For

appear in? in? When Satan transforms himself into an angel of light, he is a more dangerous enemy than when he appears barefaced; for when he is so disguised, he would deceive, if it was possible, even the very elect. And therefore no good man need be afraid to oppose such notorious errors, which are so contrary to the faith, lest he should be thought to want moderation or charity. these virtues are not to be extended to errors and heresies, but to men, and we must oppose the doctrines, however we deal with the persons that hold them. Nor ought we to be any whit the less earnest to oppose these principles of some that call themselves Protestants, because we have a common enemy to deal with: for the primitive Christians. had also two common enemies that opposed their whole religion, and persecuted the professors of it in a most barbarous manner, I mean the Jews and the Gentiles, and yet the Apostles were nevertheless zealous to oppose the doctrines of heretics and seducers, exhorting the true professors to" contend earnestly for the faith which was "once delivered to the Saints;"* and that, not because they had those open and avowed enemies to Christianity in general, who publicly opposed and persecuted the Church of God; but because there were certain men crept in amongst them "unawares, who turned the grace of God into

* Jud. ver. 3. 4.s

lasciviousness, and denied the only Lord God, "and our Lord Jesus Christ." As therefore the Apostles failed not to oppose the common ene mies, and to condemn the doctrine of the Jews and Gentiles; so neither did they cease upon all occasions to confute and censure those, who though they made profession of Christianity, yet taught such things as were not consistent with it. And whilst we follow their example, we need not fear losing that moderation required in the text, whatever our new pretenders to moderation say to the contrary. We must say, they endeavour to heal the animosities, divisions and dissensions amongst ourselves, by allowing each others opinions, and not be zealous for this or that party, but only shew a firm, a brave and resolute adherence to the Protestant interest throughout the world. As if there were no dangerous principles, no pernicious doctrines maintained by any that go under the name of Protestants. But I hope I have said enough to convince you of the contrary, and therefore let us not be deceived with specious appearances and fair pretences; but let men call themselves by what name they please, if they broach damnable heresies, I am sure we ought not to side with them, and to say they have done no wickedness in this particular. We must not, we dare not be moderate, that is, indifferent in such things as these: if we should be so, we may justly fear the judgment wherewith God threatened the C

VOL. III.

.

Angel of the Church of Laodicea, who was, it seems, a moderate man; that is, a man who had no great zeal for, or care of that Church over which he presided, and fancied that God was pleased with his being so, because he found himself blessed, as he imagined by this means, he had gotten preferment, and was grown rich by it. And this is just as our moderate men plead now for themselves, we are the rich men, the trading men of the nation, would God bless us thus if our ways pleased him not? But let us hear what God says to such trimming: "I know thy works, that thou

"art neither cold nor hot: I would thou wert "cold or hot. So then because thou art luke"warm, and neither cold nor hot, I will spue thee "out of my mouth. Because thou sayest I am "rich, and increased with goods, and have need "of nothing; and knowest not that thou art "wretched, and miserable, and poor, and blind "and naked."*. We see then that this kind of moderation, this trimming in religion, this lukewarmness and want of zeal for the faith we profess, is odious in the sight of God. And I believe, if we enquire, we shall find it so in the sight of man too. For who can have any real value for that man, who is not firm to what he professes? Who, indeed, appears to be a Churchman, but nevertheless thinks that all the dissenters are in as good

* Rev. iii. 15.

and fair a way to Heaven, and therefore he can join in communion with any of them who be lieves that if he do but rail heartily at Popery, that it is perfectly indifferent what other Church he sides with. But though this kind of moderation, which is perfectly opposite to that zeal, which the Scriptures press to, be now so much in vogue; yet if men would but give themselves leave to think, they could not believe it to be a virtue, how much soever some cry it up for one. Would any one, think you, believe himself commended, if it should be said that he is a moderate or indifferent lover of God, his country, or his friends? Would he not be much better pleased to be called an hearty zealous lover of all these? How then can the name of a moderate, indifferent Churchman be honourable? If our Church be good, we ought to love it heartily, and seek its welfare with zeal and earnestness: but if it be bad, we ought not to love it at all. So that be it how it will, a moderate indifferent love for it is no way justifi

able.

II. Secondly, As the Scriptures require us to be zealous and not moderate, with relation to our faith, so also they require the same, with regard to the Unity of the Church, to our living in com. munion one with another, and avoiding all divisions and separations one from another.` "Now "I beseech you, brethren, by the "Lord Jesus Christ," says St. Paul,

name of our

"that ye all

speak the same thing, and that there be no "divisions among you, but that ye be perfectly.

joined together in the same mind, and in the "same judgment."* Now what were these divisions which St. Paul here speaks of? They were not any contentions about the faith, but only some little trifling matters, as which of their pastors ought chiefly to be followed, whose congregation they should join themselves to, whether that of Paul, or of Apollos, or of Cephas. Not that these three had any difference between themselves, or that one of them taught any doctrine contrary to the other, or that they separated in communion one from another, but only some factious persons took occasion to abuse their names to countenance their own divisions: and St. Paul in condemning this abuse, was willing to spare the persons who had caused it, as being minded to see if they would be brought to a better temper without it. Wherefore he says, that " in a figure he trans"ferred these things to himself, and to Apollos.”+ As though he had said, since our names havebeen abused by some of you upon this occasion, and that there are amongst you some, that boast you are followers of Paul, and not of Apollos, and others, that they are followers of Apollos, and not of Paul, I am willing to name no other persons at this time, but supposing it be so, that some of