IV. CHAP. during that time. Heresy therefore is the dividing of the Church upon denying something necessary to the salvation of all to be believed; schism upon refusing some law of the Church. For I consider not here that heresy, which a man believes and professes not. [The schism between and Latin Church, and that occasioned be so.] § 2. Whereupon I infer, that there may be a schism in the Church upon such terms, that salvation may be had upon the Greek both sides: such as hath been for these divers hundred years between the Greek and Latin Church". For though no war can be just on both sides, yet it is commonly unjust by the Re- on both sides. And so schism, being a civil war in the formation, Church, (though, as it signifies the crime of dividing the need not Church, it is always mortal, yet) because it may signify only the state of division, may endure the salvation of them that cause it not. And such would I have that schism to be, which the Reformation hath occasioned: the cause whereof must resolve into all the controversies, in which it protests against the see of Rome. And therefore it must be judged, not only by the truth, but by the weight of all those causes: -how near the abuses, that we protest against, concern the condition of salvation, or the means to attain it by the office [of the] Church. For nobody can fail of salvation but by his own act, either refusing the condition which the gospel tenders, or undertaking but not performing it. The laws of the Church, being the means to perform it, hinder not salvation, if they hinder not the performance of it; but would further it, if they did further the performance of it, as they should do. [Better means of salvation by living according to the CHAPTER V. [THE INTENT OF THE PRESENT DISCOURSE.] THE intent of this discourse is to bring this to trial, by a short resolution of those controversies, out of that which I have said already (which I remit the reader to), and what I shall say further here. For that which hath been said, and b See Just Weights and Measures, c. vi. § 10; Disc. of Forbearance or Penalties &c., c. vi. Scil. in the Epilogue, and in Just Weights and Measures. V. Church of than by any other not contradicted, so far as I know, I shall take for granted. CHA P. By this trial I hope to make it appear, that, notwithstanding the persecution this Church endures, as well from the sects England, as from the mass (not being able to refuse Christian burial to those that receive not the communion in it), yet there is religious body.] better means of salvation by living according to it, than by the mass;-for to the sectaries I can allow none :-but, were the civil and ecclesiastical power resolved to perfect the reformation begun according to the grounds here laid, that then it would be able to reduce both the mass and the sects into the communion of it. CHAPTER VI. [DIFFICULTIES IN THE WAY OF THE RELATIONS BETWEEN CHURCH AND STATE ARISING FROM VARIETY OF OPINIONS IN RELIGION.] the Re formation,] In the mean time I am to meet with a prejudice, which [Variety of opinions all worldlings will conceive;-that neither reason of state among nor reason of conscience can oblige sovereign powers to take those of a course, the effect and success whereof no age of the Church since the sixth council can shew:-the difficulty being so great by variety of opinions, that, were they resolved to regulate their reformation by the catholic Church, it were not possible to unite in the point of reformation which the state of this time would require. Whereas the pope, they know, has bowels: and will receive them upon such terms for their rights as he can have, if he see he cannot have those he would have; and, in fine, will secure them against their subjects' violence, if they will give him up their consciences. establish § 2. But it is to me as strange, that any sovereign, profess- [no reason ing the Reformation, should think there can be any policy for against him but in perfecting that which he professeth; as for any, ing it by professing Christianity, but in performing that which he pro- law,] fesseth. For if he think his subjects to be as they profess, it d See Just Weights and Measures, c. xxiv. § 7-11; True Principle of Comprehension, sect. ix.; Plea of Weakness &c. Discussed and An- the civil VI. CHAP. is not possible he should think, that they will not do their best for a sovereign, whom they think to be as themselves. If they think him not so, he knows they profess, that their Christianity ties them to obey him. But is it possible for him, that believes not Christianity, to believe that his subjects will be tied by it? As for the bond of conscience; as there is no reason why Christians find not that comfort in their profession which it preacheth, but because they live not up to it, so can there be no reason why Christian powers find not that satisfaction in their subjects, professing the Reformation, but because they make them not so good Christians, as, if the Reformation were perfected, they might be made. [except where the state of a govern ment will be endangered thereby.] [Danger to civil govern ment from the see of Rome.] § 3. One exception there is to the establishing of the Reformation by civil law; which, being according to God's word, would advance Christianity:-when the state of a government will be endangered by enacting that, which Christianity requireth. Whether this be our case or not, God and the world must judge. Nothing else can secure any sovereign either in point of state or of conscience. § 4. As for the see of Rome; I shall hope to shew, that there be two means, whereby the usurpations thereof prevailed, upon the emperors first, and by consequence upon other princes and states; the not understanding their own rights, and holding to the bounds of them; and their own sacrilegious usurpations upon the office of the Church and the goods of it:-and then leave it to them to consider, how tractable soever the see of Rome may be during the time of division, how tractable it will be, prevailing by conquest upon the claim and title now on foot, and not by transaction; every sovereignty insisting upon their own claims, and the claims of their subjects, especially the clergy. [The plea CHAPTER VII. [THE POPE NOT ANTICHRIST NOR THE PAPISTS NECESSARILY IDOLATERS.] BUT before I go further, I am to remove one difficulty out of the pone of the way; which is so great, that I am not to go a foot being anti See the last chapter of this tract. VII. christ and further unless I can remove it. For if the pope be anti- CHA P. christ and the papists idolaters, in vain is it to talk of any terms of reformation which they can be obliged to embrace. the papists And if I were of that opinion, I would never allege any thing idolaters, why here else to any papist, why he ought to turn protestant; never answered.] propose any other argument to any missionary against their seducing good Christians his Majesty's subjects. But because I think it is alleged rather by way of hyperbole, to inflame the abuses and usurpations of the see of Rome as high as can be, which are of themselves odious enough; I reckon it a part of my discharge to him, that examines why I seek a plea for the Reformation, that justifies not itself till the Reformation itself be reformed, to refute it. For I may very well be thought to prevaricate, if, having so short and so peremptory a plea to allege, as that the pope is antichrist and the papists idolaters, which gives the Reformation a conquest entire, I should introduce a composition instead of a victory. But so it is, that, if there be any faith which God accepts for righteousness, if there be any Church founded by God in the visible communion of His service, were the pope a thousand times antichrist and the papists idolaters, we should be as much to seek for the truth of those controversies, in which we stand divided; and, by consequence, for the point of reformation, which stands upon that truth. And, therefore, let me only be excused, when I seek to void this point in the first place: because, if it do not serve, necessity ought to make my plea acceptable, though truth did not. conse which ex § 2. I must truly say, it is the only point of consequence [The only in which exception hath been made to my writings: and I count myself so much the more engaged to speak to it before quence, to I die, that no man may think I have changed my opinion, ception has because I keep silence. For I confess, that if any thing come been taken, to my mind, that I could wish I had not said, I write this writer's f See Just Weights and Measures, cc. i. § 2-4, ii. § 1-4, and references in the notes there. 8 See Disc. of Forbearance or Penalties &c., c. xxvii. note 1.-More's Antidote to Idolatry was published in 1669; and alludes to Thorndike, Pref. § 2. The Appendix to the Antidote, which names him, appeared first in 1673-Stillingfleet's Disc. concerning Thorndike died in July 1672 at an in the previous works.] CHAP. the rather that I may have opportunity to recal it, in case it seem worth the while. VII. [Texts of our Lord CHAPTER VIII. [WHAT THE SCRIPTURES CONTAIN RESPECTING ANTICHRIST.] Ir we go no further than those scriptures, wherein our Lord and His apostles have named or deciphered antichrist, antichrist.] perhaps we may conclude our enquiry within a narrow com respecting pass. § 2. "There shall arise false Christs and false prophets, and shall shew great signs and wonders, insomuch that, if it were possible, they would deceive the very elect; behold I have told you before:"-saith our Lord, Matt. xxiv. 24, 25: having said just afore,-" Then if a man shall say unto you, Lo, here is Christ or there, believe it not." For how could He have said plainer, what the name of antichrist importeth, than by forbidding to believe any man that shall say, "Here is Christ or there?" So antichrist is nothing but a false Christ; a pretended Christ, that sets up himself for the true Christ, in opposition to Him Whom we know to be the true Christ1. § 3. In St. Luke it is much more evident, xxi. 8:-"Take heed that ye be not deceived; for many shall come in My name, saying, I am Christ, and the time draweth near; therefore go ye not after them." Here, it is plain, He forbiddeth them to follow such as should pretend to be the Christ. § 4. For my part, I think He means the same1, John v. 43 : when He saith,-"I am come in My Father's name, and ye receive Me not; if another come in his own name, him will ye receive." For it is hard to say, that any man shall pretend to be antichrist, and not pretend to be sent of God, the Father of our Lord Christ: because, if Christ come from iSee Review of Rt. of Ch. in Chr. St., c. v. § 30-52: Epilogue, Bk. I. Of the Pr. of Chr. Tr., c. xxiii.; Conclusion, § 37: Just Weights and Measures, e. i. § 4: Disc. of Forbearance or Penalties &c., c. xxviii. "Propria auctoritate" is the whole of Grotius's explanation (ad loc.), instancing Barchochab. So also in his Appendix De Antichristo, Op. tom. iii. p. 490. |