ས.

of perfons, whom I have nothing to do with in SERM, the present cafe.

BUT because I must be within thofe limits, which it is fit the text fhould prescribe to me, I fhall only treat upon one principle, which is practical, as we have reason to apprehend, with multitudes of that communion: and which the very terms of the text do lead us to take notice of They profefs to know GOD, but in works they deny bim. So, in like manner, thofe, whom I allude to of the church of Rome, profefs to know GOD. But what GOD is it? Who, or what is that GoD which they practically own? Is it not another than the true and living God, whom they practically acknowledge as fuch? It is well if it be not fo, with the generality of that way and perfuafion! I mean that very God, of whom you have a description given by St. Paul, in his fecond Epiftle to the Theffalonians: Namely, THE MAN OF SIN, the fon of perdition: who exalteth bimfelf above all that is called GOD, or that is worshiped fo that be as GOD fitteth in the temple of GOD, fhewing himself that he is God. They do profefs indeed to know the living and true God, even the Father of our Lord Jefus Chrift: But the GOD whom they practically own, ferve and obey, is this fame GOD that is here referred to by the Apostle. Their God is a man, and that man a monster of men. In re fpect of pride and malice, more a devil than a

man.

In respect of fenfuality and impurity,

VOL. more a beast than a man; as you know he is fo called in the holy Scriptures.

II.

THIS is actually the GoD, who is practically acknowledged as fuch by too great a number of profeffing Chriftians in the world. The principle therefore I now infift upon, is the ascribing a Divinity to that Creature, whether it be one fingle perfon, or a fucceffion of perfons, or a community according to fome. This principle fo far as it is practical, and governs their religion, makes it quite another thing than what it truly and really is in its original purity. And though it be very true, they will tell you, that they only intend or mean an under-deity, or a vicarious fort of godhead, which they place in this creature ; and fo think to falve the matter by alledging, that they do not idolize nor deify him; I therefore defire the following things may be confidered.

I. THAT if it fhould be faid, it is only a vicegerency which they afcribe to this fame God of theirs, yet if their hearts terminate on him whom they call vicegerent, and their religion is carried no higher, this is to deify him as much as in them lies. What does it fignify to acknowledge in speculation one fuperior to him, while in a practical sense their minds and hearts, and the fum of their religion, do centre and terminate here? As to multitudes of those who call themselves Catholics, they trust in no higher object than the Pope, All their reliance for pardon and falvation is ultimately on him, and all their obedience and fub. jection terminates on him. To call him therefore

V.

vicegerent only, when he is practically made the SER M ultimate object of their religion, does not falve the matter at all.

2. I SAY further and enquire, Where is their charter for this vicegerency? If they call him GOD's vicegerent, who has nothing to fhew for it, and fo accordingly place a religious truft in him, what does it fignify to fay, that the respect and honour they pay to him is as to God's vicegerent? If a man fhould pretend to be for the king, while he really rebels against him, will that pretence be any excufe for me, if I fall in with them who are under this leader? There wants fo much as a colourable pretence for this vicegerency. It would make fome blufh, others laugh to hear the allegations they bring for it. How weak are fome! how ridiculous are others! how remote, abfurd, and infignificant are they all indeed taken together! That paffage, for inftance, the words of our Lord to Peter upon his remarkable confeffion of his Meffiahfhip is much infifted upon; to wit, Upon this Rock I will build my Church, and the gates of bell fhall not prevail against it; and I will give unto thee the KEYS of the kingdom of heaven. But how this fhould fignify any thing to the popedom, I cannot conceive. What a strange fetch muft it be to imagine any thing in fuch a paffage to this purpofe! No more power was given to him than what was given to the rest of the Apostles. For to all the Apoftles as well as Peter Chrift gave the power of the keys, as

COLL

OM

MN

VOL. it is called, as appears from that parallel paffage II. in the Gofpel of John; where we are told, that Chrift after his refurrection breathed upon his difciples, and faid unto them all, receive ye the Holy Ghoft. Whofefoever fins YE remit, they are remitted unto them: And whofefoever fins YE retain, they are retained c. Which is the fame thing with faying to all the Apostles, I give unto You the keys of the kingdom of heaven; and what you bind on earth fhall be bound in beaven, and what you loofe on earth fhall be loofed in heaven. That is, you acting according to the rules I left you, what you do on earth of this nature, fhall be ratified in heaven too. But how impertinently is this drawn and appropriated to Rome! There is not the leaft mention of the grant of this power being confined to Peter, as bishop of Rome; and his fucceffors as fuch. Nor is it to be imagined, what colour there fhould be of any reasoning from thence to this purpose. For it no more appears, that Peter was ever a fettled refiding bishop at Rome, than that Paul was; who, it is most apparent, had a settled refidence there. No fuch thing is recorded of Peter in the Holy Scriptures; and as to what is faid in history on this matter, is variously disputed this way and that; though indeed it need not to be so, because it can fignify nothing to the purpose. Peter was there as well as Paul,

Those who say do alfo fay, that they both fuffered martyrdom in the fame year. Befides, if there was a primacy to be settled where

Peter

John xx. 23.

Matth. xvi. 19.

V.

Peter did refide, it fhould rather have been at SER M. Jerufalem; where it is certain he had his refidence for fome time, and where it is more likely he prefided, than at Rome. And. because it is faid to Peter only, Feed my fheep! are we to. conclude from thence, that he must be the univerfal bishop? Is not this charge to be confidered as given to the rest of the Apostles, as well as to Peter and not only fo, but to all the minifters of the Gofpel? So idle and trifling are thefe pretences to primacy for Peter, as bishop of Rome, and his fucceffors as fuch!

3. THEY do, at least many of them, very frequently afcribe to this fame God of theirs more than vicegerency, and what indeed is inconfiftent with that state and character. They do it profeffedly; and if hereupon they do it practically, as we have great reafon to apprehend multitudes may, then it is most certain that this falfe God of theirs, is the only object of their religion. Upon this point, because it is fo much to my purpose, I fhall largely infift. In the

(1.) PLACE, it is very apparent, that they give to this fictitious God of theirs, the titles that do peculiarly belong to the great God and his Christ. Nothing is more ordinary and com. mon with them, than to call the Pope by the titles of beatiffime and fan&tiffime Pater! "The "most bleffed and moft holy Father;" and other titles they are not afraid to apply to him, which the holy Scriptures give to GOD and his E 4

• John xxI. 15, 16, 17.

Son.