V.

because they are fubject to that ufurped power. SER M. What is this but to make another Gospel? Chrift fays, "He that believes in ME fhall have eternal life." But they fay, at leaft in their practice, "If you do not believe in the Pope too, you "fhall not have eternal life." And whereas Chrift fays, "He that believeth not, fhall never "fee the face of God;" they fay, " Be he "never fo unholy, if he trufts in the Pope, he "fhall be faved." And what does all this a mount to, but the setting up a created thing, as the final object of religion? Is not this to difpense with all the fundamental laws of nature, and to invade the Gospel of Chrift? Well may it be faid that this vain mortal has fet up himfelf above all that is called God, or worshiped as GOD.*.

Now let men profefs to know the true God as long as they will, yet if they will make another God, they take away the unity which is moft effential to the divine nature, and contrary to the first commandment, which runs thus ; Thou shalt have no other God before ME. Either they do this in fpeculation, or, which is in reality the fame thing, in practice. Their faith and obedience terminate on this God. For all their profeffing to know GOD who is the Most High and Supreme above all, they at least practically deny him.

AND

2 Theff. 11.4.

VOL.

II.

AND thus far I have thought proper to infift on fundry accounts, though I may not fuppofe any to hear me whom this does directly con

cern.

1. THAT fo we may all of us, who call our felves Proteftants, have a deep fense on our hearts of the great mercy of GoD, in distinguishing our cafe. And

2dly. THAT we may be duly fenfible of his mercy in preferving us from fuch a Church, as he has hitherto done: and from fuch men, whose principles not only allow, but oblige them to fill the world with flaughters and blood, if there be but the leaft diffenfion from their party and intereft; or if people are not intirely devoted to the way.

3dly. THAT we may all of us understand, what a noble caufe we have to ftruggle for a gainft this party of men, in this difficult time in which we live ; and may see what reason we have to contend earneftly for the faith once delivered to the Saints, and as it was given to them. And finally, to add no more;

4thly. THAT, if ever it should be our lot to fuffer by fuch hands, we may understand, how glorious a caufe we have to fuffer in; and how much better it is to fuffer by fuch men, than to be of them. Men! whofe religion instructs them in all impiety and vice; and who are much worfe

! Jude 3.

by

V.

by the influence thereof, than they would have SER M. been by mere nature. So that any impartial un-` concerned person who fhall confider the cafe, view it in every light, and take a furvey of the scheme or model of their practical principles, cannot but fay," If this be Chriftianity, let me "be an honeft Pagan !"

In a word: When their doctrines lead them to fuch things as cruel murders, injurious treacheries, and the moft horrid perjuries; when ⚫ their principles rafe the foundations of all human fociety; or tend to make it diffolve, fo as that no man knows how to truft another; when mankind must even difband on these terms, and live in cells or dens apart by themfelves, (for there can be no commerce one with another, if thefe principles generally obtain in the world)-I fay, if this is the cafe, it is furely better to fuffer by fuch men, than to be of their party. Especially if we confider how these things must needs ingage heaven against them, and that divine vengeance muft fall at length upon them who have profaned fuch a name, and so horridly pretended to Chriftianity, on purpose as it were to make it odious to the Heathen world. "If the Chri"stian religion," may Pagans fay, "be fuch as "these men reprefent it, what a ftrange God is "their GOD, that will oblige them, who pro"fefs his religion, to be falfe, bloody, and cruel;

"and all for the ferving a fecular interest and "end!"

IT

VOL. It is easy to apprehend the mischievous tenII. dency of fuch practical principles of theirs, and

how much Paganism is better than their religion. How much better indeed it were to have no religion; because, in this cafe, there is a coincidence of the moft vicious inclinations with wicked principles. Now think what ftrength is added to a vicious inclination, when a principle falls in with it that fhall juftify it. Mere Pagans do, many times it is true, tranfgrefs the law of nature; but as the Apostle tells us, it is with their confciences accufing them, or with regret. But now, when the dictates of judgement and confcience concur with mens vicious inclinations, this is worse than it is with the Heathens.

A Heathen may poffibly be guilty of perjury himself, but his confcience remonstrates against it, and on his own principles he is felf-condemned. But when there fhall be a principle which fuggefts to a man that it is lawful to fin, and not only fo but that it is his duty to perjure himfelf, with how strong a stream must the current of wickednefs run in the world!

AND certainly at fuch a time as ours is, and indeed in future ages, it is to be feared, there will be this reason why fuch a cafe should be reprefented to the world as it is; that we may know what we have to oppofe, and what it is we have to stand by in fuch an oppofition; whether

Rom. 11. 15.

V.

whether in doing or fuffering, or whether with SER M. fuccefs in this world, or no. Upon these accounts I have thought it proper to infift thus far on this fort of perfons, who profess the Christian religion, but corrupt and falfify it; partly speculatively, partly practically; profeffing to know GOD, while, in another sense, and more effectually a great deal, they deny the GoD whom they profefs to own, and acknowledge.

1

VOL. II.

F

SER M.