. There are numberless prophecies to this purpose in the books of the Old Testament: prophecies, which say expressly—that God would give unto the Messiah the heathen for his inheritance, and the uttermost parts of the earth for his possession95—that from the rising of the sun even unto the going down of the same, his name should be great among the Gentiles96—It is a light thing, says the prophet Isaiah, addressing himself, in the person of the Almighty, to the Messiah, that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel; I will also give thee for a light to the Gentiles, that thou mayest be my salvation to the end of the earth97. And Jesus himself, when he commissioned his Apostles to publish his doctrine, did it in these words—Go ye into all the world, and preach the gospel to every creature98.
It is unquestionable, therefore, from these and other passages99, that not the Jews only, but all nations were to be instructed in the Christian faith; that the Gospel was to be an universal religion; and that, thus, the Messiah was to be, in every sense, the Saviour of mankind. There is no doubt, I say, but that such is the language of the prophets; and that they clearly suppose the dispensation of the Gospel to have these views, and to terminate in this event.
But now, let any man consider with himself, what it is to proselyte the whole race of mankind to one faith, and to one religion. Let him revolve in his mind this great, this magnificent idea. Let him, next, turn his thoughts on what history and experience may suggest to him on the subject. And then let him tell us, whether there be not something extraordinary in this project; whether, indeed, there be any other example of this sort in the annals of mankind.
In the old world, the institutors of pagan religion looked no further, than to single communities: each destined his ceremonies for his own people only; and never presumed so far on the truth or importance of his religious scheme, as to set it up for a standard of belief or worship to the other nations of the earth. Even the Jewish ritual was so constituted as to respect the Jews only, and was even practicable no where but in the land of Judæa.
But this idea of universality was equally strange to the Doctors, as to the Legislators, of the ancient world. Sects of philosophy, there were many; espoused with zeal, and propagated with industry; and some of them, of no small extent. Yet the most sanguine, or the most successful of these speculatists never conceived so much as the idea of bringing all nations into their system. They presumed, indeed, that truth, or probability at least, was on the side of their favourite opinions; but they beheld a neglect of them in others, with a sort of indifference; and, contenting themselves with their own superior skill or felicity, left it to the rest of the world to philosophize in their own way, and on their own principles. They seem not to have thought it either necessary or possible, that their own sentiments should become the standing, universal persuasion of mankind.
Ambition, I know, hath been sometimes enterprizing enough to think of subduing the whole world. But this was the ambition of power, not of religion, or philosophy: it was an ambition to subdue the bodies, not the minds of men. This last was a project, too big for a Cæsar or an Alexander, much more, for a Numa or an Aristotle, to entertain. And I think it certain, that, except in the scheme of Christianity, or such other schemes of revelation as have been copied from it100, we shall no where find the idea of universality to have taken place in any religious or philosophical sect whatsoever101.
If then this idea was familiar to the Jewish and Christian prophets, you will, at least, conclude that this circumstance is remarkable enough to engage your attention; and you will naturally ask, how it came to pass that those prophets should adopt so strange a fancy, which appears not to have entered into the views or conceptions of other men.
When you are in this train of inquiry, it will surprize you still more to find,
2. By what persons, these prophecies, so remarkable for the matter of them, were announced.
The publishers of this extraordinary doctrine were, in one word, Jews: that is, men of the most narrow and contracted minds; men, brought up in the highest conceit of themselves, and in the utmost scorn and contempt of the Gentiles; men, accustomed to think themselves the only favourites of Heaven, and to regard the rest of the world, as outcasts of its providence; men, in short, induced, partly, by the genius of their religion, ill understood, and partly, by their carnal temper, long indulged, to believe with assurance the perpetuity, the eternity of their divine law; and to deem it impossible that God should reign anywhere but in the land of Israel, or should impart his blessings to any that lived out of the Jewish pale.
Was it, now, to be expected of such men, as these, that they should enlarge their ideas so far as to form the project of a new and universal religion; a religion, not imprinted outwardly on the flesh, but written in the heart; a religion, that was to supersede and evacuate the law of Moses, to which they were so immoderately addicted, and to enlighten and bless and save the heathen, whom they so perfectly despised and abhorred?
You will suspect, perhaps, that the meaning of these prophecies was no more, than that the Jewish Law should finally prevail over all other Laws, and be the sole predominant religion of the whole earth: a prejudice, very likely, it may be said, to possess the minds of such a people as the Jews; and suitable enough to that zeal, which prompted them to compass sea and land, as Jesus himself observed of them, to make one proselyte102.
But the contrary is apparent from the structure of the Jewish Law, which, as I said, was so contrived, that it could not be observed out of Judæa—from the tenour of that Law, addressed only to the house of Israel, and not obligatory to any other people—from express declarations of the prophets themselves; who call the dispensation of the Messiah, a new Covenant, a covenant written in the heart, in opposition to the law of circumcision103; who say, that the Lord will create new heavens and a new earth, that is, in the prophetic language, will institute a new dispensation of religion, different from that, which he had given to the Jews, and subversive of it104; who, lastly, speak of this dispensation, as of one, that should be established under a new name, and should be embraced by the Gentiles, as such, that is, by men, converted immediately to this new religion from their state of Gentilism, without passing through the strait gate of the Jewish Law105.
Judge, then, whether the prophets did not mean more than a proselytism to their own religion, when they predicted, and in such terms, the future conversion of the Gentiles; and whether such ideas, as these, could ever have entered into the hearts of Jews, if something, besides and above the natural suggestion of their own minds, had not inspired their prophecies.
Add to all this, if you please, that Jesus was himself a Jew, and (to regard him as a man only) in the lowest class of the Jews, that is, of the most confined and bigoted education; and yet was not restrained by his prejudices from giving that sublime command to his followers—Go and teach all nations.
But enough on the doctrine itself, and on the character of its teachers. It remains only
3. To add one word, on the manner, in which this prophecy, concerning the conversion of the Gentile world, appears to have been completed.
There are especially TWO prophecies on this subject, which merit our attentive consideration. One of them asserts, that the conversion of the Gentile world shall take its rise from small and very unpromising beginnings, and yet shall prevail speedily and to a vast extent; the OTHER, that it shall prevail by pacific means only, without the intervention of any force or violence whatsoever.
1. The FORMER of these prophecies is expressed thus—A little one shall become a thousand, and a small one a strong nation: I the Lord will hasten it in his time106. In allusion to this prophecy, concerning the rise and progress of Christianity, is that parable of our Lord applied to the kingdom of heaven—the kingdom of heaven, says he, is like to a grain of mustard-seed, which a man took and sowed in his field: which indeed is the least of all seeds; but when it is grown, it is the greatest among herbs, and becometh a tree: so that the birds of the air come and lodge in the branches thereof107. And, with regard to the celerity with which this tree should grow up, we have a prophecy from Christ himself, and that wonderfully fulfilled—that his Gospel should be preached to all the world for a testimony to all nations, before the destruction of Jerusalem, or within forty years from the date of the prophecy.
Now, consider the state of the Gospel, at our Lord’s ascension. It was left in the hands of a few, mean, unlearned, dispirited persons: without any countenance from authority; and with every difficulty, every terror, opposed to them, and placed distinctly within their view. Matth. xxiv. 9. Yet these men were commissioned to spread this Gospel through the world, and had an express promise, that they should succeed in their attempt. Against all appearance, the success followed. In less than half a century, the sound of the Gospel went out into all lands; and, within three centuries from the death of Christ, Christianity ascended the imperial throne; and had the utmost parts of the earth for its possession.
To encrease the wonder, this amazing revolution was brought about, by pacific methods only; as was, likewise, foretold
2. In the LATTER of the two prophecies, to which I before alluded.
Jesus himself quotes this prophecy from Isaiah in the following words—Behold, my servant, whom I have chosen, my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment, i. e. declare a new Law, to the Gentiles. He shall not strive, nor cry, neither shall any man hear his voice in the streets; a bruised reed shall he not break, and smoaking flax shall he not quench, i. e. (as all interpreters explain these proverbial expressions) he shall not employ the least degree of force or violence in the propagation of this law, till he send forth judgment unto victory, till it finally prevail against all opposition; And in his name shall the Gentiles trust. Matth. xii. 18-21.
Let any man read the history of Christianity, from its first publication in Judæa, to the conversion of Constantine, and then see whether this prophecy hath not been exactly and illustriously completed. The followers of Jesus were numerous enough, long before the empire became Christian, to have attempted the way of force, had it been permitted to them108: and the insults, the oppressions, the persecutions, which they suffered from their Pagan enemies, were enough to provoke the most passive tempers to some acts of hostility and resistance109. But every one knows, that they had recourse to no arms, but those of the spirit: they took no advantage of distracted times, to raise commotions in behalf of the new religion, or to suppress the old one: a bruised reed did they not break, and smoaking flax did they not quench: yet with meekness, and patience, and suffering; by piety, by reason, by the secret influence of a divine blessing attending on these feeble efforts, the doctrine of the cross insensibly gained ground, spread itself far and wide, and in the end became victorious over all the rage and power and sophistry of an unbelieving world110.
That this victory hath not been, hitherto, so complete, as to answer the promise of an absolute universality, we readily acknowledge; but are in no pain for the event111; as the same oracles, which have thus far been verified, suppose the present condition of things; and, what is more, assure us of a time to come, when the fulness of the Gentiles shall come in.
One word more, and I have done. If it be now thought, that these THREE prophecies—concerning the destruction of Jerusalem—the dispersion of the Jews—and the call of the Gentiles—have been clearly accomplished; and yet were of that nature, that no human foresight could deliver them, nor any probable conjuncture of human affairs account for the accomplishment of them, you will conclude that they were truly divine, and that we do not abuse your credulity in alledging such prophecies, in proof of our holy religion. You will see and acknowledge that there are prophecies, recorded in scripture, concerning the Christian Church; and that these prophecies, in particular, concerning it, have been remarkably fulfilled. Ye will, therefore, the less wonder to find, that there are still other prophecies, relative to the kingdom of Christ, as administered in this world; and will, of course, be disposed to consider, with less prejudice, what may further be said in support of them.
—Ye have heared that Antichrist shall come—
Among the more remarkable prophecies concerning the Christian Church, there are several, which describe the rise, progress, and downfal of a certain Power, represented under various symbols or images, and distinguished by many appellations; but more especially known by the name of Antichrist.
These prophecies come now, in the order of this Lecture, to be considered. The subject is, in a high degree, curious and important; but of no easy discussion: not so much on the account of any peculiar difficulty in the prophecies themselves, as from the prejudice of party in explaining them, and still more, from the general prejudice that lies against every attempt to explain them.
To make my way through these obstructions, I shall begin with laying before you a clear and distinct state of the question itself, which is chiefly agitated by inquirers into these prophecies.
It is admitted, that many predictions in the Old and New Testament, particularly in the book of Daniel, in St. Paul’s Epistles, and in the Revelations of St. John, clearly point out a very extraordinary power, which was to manifest itself in the latter times, that is, in the times subsequent to the introduction of Christianity. The characters, by which this power (acknowledged by all under the name of Antichrist) is chiefly distinguished, are those of Tyranny112, Idolatry, and Intolerance. And, to abridge our trouble in searching after this three-headed monster, we are directed by the prophets to look for him within the boundaries of what is properly called, the Roman Empire, and even in the city of Rome itself.
Thus far there is no dispute. The only question is, To what Roman power, exhibiting those characters, the prophecies are to be applied. And even this question is reduced within narrow limits. For TWO Powers only have subsisted in Rome, from the Christian æra to the present times (within which period we are, again, allowed to expect the reign of Antichrist); the Roman Emperor, in the first place; and, afterwards, the Roman Pontifs. So that, on the whole, the single point in debate is merely this, Whether Imperial, or Papal Rome, be that Antichristian Power, which the prophets foretold. The church of Rome holds, for obvious reasons, that the Imperial power is the object of the prophecies: the Protestants have, on the contrary, their reasons for maintaining, that Papal Rome is that power, which the prophecies had in view, and in which alone they are truly and properly verified.
This, then, is the meaning of that famous inquiry concerning Antichrist: and I must desire you to keep your attention steadily fixed on the question, as here stated; while I endeavour to furnish you with the proper means of deciding upon it.
The obvious method of doing this, would be, To lay before you, directly, the prophecies themselves, and to examine them by the light of sober criticism, and authentic history. But, because it is no new or difficult thing to misrepresent facts, and to misinterpret scripture, to pervert, in short, these two instruments of truth to any ends, which prejudice hath in view; and because I know how natural it is for you to suspect such management in the present case, where the zeal of party is supposed, on either side, to exclude, or over-power, the love of truth; for these reasons, it may be convenient to take a larger compass, and, by a previous historical deduction of this controversy, to let you see in what light it has been regarded, through the several ages of the Christian Church.
I. The first account, we meet with in scripture, of the power in question, I mean, under his proper name of Antichrist, is in the first epistle of St. John, from which the text is taken. The whole passage runs thus—Little children, it is the last time: And, as ye have heard that Antichrist shall come, even now there are many Antichrists; whereby we know that it is the last time.
To understand these words, we must call to mind what hath been already, more than once, observed concerning the scriptural division of time into two great portions, The FORMER, and LATTER times. By the former, is meant the times preceding the Christian æra; by the latter, the times subsequent to it. Correspondent to this partition of time, is the double advent of Christ, of which I before gave a distinct idea. His first advent was, when he came in the flesh, at Jerusalem: his second advent to be understood of his coming in his kingdom, through all the ages of the Christian Church.
But though the latter times, in the general sense of scripture, be thus comprehensive, they are further subdivided into other constituent portions, in which some particular state of Christ’s kingdom is administered, and within which it is completed. In reference to this subordinate division of time in the Christian dispensation, the coming of Christ is, also, proportionably multiplied. He comes in each division; that is, as oft as he thinks fit to interpose by any signal act of his power and providence. The whole period, in which any distinct state of his kingdom is carrying on, is likewise called the latter time; and the concluding part of that period is distinguished by the name of the last hour: as if the whole of each period were considered as one day; and the close of each period, as the end, or last hour, of that day.
Thus, the time that elapsed from Christ’s ascension to the destruction of Jerusalem, being one of the subdivisions, before mentioned, is called the latter times; and the eve of its destruction, is called the last hour. He was coming through the whole time: he came in the end of it. And the like use of these terms is to be made, in other instances. We are to apply them in the same manner to the reign of Antichrist—to the Millennium—to the day of judgment. Each of these states, into which the latter times, or the times of Christianity, are divided, is likewise spoken of under the idea of the latter times; and the season, in which each is drawing to an end, is the last hour of that state113.
Thus much being premised, it is easy to give a just exposition of the text. Little children, it is the last time, or hour—that is, the destruction of Jerusalem is at hand; as indeed it followed very soon after the date of this Epistle. And, as ye have heared that Antichrist shall come—that, in some future period, called the last times, an hostile power, which we know by the name of Antichrist, shall arise and prevail in the world, even now, we may see the commencement of that power; for, there are many Antichrists; many persons, now, appear in the spirit of that future Antichrist, and deserve his name: whereby, indeed, we know that it is the last hour: for Christ himself had made the appearance of false Christs and false prophets, that is, of Antichrists, to be one of the signs by which that hour should be distinguished114.
The meaning of the whole passage, then, is clearly this: “That the appearance of false Christs and false Prophets (of which there were many, according to our Lord’s prediction, in St. John’s time) indicated the arrival of that hour, that was to be fatal to the Jewish state: and that they were, at the same time, the types and forerunners of a still more dreadful, power, which should be fully revealed in the latter times, in a future period, when that calamity was past.” For the truth of the assertion, That such a power should arise in the Christian church, he appeals to a tradition, then current among the disciples: and his hated name of Antichrist is here applied, by way of anticipation, to the false prophets of that time; as possessing much of his character, and acting with his spirit.
Hence we see the meaning of the word, Antichrist; which stands for a person or power, actuated with a spirit opposite to that of Christ. And so indeed the Apostle explains himself, in another place of this very Epistle. For, speaking of certain false teachers, who preached up a doctrine, contrary to that of the Gospel, he adds—“This is that spirit of Antichrist, whereof ye have heard that it should come, and even now already is it in the world115.” And I lay the greater stress on this observation, because the etymology of the word, Antichrist, makes it capable of two different meanings. For it may either signify one, who assumes the place and office of Christ, or one, who maintains a direct enmity and opposition to him116. But the latter, is the sense in which the Apostle useth this term; although it be true that, in the former sense, it very well suits the Bishop of Rome, who calls himself the Vicar of Christ, as well as the successor of St. Peter. Nor can there be any difficulty in fixing the charge of Antichristianism, in the sense of an enmity and opposition to Christ, on the Roman Pontif (though I know how absurd the attempt seems to the writers on that side); for, to merit this charge, it is not necessary that he should formally reject Christ, which undoubtedly he does not, but that he should act in defiance to the true genius and character of Christ’s religion: a charge, which may be evidently made good against him.
In short, as the word, Christ, is frequently used in the Apostolic writings for the doctrine of Christ; in which sense we are said to put on Christ, to grow in Christ, to learn Christ, and in other instances: So Antichrist, in the abstract, may be taken for a doctrine subversive of the Christian; and when applied to a particular man, or body of men, it denotes one, who sets himself against the spirit of that doctrine117.
In this last sense, the word Antichrist is clearly employed by St. John: and from his example, the word grew into general use in the Christian church; and is so to be understood, whenever mention is made of Antichrist by the primitive fathers, or any other ecclesiastical writers.
II. I am now to shew in what manner the prophecies concerning Antichrist, or a person or power, so called, and, though variously described, always considered under the idea of an adversary to the true doctrine of Christ, have been construed and applied by many eminent members of the Christian Church, in all ages.
1. When the canon of scripture was formed, and new in the hands of the faithful, the prophecies concerning Antichrist were too remarkable not to take their early attention. They accordingly cite these prophecies in their apologies and commentaries, or refer to them, very frequently. But one thing is singular. Though Antichrist be every where spoken of in the prophecies as a persecuting power, and though the Christian church then was, and so continued to be for near three centuries, in a state of persecution under the Roman emperors, yet this opprobrious name was not usually given to their persecutors. I do not say, that none of the early Christian writers ever applied that character to the Emperors. Some few of them, in a fit of zeal and resentment, did118. But the most, and the ablest of the Fathers, were clearly of another opinion.
It may be thought, that they forbore this application of so odious a term, out of respect to the government under which they lived, and from prudential considerations. These motives had, without doubt, their weight with them, and made them more cautious, than they would otherwise have been, in interpreting the prophecies. But, if they had been at liberty to speak out, and declare their full sense, on the subject, it is certain they would not, and could not, consistently with their avowed principles, apply the prophecies concerning Antichrist to the Roman Emperors. For they had learned from tradition, and from the letter of the prophecies, that Antichrist was to be revealed in some distant age; and they even collected from a remarkable passage in one of St. Paul’s Epistles (which will be considered hereafter) that the removal of the Roman empire was to make way for his appearance. Hence, they give it as a reason for their ardent prayers to Heaven for the preservation of the empire, that the dreaded power of Antichrist could not commence, so long as the Imperial sovereignty subsisted. And it is observable that, of those few writers, who were in different sentiments, the greater part conceived the time of his coming to be remote; and were even driven to the strange necessity of supposing that Nero, the first persecuting Emperor, was miraculously kept alive, or would be raised up from the dead, in order to be revealed in a future age, as the Antichrist of the prophets, or at least as the Precursor of Antichrist119.
In short, the idea, which the early Christians, in general, formed of Antichrist, was that of a power, to be revealed in distant times, after the dissolution of the Roman empire; of a power, to arise out of the ruins of that empire. Not to multiply quotations, on a point which admits no doubt, Jerom, the ablest of the ancient Fathers, and the most esteemed, shall speak for the rest. He says expressly, that such was the idea of all the ecclesiastical writers, down to his time, as is here represented120.
Now this circumstance ye will surely think not a little remarkable, that they, who lived under the emperors, and felt the whole weight of their tyrannous persecution, should not apply the prophetic notes and characters of Antichrist, to them, if indeed the prophecies had been fairly capable of such application. This, I say, is exceedingly remarkable: for men are but too apt even to wrest the scriptures to a sense, which favours their own cause, or gratifies their passions; and to find a completion of prophecy in events, which fall out in their own days and concern themselves (as we see from so many absurd applications of the Apocalypse, justly objected to certain Protestant writers); though, when such events are past, and impartially considered, no such accomplishment of prophecy can be discerned in them.
When the church of Rome, therefore, now pretends, that Antichrist is to be sought in Imperial and Pagan Rome, ye will naturally ask how it came to pass, that the ancient fathers, who had the best opportunity of seeing the conformity of the prophecies with the transactions of their times, and were so much interested in those transactions, should yet overlook such conformity, if it had been real, and fairly marked out by the prophecies, when interpreters of these days are so quick-sighted? And to this question, no just and satisfactory answer can be given, but that, in the opinion of those fathers, the characters of Antichrist were not sufficiently applicable to the Roman emperors; or, if they were, that certain express clauses in the prophecies themselves forbade that application of them. Either way, their conduct forms a strong presumption, that the Antichrist of the prophets was not, and could not be, the Roman Emperor.
I know indeed, that, when the empire became Christian, and factions sprang up in the church, the name of Antichrist, as a term of reproach, was not unfrequently bestowed on such of the emperors as had made themselves obnoxious to the orthodox party. But this flippancy of language proves nothing but the passion of the men who indulged themselves in it, unless it be, that this term of reproach was thought better suited to an ecclesiastic, than a civil power: for the Emperor, being now the head of the Christian church, his persecutions of the faith were deemed the more Antichristian, as they especially disgraced his religious character. And how natural this idea was, I mean the idea of Antichrist, as intended by the prophets of a religious, not civil power, we may learn from the history of the schisms, which afterwards distracted the church under the papacy; when the Antipopes very liberally, and constantly branded each other with the name of Antichrist: as if they had found a peculiar aptness in the prophetic language to express ecclesiastical tyranny and usurpation.
But, whatever use we may make of these facts, it is clear, on all hands, that the Roman Emperor, as such, was thought to have no concern in the predictions concerning Antichrist; at least, that the more intelligent Christian writers of the three first centuries had no idea of his having any such concern in them: while, yet, they held very unanimously, that some future power was to arise in the church, in which those predictions would be completed.
III. This, in general, was the state of the controversy concerning Antichrist, till the down-fall of the Western empire; when the Bishop of Rome reared his head, and by degrees found means, amidst the ruins of that mighty power, to advance himself into the sovereignty of Rome, and, at length, of the Christian world: fixing his residence in the very seat and throne of the Cæsars. It remains to see, in what light the reign of Antichrist was, thenceforth, considered by many eminent members of that church, which now called itself, and was, in a manner, universal. In other words, we are to inquire, now that the imperial power, which the fathers would not acknowledge to be Antichristian, had deserted Rome, whether the papal power, which took its place on the seven hills, did not, in the opinion of sober men, fill up all the measures of the prophetic characters, and perfectly correspond to that idea.
1. So early, as about the close of the sixth century, Gregory the first, or, the Great, as he is usually called, the most revered, and in some respects not undeservedly so, of all the Roman pontifs, in a famous dispute with the Bishop of Constantinople, who had taken to himself the title of Oecumenical, or Universal Bishop, objects to him, the arrogance and presumption of this claim, and treats him, on that account, as the fore-runner, at least, of Antichrist. His words are remarkable enough to be here quoted. I affirm it confidently, says He, that whoever calls himself Universal Bishop, or is desirous to be so called, demonstrates himself, by this pride and elation of heart, to be the fore-runner of Antichrist121. And, again, From this presumption of his [in taking the name of Universal Bishop] what else can be collected, but that the times of Antichrist are now at hand122?
It is to be observed of this Gregory, that he disclaimed, for himself, the title of Universal Bishop, as well as refused it to his aspiring brother of Constantinople. How consistently he did this, when at the same time, he exercised an authority, which can only belong to that exalted character, it is not my business to inquire. Perhaps, he did not advert to the consequence of his own actions: perhaps, like an able man, he meant to secure the thing, without troubling himself about the name: perhaps, he was jealous of a rival to this claim of catholic authority, and would not permit the Bishop of Constantinople to decorate himself with a title, which was likely to be favourable to the pretensions of that see, and injurious to his own. Whatever the reasons of his conduct were, the fact is, as I here represent it; and clearly shews that, in the judgment of this renowned Roman Bishop, Antichrist had not yet been revealed in the person of the Roman Emperor; and if ever he were to be revealed, that not a civil, but ecclesiastical character, agreed best with the prophetic descriptions of him123.
2. Pope Boniface III. had not, it seems, the scruples, whatever they were, of his predecessor, Gregory. He readily accepted, or rather importunately begged, this proud title of Oecumenical Bishop, from the Emperor, Phocas; and transmitted it to all his successors. And now, it might be expected, that the Bishop of Rome would be Antichrist, in his turn. But, such was the fortune of that see, or the devotion of the faithful to it, that this charge was not presently brought against him: as if the spirit of dominion, which had so long possessed that city, were a thing of course, and could not misbecome the Bishop of Rome, though it looked so Antichristian in him of Constantinople.
Other reasons concurred to save the honour of the papal chair. Its authority grew, every day, more absolute: and the tradition of the church (which had hitherto been the chief support of the doctrine concerning Antichrist) gradually sunk under the apprehension of that power, to which alone it could, with any apparent propriety, be applied: while the ignorance of the times became such, that, except perhaps in the minds of some few retainers to the see of Rome, there was scarce light enough left in the Christian world to point out the meaning of the prophecies; if its gross superstition would have otherwise permitted the application of them to the sacred person of the Pope.
3. Under the cover of all these advantages, the Man of Sin had a convenient time to display himself, and to grow up into that full size and stature, in which he could no longer be overlooked, or mistaken, by those who had any knowledge of the prophecies, or skill in applying them. Accordingly we find that at the synod of Rheims, held in the Xth century124, Arnulphus, Bishop of Orleans, appealed to the whole council, whether the Bishop of Rome were not the Antichrist of the prophets; sitting in the temple of God; and perfectly corresponding to the marks, which St. Paul had given of him. In particular, speaking of John the XVth, who then governed the church of Rome, he apostrophized the assembly in these words—“What think ye, reverend Fathers, of this man, seated on a lofty throne, and shining in purple and gold? Whom do ye account him to be? Surely, if destitute of charity, and puffed up with the pride of science only, He is Antichrist, sitting in the temple of God, and shewing himself that he is God125.”
4. In the former part of the XIth century, Berengarius, a man of principal note in those days, and distinguished by his free writings concerning the Eucharist, went so far as to call the church of Rome, the seat of Satan (which is but another apocalyptic name of Antichrist); and to know from what source he derived this language, we need only reflect, that, in the catalogue of his works, we find a treatise written by him expressly on the book of Revelations126.
As this century advanced, the papal power rose to its height. And all the characters of Antichrist glared so strongly in the person of Hildebrand, who took the name of Gregory VIIth, that the Romish historian, Joannes Aventinus, speaks of it as a point, in which the generality of fair, candid, and ingenuous writers, were agreed, That THEN began the empire of Antichrist127.
5. Pascal II, who had been brought up at the feet of Hildebrand, and sate upon the papal throne in the beginning of the XIIth century, was treated with as little ceremony, as his master had been; particularly, by Fluentius, Bishop of Florence, and by the whole church of Liege128.
St. Bernard, too, the most eminent person of that age, was so struck with the marks of Antichristianism in the church of Rome (to which, however, in other respects, he was enough devoted) that he employed all the thunder of his rhetoric (in which faculty he excelled) against its corruptions; exclaiming, that the ministers of Christ were become the servants of Antichrist; and that the beast of the Apocalypse had seated himself in the chair of St. Peter129.
But this charge was now so general, and sounded so high, that it reached the ears of others, besides prelates, and churchmen. Historians relate, that it made an impression on our military king, Richard I.; who, being at Messina in Sicily, in his way to the Holy Land, and hearing much of the learned Abbot Joachim of Calabria, (a man, famous in those times for his warm invectives against the Roman hierarchy;) had the curiosity to take a lecture from him on this subject. His text was, Antichrist, and the Apocalypse; which he explained in so pointed and forcible a manner, as was much to the satisfaction, we are told, of his royal auditor130.
6. The first appearance of the people, called Waldenses or Albigenses, was in this age; but, in the next, the XIIIth century, they prevailed to that degree, that Crusades and Inquisitions were thought little enough to be employed against them. We may know what the guilt of this people was, when we understand from their books, and from the testimony of the great historian, Thuanus, that a leading principle of their heresy was, To treat the Pope as Antichrist; and the church of Rome, as Babylon; on the authority of the prophecies contained in the Revelation131.
Other132 testimonies occur in the history of this age. But I must not omit that of our famous historian, Matthew Paris; who hath taken care to inform us, that his contemporary, Robert Grostête, Bishop of Lincoln, the most considerable of all the English bishops, and equally renowned for his affection to civil and religious liberty, was so much in earnest in fixing this charge on the see of Rome, that, as it had been the common theme of his meditations during life, so it occupied his dying moments; the Pope, and Antichrist, being, as he tells us, among the last words of this zealous prelate133.
7. The XIVth century affords many authorities in point; among which the immortal names of Dante134 and Petrarch135 are commonly cited. But the example of our Wicklif, who adorned that age, is most to our purpose, and may excuse the mention of any other. This extraordinary man saw far into all the abuses of his time: but he had nothing more at heart, than to expose the Antichristianism of the Roman Pontif136.
8. Still, as the times grew more enlightened, the controversy concerning Antichrist became more general and important. The writings of Wicklif had great effects both at home, and abroad; and, with other causes, contributed very much to the cultivation of free enquiry, and to the improvement of all useful knowledge, in the XVth century. The church of Rome was pushed vigorously on all sides; and, in her turn, omitted no means of self-defence. That the worst were not scrupled, may be seen by what passed in England at that time, as well as by the sanguinary and faithless proceedings at the council of Constance. Lord Cobham, and the two Bohemian martyrs, were committed to the flames, for nothing so much, as for asserting the impious doctrine, ‘That the Pope was Antichrist.’
9. We now enter on the XVIth century; distinguished in the annals of mankind by that great event, The Reformation of long oppressed and much adulterated religion. The Christian world had slumbered in its chains, for full ten ages. But Liberty came at last—