The subject's religion directing and disposing them to a conscientious and careful discharge of their duty in the choice of publick magistrates and officers / by a citizen of London.

THE Subject's Religion: Directing and Disposing them, to a Conscientious Discharge of their Duty, in the Choice of their Publick Magistrates and Offi∣cers.

The Introduction.

SHould we judge of the Christian Religion by the Pride, Ma∣lice, and Railery, the Ambition, and Worldly Design of many Christians, who have separated from our National Com∣munion, under a Pretence of greater Purity, and of being more Holy than their Neighbours; and had no other Rule for our Standard, we might with the poor Indians, when they beheld the ill Actions, and Bloudy Cruelty of the Jesuits, who came in a Saint like Disguise to convert them, chuse rather to go to Hell in our natural Religion, than to accompany such fiery Zealots in their Diabolical Practice, (though with Angels Tongues,) to their Celestial Paradise.

This may sound harsh in the Ears of many tender Minds, (who are hoodwink'd, and imposed upon by their Seducers,) whose Souls, I am confident, would abhor the Evil, were it unveiled un∣to them, as the Murther of Caesar was by Anthony, when he spread his bloudy Garments in the Senate-House; and therefore, it is ne∣nessary that both the Criminals, and the Seduced should feel the Smart of the Lance, in opening the Wound, by reflecting upon one Capital Crime for all the rest, that the same Disease may not

ulcerate again, to an incurable Distemper; especially, when that Capital Crime will appear to be the most barbarous, and execra∣ble Tragedy, that ever was acted in the Face of the Sun; if se∣riously considered, with all its impious, and aggravating Circum∣stances; and to be of so great a Scandal to the Protestant Religi∣on, that nothing can, or ought to raze it either out of our An∣nals, or Memory, but a Repentance of as a deep a Dye, even to an Abhorrence of the Fact.

This should never have been revived▪ or here taken notice of, did not the surviving Bloudy Actors, and such as are tainted with the same Pernicious, and Treasonable Principles, still endeavour in secret by their venemous Tongues, and Pens, to justifie their Villany, and to Canonize the very Regicides themselves, (as the Papists have done their French Friar, and Ravilliac,) by raking into the Ashes of their now Sacred Majesties Royal Ancestors, to reproach both their Memory, and our Established Religion, with the most malicious, infamous, and false Reflexions, thereby to render both our Established Religion and Monarchy; nay, if it were possible, the very sacred Name, and Title of a Crowned Head, Tyrannical, and odious, to make way for their darling Common∣wealth.

And at the same time, (when there was never more need of Union among Their Majesties Subjects,) venting their Malice, in the most virulent, and provoking Language, by their Squibs, and Trumpets against those, who have approved themselves, both in Purse and Person, Loyal Subjects to Their Sacred Majesties now on the Throne, as well as true, and constant to the Church and Government; and in whom (we all know) the Power, both Ci∣vil, and Military, here, in this City resided, during His Majesty's Absence, and the Invasion lately threatned by the French; stigma∣tizing them with the odious Names of Jacobites, Rapparees, and Traitors; though all (in effect) do amount to no more than a nauseous Repetition of the same Stuff, which they so lately exhi∣bited against some of the same Persons, in the Honourable House of Lords; making good nothing of their black Charge, but their own Malice and Revenge for Personal Injuries, apprehended to∣wards themselves.

However, these Worthy, and Loyal Men (notwithstanding all these Provocations,) as became good Christians, have not answe∣red them according to their Folly; but by their Patience, and Si∣lence, have returned their venomous Arrows into their own Bo∣soms.

By all which, and many other apparent Evidences, it is mani∣fest, that these irreconcilable Enemies to our Established Religion,

and Government, do daily refresh our Memory with the Blackness of their Crimes, and awaken our slow, but just Apprehensions, to suspect, they are preparing again, if they succeed in their En∣deavours (which God forbid) for another Bloudy Scene.

Doubtless such wicked Practices, and unrighteous Dealings of many Persons, who, under such specious Pretences of greater Purity, do ei∣ther wholly dissent from our National Communion, or are such partial Ambodexters, as to communicate with us in the Morning, and do separate from us in the Evening, have caused so many Practical A∣theists among us; who giving themselves up to Sensuality, through neglect of Piety and Devotion, do from thence, with Lucretius, the Epi∣curean Philosopher, not only form Arguments against all Religion in ge∣neral; but also against Divine Providence it self, and take occasion (in his Atheistical Expressions,) to maintain, That * 1.1 Religion hath done, and will contrive, promote, and act the greatest Ill. Con∣cluding from such prodigious Impiety in our Separated Votaries, as he did from the Bloudy Sacrifice of a Royal Virgin, by the Trojan Priests, to buy a Wind for Troy † 1.2 Such devilish Acts Reli∣gion could persuade.

For as the designing Leaders in Separation, and Rebellion, have ever had an insatiable Appetite after Dominion and Rule, (though un∣der a Veil of Religion and Zeal for Reformation); (so they always bait their Hook with Interest, Trade, and worldly Design, to engage the Hypocrites, and formal Professors in their Cause. And we need not wonder at the numerous Train of their ignorant and bigotted Followers, if we consider, that not one in Ten of those poor de∣luded Proselytes, (though they talk so loudly of Religion, and quarrel about the Shadow, or outward Persuasion,) did ever in∣wardly and savingly relish the vital Substance of it in their hearts, or truly understand what it is, farther, than as a blind Zealot, to follow his Guide as an infallible Oracle of that Persuasion; belie∣ving that in so doing, he is in the ready way to Jerusalem, and shall be accepted.

By which means, many thousands of poor deluded Animals, thus bigotted, and (by their Leaders) dubbed Saints; as they are ad∣mitted Members into separate Congregations; are puff'd up with an over-weening Conceipt of their own Perfection and Holiness, (as so many blind Papists incorporated into their Religious Fraterni∣ties,) though they have no more of a pure Spirit, and of Primitive Christianity, in real Meekness, Christian Charity, and Self-de∣nial; than the Picture hanging against a Wall, hath of the real Essence, and Substance of the Soul and Body of a Man.

And thus we see Ignorance in Separation, as well as in Popery, becomes the Mother of Devotion.

And we may appeal to the surviving Spectators of our late inte∣stine, unhappy Broils, how our Religion, and Government (as inseparable Supporters of each other,) were by the same Instru∣ments, and Methods, both overturn'd together; though the first Miners (those of the Presbytery) were blown up themselves by those of the Congregational Way; who after∣wards disagreeing amongst themselves, who should be upper∣most, brought all into Confusion; leaving us for a while, without any setled Order, or Government in the Kingdom; till by a mi∣raculous Revolution, our Religion and Government were both restored on their old Foundation.

Wanting nothing but Reformation of Manners in its Members, and Harmony in Divine Worship, as the best Means to stem the Tide of Debauchery, and Profaness, in order to such a Refor∣mation; and to check and countermine the Jesuit on the one hand, and the Sectary on the other; so as to secure our setled Religion, and Government against the Subtilty and Malice of both.

That instead of Emulation, Strife, and Envy, and contending who shall be uppermost, we might all, as Subjects of one Government, and Members of one National Communion, humble our selves under the mighty Hand of God, and provoke one another (in Tender∣ness,) to Love, and to good Works; thereby to propagate the Faith in the Ʋnity of the Spirit, and the Bond of Peace.

Now as it cannot be denied, but the Presbyterians (laying the Blood of the Royal Martyr, at the door of those of the Congrega∣tional Way) were the chief Instruments in that mighty Revolu∣tion; so it is as plain, that what they did in order to it, was to establish Presbytery here in this Kingdom.

So we must also allow the Dissenters to be eminently instrumen∣tal in the late happy Revolution, to settle their Sacred Majesties now on the Throne.

But though I shall not here question from what Principle they acted therein; yet I may boldly say, that if they were real Friends and Well-wishers to Monarchy, they would as readily demonstrate their impartial Affection and Loyalty to their Majesties, to secure and support them now in the Throne, as they are Guardians and Head of our Established Religion and Government, by disposing their Subjects to Harmony in Worship, the alone Seminary and Nursery of true Loyalty and Union among our selves; and live in Charity with their conforming Brethren; peaceable, and content with the Indulgence allowed them, till a proper Medium may be found out for all to join in the same Communion, as Subjects and Children of one and the same Civil, and Politick Parents and Government.

And in the mean time, forbear to rail against, and cry down the innocent Rites and Ceremonies of our Established Religion, to create Offence in the Ignorant and the Weak, with Designs thereby to draw our Members into their Separation, as if the external way of Worship were the vital Substance in Religion.

Especially when the Church of England lays no more stress in any Rite or Ceremony, than Decency, and Order, (according to the Tenor of the Gospel,) do require: And it is plain from the the 34th Article, that (as things indifferent) they may from time to time, be changed, altered, or abrogated, to promote Peace and Harmony in the Church; but not to be done by any pri∣vate Spirit: And it is most manifest, our Holy and Reverend Governors are inclinable, nay, most desirous, to comply with any reasonable Demands in order thereto, if the Dissenters would agree among themselves, and make their application, (as becomes Infe∣riors,) to those who are intrusted by the Government, in so sa∣cred and weighty an Affair. We may justly (therefore) pro∣nounce a Woe against them that do hinder, nay, that do not (as much as in them lies) promote so great a Blessing to their Majesties, and the whole Kingdom.

But what hopes can we now entertain, that Dissenters should ever unite with us; when they are so far from any such Condescen∣tion, or Application in order to it, that (by Colour of their In∣dulgence, but contrary to the Design of the Law-makers) they have set up their Standard in open defiance against it; Printing and publishing the Heads of their Association, and Agreement be∣tween the Presbytery, and the Congregational, (as irreconcileable as Fire and Water,) to encrease and multiply their * 1.3 Leaders, as it were under their Political Discipline, assigning to each his Pa∣rochial Boundaries, as so many Patriarchs, each, within his peculiar Province, in opposition to the settled Religion, and established Discipline of our National Church: And all this done, that they may the more effectually dispose their own Followers to a greater Aversion to our Communion, and draw our Members, with the Baits of Interest, Trade, and Advantage, into their separate Con¦gregations, as into so many Arks of Salvation, as if no sure Guide can be found elsewhere, in the right and ready way to Hie¦rusalem.

And yet at the same time (notwithstanding the legal Test, and Qualification, by the Government enjoin'd) peremptorily challenging by Nature and Education (to use their own Words) an equal Right with their Fellow-Subjects, (complying with the Law,) to bear Offices, both Civil and Military, in the Government: Nay, so bigotted are many of their Followers now become under their Discipline, as to impose upon their Children, (as also upon our Members, if they will match into their Families,) tying them up in their Conjugal Contracts, to adhere to their separate Way of worship, a good Expedient to advance Hypocrisie, but not to promote Christianity or Sincerity.

Certainly so long as we see them thus restless to seduce our Members, and bold in their Attempts, and Endeavours to share in the Government, on Terms contrary to Law, which is, in effect, to pull down the Fences and Bulwarks of our Religion, and Government together, we may well conclude, (without breach of Charity,) that the Lamp of their Loyalty to their Ma∣jesties will burn no longer than it is fed with the Oil of Intetest; and that, when their Designs are ripe, they will again make use of the carnal Weapon to overturn both our Religion and Govern∣ment together.

For he that hath but half an Eye, may easily discern the same Methods, and Engineers (formerly made use of) now secretly en∣deavouring so to poison, divide, and dispose the People, (if not timely prevented,) as to engage us again in the same Civil War; from which, let us all earnestly pray, Good Lord deli∣ver us.

Therefore to countermine those deep, dangerous, and dark Designs of our Enemies, and to undeceive all honest and well-meaning Persons, that have been imposed upon by those subtil Politicians, I here offer a brief Spacimen of Religion, as I have learn'd it under the Discipline of our National Communion; which I humbly sub∣mit to an exact Scrutiny of the most censorious Adversa∣ry; not doubting, but (if seriously considered,) it will distin∣guish it self in every pious, and honest Mind, from all false Persua∣sions; together with some short Observations from thence; and some brief Directions for the Subject's Guidance in their Choice of our Pulick Magistrates, and Officers,

As that alone which will secure both our Religion, and Government.

Of Religion in General.

Religion then in General, is the Obligation we are under to God, the supreme Original of Being; and therefore implies all the Services we pay him, and all that Obedience we give to any Law for his sake, and with respect to any Divine Attribute, (that is) to the Perfection of his Nature.

This (in the general Notion of it) is natural to Man, and is in∣deed the specifick Difference of humane Nature, rather than Reason; because those inferiour Creatures, who (governed by a divine Instinct) do in many things seem to vindicate, or shew some kind and degrees of Reasoning, yet they make no colour of Religion; and therefore for defi∣ciency in nothing so much as this, is Man, when he neglects Piety and Devotion, become like, or rather degenerated below the Beasts that pe∣rish.

Religion, I say then, is natural to Man as Man; for that there is (which none dare deny) a supremely excellent, and perfect Being, the Author of all things besides, to whom their Government doth belong; and to whom therefore Worship is due; is a Truth, not only demonstratively argued from the Works of Creation, and Providence, Rom. 1. 20 but a Truth impress'd on the Nature of Reasonable Creatures, insepara∣ble totally from them, and consequently, to be reckoned amongst these Connate Notions which the Soul of Man both of things; which the Scripture stiles, The Law written in the Heart.

They who deny this, do shake the Foundation of all certainty in Know∣ledge; for that depends on some Common Standard, in whose allowance all are agreed.

The Sense of a Deity therefore, and the venerable Regards arising from it, which we call Religion; I conclude to be natural to Man, a Notion, by our Maker wrought into the very Fabrick of our Mind, an essential Beam of that Coeval Light the Soul is indued with to discern things.

And from this Natural Principle, or Venerable Awe of a Divine Power, springs as naturally in the same Mind an Awe and Veneration of Government; as the shadow of that Supreme Being, in a Divine Authority impressed on Rulers and Governors, as God's Vicege∣rents in the lower World; which Natural Seed is cultivated, and im∣proved by Discipline and Nurture, into greater Perfection.

The universal Consent of all Nations, in all Ages, confirms this Truth, and proves Religion (take it in the general) was not a Po∣litick Invention of Man; though it be the best Prop of Government, and Cement of Society.

And therefore, amongst intelligent Creatures, Religion is the first Law of Nature; for that must needs consist in the first Obligation to a Rule, a Rule (directing our Duty) being the proper Notion of a Law; and if so, then the first Obligation must needs consist in respect to that thing, wherein supreme Dominion and all other Perfections are seated, and that is in GOD alone.

Self-Conservation (speaking of Mankind) is but a Secondary Law of Nature, tied up in Religion; for it is all the Reason in the World, that the first Law of Nature should primarily respect the first Cause, (GOD Himself;) and be chiefly terminated upon him in that we call Religion, as the Secondary Law of Nature, is chiefly termina∣ted upon the Creature; which we call the Conversation of it self.

So far therefore, as our own Safety may be hazarded for the Pre∣servation of our Religion, we are obliged to prefer our Religion before our own Safety; though, in truth, God hath so wisely linked these two together, that our Religion, preserved with what hazard soever to our selves, will insure our own Safety: He that loseth his Life for my sake, and the Gospel's shall find it, saith our Saviour.

This Natural Religion, or venerable Sense of a Deity, and Venera∣tion towards our Governors, is but (at least in this degenerate Age) a saint Seed, till it meet with some farther active Principles or Dispo∣sitions in us, to nurse it up, and give it Culture.

And there are but three active Principles in Humane Nature, capable to receive this Seed of Religion into thier Bosome; that is, Love, or Fear, or Worldly Design. And then,

1. Love, as it is the radical Affection of Humane Nature, terminates in God alone, as the supreme Good, the adequate Object, and Centre of its Rest: And so is the genuine, and proper Principle of the Gospel, and ought to be that inward Frame or Affection of Mind, from which all our Services to God in Religion proceed; and where this Principle is predominant in a Church, there is the Ʋnity of the Spirit in the Bond of Peace.

And this inward Frame or Disposition of Mind, from which our Religion should proceed; as it is the chief thing regarded in God's Eye, so ought it to be the ••••••ghtiest Consideration of our own; because upon the Issues of this depends our Acceptance with God, our well groun∣ded Peace of Conscience, and our everlasting Welfare; and they that are religious from this Principle, may be stiled Lovers of God and Religion, for Goodness-sake, and such, may be said, to delight in the Law of God, and walk in his Ways.

2. Fear is the proper Principle of Superstition; for those that, in their Religion, are chiefly acted by Fear, are dragg'd to their Devotion, as the Heathens were to worship their Daemons, for fear of harm from them.

3. But Worldly Design, devoid of either real Love or Fear, is the proper Principle of Hypocrisie, or that which bears the Name, but not the Nature of Religion. And Such as are acted by this Principle, become most loathsome in the Sight of God, though often ador'd, because un∣discovered by Men.

For the Roots of Hypocrisie may be as various, as Worldly Designs are, Ambition, Vain Glory, Time-serving, Compliance with pre∣valent Custom, Riches, Advantages, to be Leader of a Sect, Head of a Party: Nay, it may be Envy and Malice, to sow Discord; for the Apostle tells us, some preach Christ out of Envy.

The Root of Superstition is Fear without Love; that is a Dread of Harm, if the Divine Power (or what is so apprehended to be, as the Object of our Worship,) be not appeased by such and such Services: This brought so many dreadful Sacrifices to the Altar at Tophet, and all the Heathen World over, and is the slivish Principle obliging so many Corporal Severities, affected and uncommanded Austerities, supersti∣tious Repetition, and muttering Fopperies, as telling over Beads, at set times enjoin'd by the Priest, (Sacrifices to bribe a Deity,) and quiet the Murmurs of Conscience, so much practised in the Church of Rome.

Now these three natural Seeds, or active Principles, Love, Fear, and Worldly Design, that thus nurse up Religion into Beauty or De∣formity, do arise from the various Apprehensions we have of the Ob∣ject of our Worship, which ought to be the true God.

For if that be apprehended (as he really is) transcendently good, and amiable, willing and ready to be reconciled to Offenders; then the great Impression it makes on the Mind, is LOVE, which cherishes Religion into Beauty, Perfection, and chearful Obe∣dience.

But if it be apprehended as dreadful only, and able to do hurt, under the Attributes of Sovereign, but independent: Will and Power; then Fear is all the Temper it gives to the Mind; and this ferments the na∣tural Seed of Religion into Superstition, or a slavish Devotion, so (as I said before) to worship God as the Heathen did their Daemons, for fear of harm, and to pacifie the Murmurs of Conscience: For such Vota∣ries, though they believe the being of a God, yet in their Hearts wish there were none.

But if there be few, or no Apprehensions of Divine Attributes in the Mind to beget a real Love or Fear; then the Soul of Man is at liberty to make use of Religion, so far as serves Worldly Design, and this principles it with Hypocrisie, the Monster of the Age we live in, to be of one, two, or all Persuasions to serve a Turn, or carry on a Design.

So that Hypocrisie is nothing but Atheism dissembled, under a Veil of Religion; and Atheism is nothing but Hypocrisie unmask'd.

Now if there be a God, the real Object of our Worship; (as we all pretend to believe there is;) doubtless our Religion ought to be real, and not hypocritical: For all Things are naked and open to his Eye.

And if our Religion be a perfect, and acceptable Service; doubtless it ought to be chearful, and not slavish, as Superstition is, which proceeds only from Fear without Love.

If Goodness then, and all Perfection, be essential Attributes of a Divine Nature; (that is,) if Sovereign Power and Will be insepa∣rable from Goodness in God, and not its overmatch, as some would think; then God's Power is comfortable, and not dreadful, till his Goodness be abused and offended; so that all our Fears, and hard Thoughts of God do arise from our own Disobedience to his Will made known, which nothing can remove, but our Repentance and Obe∣dience: For as his Mercy is over all his Works, and he would not have any to perish; so he is just, and cannot approve of Iniquity in his Creatures; and when in obeying his Will, we have an inward Sense of his Goodness and Love towards us, it begets in us a Love towards him.

So that Love is the proper and genuine Principle of that Religion, which is in its own Nature perfect, and to God most be acceptable, as is evident from the first and great Command, Thou shalt love the Lord thy God with all thy Heart, Soul, and Strength, and thy Neighbour as thy self.

And as this Love of God is always attended with an awful Venera∣tion towards him, as our Father; which is a Child-like Fear of offending him:

So this Love of our Neighbour ought to be perfect Charity, and universal to all Mankind; especially to such, as are Members of the Ca∣tholick Church; and not limited, restrained, or confined to any Herd or Sect, nor Mercenary; but as the Sun shines, giving out his Rays without expecting any Return.

'Tis true, the Mind that is conscious of offending, by Disobedience and Abuse of God's Goodness, has its Eye always Bloodshot with Guilt and Fear; and therefore can behold nothing in God (for the present) but Power, and the Severities of his Justice; nor arrive at any Opinion

of God, but as powerful in order to Punishment. And such as continue thus in wilful Disobedience to the Will of God made known, do gradually harden themselves, till they degenerate into Despair of Mercy, from whence proceeds Hatred of God and Goodness, which is final Impeni∣tency.

And this is the Case of the Devils themselves, who can now frame no Apprehensions of God, but what are terrible, as appears by the Pro∣duct of their Faith, which is to make them tremble.

Before the Gospel the Mosaical Occonomy (or Worship) was not Superstition but Imperfection. For the Law made nothing perfect; but is as a School Master to bring us to Christ. And Fear was that natural Temper which was impressed on the Mind, under the Mo∣saical Discipline, as a main impulsive Principle to the religious Obser∣vation of it. And for that Reason we find Religion generally in the old Testament expressed by the Fear of God. Jacob calls God Almigh∣ty the Fear of his Father Isaac. And we may-assert, that Fear con∣tinues the predominant and active Principle in our Devotion, even now under the Gospel, until God in Mercy gives us new Grounds of Hope for Pardon on our Repentance, as he hath done to all Mankind by his Son, whom he first promised, and in due time sent him into the World, for this very end, to principle Men afresh with the Love of God, which their Sin and Guilt had extinguished.

For which End, we find the Proposals, and Delivery of the Gospel, are made after the sweetest way of Invitation, as if it were in a wooing way of Intreaty: We, as Ambassadors of Christ, (saith the Apo∣stle,) as if God by us did beseech you, we pray you to be recon∣ciled unto God. Ʋpon which Account, Religion, through the whole Book of the New Testament, is expressed by the Love of God. And St. John tells us, He that feareth, (that is,) he that is chiefly acted by this Principle of Fear to Religion,) is not made perfect in LOVE, (that is,) he hath not yet attained to that inward Frame, or Affection of Mind, (LOVE;) which, of all others, is the most generous, and acceptable Principle of serving God. And 'tis from this Principle alone that we are enabled to hold the Faith in the Unity of the Spirit, and the Bond of Peace.

The Truth of both which do plainly appear from the Words of the Apostle, Rom. 8. We (Christians under the Gospel,) have not re∣ceived the Spirit of Bondage again unto Fear, as the Israelites did at the giving of the Law in a tremendous manner on Mount Sinai; but we have received the Spirit of Adoption, (the filial Dispo∣sition of Children, excited in us by the pleasing Invitation, and pater∣nal direction of the Gospel,) whereby we cry Abba Father.

Which Love of God, in this merciful Act of Redemption, appears more fully to Men than it did before in Creation and Providence

because 'tis super-added thereunto, like a second Beam of Light conjoin'd to a former, shines to all Eyes with a greater Lustere, and therefore draws all hearts with a warmer Affection.

All which is summ'd up by the Apostle, in his Epistle to the Ephe∣sians, c. 3. v. 17, 18. That we being rooted and grounded in Love, might be able to comprehend with all Saints, what is the breadth, and length, and heighth and depth, and to know the Love of Christ which passeth Knowledge; that is, to knew the I∣mensuy of that Love of God discovered in Christ Jesus, super added to all the other Instances of Divine Goodness in Creation and Providence.

Now from what hath been said, we may judge our selves in Matter of Fact; and all other Opinions in Matters of Faith, pre∣tending to promote Religion in the World; whether we be sincere Christians, to worship God from this Principle of Love; or super∣stitious, to be dragg'd to our Duty from a slavish Fears, or Hypo∣arites to serve him for Worldly Design only: That is, in plain English, we have here a Test to try our Sincerity, whether we be true Christians, bigotted Idolaters, or downright Knaves; for I take in, these three comprehend all Professors of Religion.

But that which we are here principally to observe, is this; That there is (as hath been said) a natural Principle in the Soul of Man, is a coeval Light born with it, which we may call an Holy Awe of a Divine Power, from which springs in the Minds of Subjects, as naturally an Awe and Veneration towards Government, as a Shadow thereof in a Divine Authority, impress'd on Magi∣strates and Rulers, as God's Vicegerents, appointed as well for the Defence and Security of their Religion and Government, as of their Lives, Liberty and Property.

Which natural Seed receives its Culture, and is nourished up to greater Perfection from that Religion, under whose Discipline we receive our Education; which if it be Orthodox, and Sincere, disposes the Minds of the Subjects of its Communion to such a rea∣dy Conformity, and chearful Obedience to their Religion and Govern∣ment, as to be willing to sacrifice their Lives, and all they have, for the Honour and Safety of their Religion, their Prince, and their Countrey.

This I know to be true; as I had the Happiness to be born a∣bout the beginning of the Reign of King Charles the Royal Martyr, of Parents, who brought me up in the Discipline and Nurture of our National Church: And I remember very well, that when a Child, and in Company with other Children, I have had such a venerable Sense of my Duty towards my Prince, and such an Awe upon my Mind at the very sound of his Name, as if Solomon had

that Moment whisper'd in my Ear, Curse not the King, no not in * 1.4 thy Thought.

But it is as plain, and our own Experience puts it out of doubt, that this religious and loyal Principle, thus at first inseminated in the Mind, and afterwards by a Sincere and Orthodox Religion, cultivated and nourished up to greater Perfection, may be as cer∣tainly vitiated, corrupted, and changed by a Jesuitical Discipline, founding Dominion in Grace, the old Holy Cheat, whose predomi∣nant and active Principle, notwithstanding all their Pretences, is Ambition and Worldly Design; and their whole Discipline runs counter to that of our blessed Redeemer, who renounced all Do∣minion in this World, commanding his Disciples to render Honour and Tribute to Temporal Rulers and Governors.

And with these their subtle Baits, the Jesuit and Sectary (as our own woful Experiences make good) do as naturally poison Subjects, and dispose them with as keen a Zeal to Separation and Rebellion, as our Orthodox settled Religion and Discipline, did before to a loyal Conformity and chearful Obedience.

In order to which they first in secret most falsely and malici∣ously represent our Publick settled Worship and Discipline, as su∣perstitious and a Relict of Popery, though all know, and our worst Enemies have allowed it to be the best try'd Bulwork against Po∣pery in Christendom. And further to gain Proselites to themselves, they most maliciously measuring its Purity by the Scandal and Offence given by some of our Clergy, and the Vice and Immorality of the worst Members of our Communion: And the better to pro∣mote their Designs, they display, and lay open, and aggravate the Miscarriages and Infirmities of our Magistrates and Rulers, nay of our Princes themselves, and all their Ministers, and Counsellors, sparing none, though they be the very Pillars and Support of our Religion and Government, to render them odious and low in the Minds of the People, who from thence, as from their Oracle, are easily disposed to speak Evil of Dignities, and to vilifie, and revile our Governors with the most contemptible Language, the very Harbingers and Fore-runners of down-right Rebellion.

For 'tis but dubbing themselves the People of God; which 'tis the Interest of their Preachers to tell them they are, and their own Interest to believe; though they come far short in the whole Course of their Lives, of many whom they call the Men of the World, in true Piety and Morality.

And after that, they cannot dip into the Bible, but one Text or another will turn up for their purpose. If they are denied a Share in the Government, (though on Terms contrary to Law) they judge themselves stripp'd of their Right by Nature and Edu∣cation,

to use their own Words, and hold it lawful, by Force, to take it from them that oppose them.

And if they are punished for Rebellion, they look on it as Per∣secution, and themselves as Martyrs, and their Sufferings as a Mark of their Election: But when they succeed, and flourish in their prosperous Villany; then God works Miracles for their De∣liverance, and the Saints are to possess the Earth.

We may perceive by their late railing Pamphlets, they begin to revive their old Methods, to stir up the Rabble, and to tickle the Ears of the Vulgar; for they find solid and serious Treatises are too weak Artillery to accomplish their close and secret Designs; and therefore what they cannot do by Reasoning, they think to compass by Satyr, and Railing; that they may at least hedge in a Stake amongst the Rabble; to whose Ignorance, all things are Wit, which are abusive. And though the most Saint-like among their Party, dare not openly excuse such Contempt of our settled Religion, and Government; yet they are pleased with it, and in secret grin at it, with a pious Smile.

Thus we see the Sectary, as well as the Papist, is born with Teeth, scurrilous, and foul-mouth'd, from their Infancy; so that if Spiritual Pride, Contempt of Superiours, and Slander be Marks of Orthodox Belief, we may conclude such as these to be—the most visible Church in the Christian World.

From all which, we may conclude, and for our satisfaction therein, appeal to every unbiassed Mind, That it is impossible for any Government in the World, to support, or secure it self long, against such secret, and subtil Enemies, in its Bosome, without a settled, orthodox Religion established, and inseparably annexed unto it.

Which is as essentially necessary to the Body Politick, as whol∣some Food, Nurture, and Physick, is to the Natural, to pre∣serve, and fortifie its Constitution, against the Contagion, and virulent Poison of Jesuits, and Sectaries: And to Train up, and Discipline its Members (as in a sacred Nursery,) for a continu∣al Supply of sound Pillars to bear up Posterity.

And that our Religion Established in our National Church, is such an orthodox, and sincere Religion, let the worst of our Ene∣mies be Judges.

As it commands, and commends all that is good; forbids, and con∣demns all that is evil; most powerfully excites to a holy Life; hath Cha∣rity for all that profess Christianity, (though of different Persuasions,) if holy, and peaceable.

Is founded in the pure Evangelical Principle of Love; the Center of Ʋnity, and Cement of Christianity; and not in a solitary, slavish

Fear, the Principle of Popery, and Superstition; nor in Hypocrisie, that low, and base Principle, of worldly Design, Ambition, and Re∣bellion, which is indeed down-right Knavery.

Therefore, as we ought, and as our holy Religion doth both teach, and oblige us, to prefer our Religion, our Prince, and our Countrey, before our own Safety;

How careful ought we to be in the Choice of our Publick Ma∣gistrates, and Officers, as not only the Prop, and Pillars; but the very: Guardians of our Established Religion, and Government, against the Malice, and subtil Designs of our implacable Enemies, the Jesuite, and Sectary.

Wherein, if you discharge your Duty, you must of necessity observe these following Rules.

I. IF you desire to preserve your Established Religion, and Government, you must be sure to chuse such Men into Publick Office, and Employment, as are intirely af∣fected to both; for it is impossible for any Man to be faith∣ful to either, that is not constant to, and zealous for both. He that is so partial in his Affection, as to come to the Publick Worship in the Morning, and go in the Evening to a Conventicle, will soon grow indifferent which side to take, and to serve his own Turn, will readily warp to ei∣ther, as Interest shall byass him; Interest being the proper Bait of our Adversaries, to undermine, and overthrow our Church and Government, by warping our Pillars that should support it; and by chusing such flexible Timber, you an∣swer their End, betray your Trust, and do their Work for them.

II. It is both just and laudable in all Corporations, to chuse such Persons as have already born Office, and are in Seniority next in course to succeed, unless some visible, and apparent Cause be assigned, to render them uncapable; as the best Means to heal our Divisions, and restore Union

among us: For the contrary Practice began our Heats, Ani∣mosities, and Dissentions, as the post-poning of Sir Richard Ford to Sir Samuel Starling, sufficiently testifies.

III. Lastly, Mark, and avoid those busie, seditious Agents, who Devil-like set us together by the Ears, to strengthen * 1.5 their own Party; I mean those Sychophants, who, though they dissent from, and despise our Established Religion; yet can fawn, and flatter, and run up and down wheedling our Members by Awe, Interest, or Influence, to incline, and dis∣pose them to chuse such Persons as may most favour their Faction, and be their most serviceable Tools, to pull down our Fences, and betray our Religion, and Government.

Therefore brand such Incendiaries, as Treasonable Spies that deserve no Favour; but the Severity of Martial Law.

And from such, and from all false Brethren, let us ear∣nestly Pray,

Good Lord deliver us.

FINIS.

Notes

• * 1.1

  Lib. 1. Sae∣pius olim Re∣ligio peperit Scelera, at{que} impia facta.
• † 1.2

  Tantum Re∣ligio potuit suadere Malo∣rum.
• * 1.3

  It is no Go∣spel-Argu∣ment to mea∣sure the Good∣ness of their Cause by the Agreement, or Number of their Leaders: For had the Jesuits but the same Scope, and Liberty, they would soon outstrip them in their Union and Number, both of Leaders and Followers, having one and the same End and Design at the bottom, to undermine, and blow up our settled Religion and Government together; though these are the most dangerous, as owning the Doctrine of our Church, for a Blind to the short-sighted, the better to carry on their subtle Design against the Foundation.
• * 1.4

  Eccles. 10. 20.
• * 1.5

  An eminent Instance we had herein, when Mr. M. M. an Inde∣pendent-Ora∣cle, led a Troop of his Disciples through the City, to chuse Sir R. P. a Member in Parliament for Middle∣sex.