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 and careful discharge of their duty in the choice of publick magistrates and officers / by a citizen of London.

Table of contents

Title page

THE PREFACE.

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

The Introduction.

Of Religion in General.

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

§

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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.

LONDON, Printed in the Year 1691.

THE PREFACE.

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THis Diſcourſe is not deſigned to exclude any of their Majeſties Subjects from a ſhare in the Government, that are really Friends to it, and worthy of it.

Or to interfere with that Indulgence which the Law allows to honeſt and mell meaning Perſons, who deſire no more than Liberty of Conſcience (as a Chriſtian's Birthright) to live quietly and peaceably under the Government.

But on the contrary, to unmask and give a Check to the boundleſs Ambition of thoſe Seducers, who willingly deceiving themſelves, do by Jeſuitical Principles, labour to raiſe Scruples and Niceties in the Minds of others, that are honeſt and well-meaning, ſo as to incline and diſpoſe them (in averſion to our Eſtabliſh'd Religion and Government) wilfully to exclude themſelves, by not qualifying themſelves as the Law directs; which the moſt tender Conſcience (rightly informed) according to the ſincere Principle of the Goſpel, may freely and chearfully do.

And I am confident, there are few Diſſenters that are Men of Reaſon and Parts, and of long ſtanding, but are of the late Duke of Norfolk's Opinion; who, when the Teſt was impoſed in the Houſe of Lords; declared he had been born, and bred a Roman Catholick, and it would be of great Scandal and Offence to many Thouſands, if he renounced his Perſuaſion at that Age. And therefore (as a Perſon of Honour) he declared to this Effect:

I am not (ſaid he) ſo bigotted to my own Perſuaſion, but I believe my Son may go to Heaven in the Communion [Page] of the Church of England, wherein he may enjoy his Peerage.

And thereupon he chearfully laid down his Robe on the Table; ſaying, He that ſhall take that Teſt, and ſit in this Houſe (continuing a Roman Catholick) is a Villain.

So I am fully perſuaded, theſe Perſons, if they were rightly informed, and did well conſider, though they themſelves might ſcruple for the ſame Reaſon; yet, in order to ſettle, and ſecure our Religion and Government, and preſerve a Poſterity in this Kingdom, (for it is morally impoſſible any thing elſe ſhould do it,) they would not hinder, but rather encourage their Children and Servants to join in our Communion, that ſo they might be capable to ſhare in our Government; and by their own good Example and Endeavours, promote a Reformation of Manners among us, as the only Means to heal our Diviſions, and unite us all among our ſelves againſt our Foreign Enemies.

Eſpecially when they all agree, the Doctrine (which is the vital Subſtance in Religion) of the Church of England, to be one and the ſame with what is taught in every private Congregation.

We may well then wonder why they, who pretend ſo much to greater Purity in Religion, ſhould lay ſo much ſtreſs in the Shadow or outward Perſuaſion, (which is but the Cruſt and Shell of Religion,) as to ſacrifice the Peace and Harmony of a Kingdom, by ſetting up ſo many different Ways of Worſhip in the Bowels of it, in oppoſition to that Publick uniform Way, which the prudent and holy Reformers in every Countrey (who bore their Teſtimony to the Stake) thought fit to eſtabliſh, (as well at Geneva and in Holland, as alſo in Denmark and Sweden, &c.) and annex'd it inſeparably to their Government; not no be changed or altered by any Private Spirit, but only by the ſame ſupreme Authority that founded it, as the alone Prop and Support of the Government.

Which every ſincere Chriſtian of a peaceable Temper, and well guided Conſcience muſt needs approve of: And when by Provdence they ſhall tranſplant themſelves into another Government of the reformed Religion, (as we are are all [Page] Members of one myſtical Body the Catholick Church,) will as chearfully join in Communion of the Worſhip there eſtabliſhed, as if it had been the ſame wherein they themſelves were educated. After the moſt excellent Pattern and Example of his Sacred Majeſty now on the Throne, and his Royal Highneſs the Prince of Denmark, and many other honourable and worthy Perſons, (now Subjects of this Kingdom,) who had their Education in foreign Parts, from a Diſcipline of different Perſuaſion.

As the only Means (under Heaven) to ſupport and ſecure every Government againſt the ſecret, ſubtil, and Helliſh Deſigns of the worſt of Enemies, Jeſuits and Sectaries; who, under pretence of a Private Spirit, Revelation, and an Extraordinary Call, do place Religion chiefly in the outward Way or Perſuaſiou, as moſt taking with their ignorant, and ſhort-ſighted Followers, which they pretend to form from the very Letter of the Goſpel; ſetting up as many Ways and Faſhions, as may beſt ſuit the ſeveral Humours and Fancies of the Leaders and People; herding and ſeparating them into ſo many peculiar Churches or Folds, under Conduct of their ſeveral Guides, as ſo many Holy Orders of the Church of Rome; the old and uſual Jeſuitical Methods to divide, undermine, and deſtroy Kingdoms and States, Religion and Government together.

And that I may ſpeak plain, (for to mince the Truth in this Caſe, would be to betray the Juſtice of the Cauſe for which we contend,) we have in the following Diſcourſe an infallible Teſt, to try and diſtinguiſh what Perſons their Sacred Majeſties now on the Throne (as juſt and rightful Parents of their Countrey, by their publick profeſſing, owning and defending our Laws and Government, and our Eſtabliſhed Religion) may with greateſt Confidence relie upon for their Security.

Whether on ſuch as do conſcientiouſly joyn themſelves, and draw all others (they can) into the ſame Communion with their Majeſties, and under that Diſcipline do imbibe thoſe Principles, which naturally diſpoſe them as Chriſtians and good Subjects, to ſacrifice their Lives and Fortunes for the Honour [Page] and Safety, as well of their Religion and Government, as alſo of their Majeſties, (under God, their Head and Guardian) to which they are obliged (for their own Safety) by Religion and Nature, as they are Members of one and the ſame Body, and of one and the ſame Communion with their Majeſties.

Or whether their Majeſties can reaſonably expect the ſame Loyalty and Security, from ſuch, as are ſeduced by Jeſuits and Sectaries; who (founding Dominion in Grace) do (by contrary Principles infuſed) as naturally, and with as keen a Zeal diſpoſe their Followers to Separation from our Communion, and (when oppoſed in their Deſigns) alſo to Rebellion, in order to ſtrip their lawful Princes (though of the ſame eſtabliſhed Religion annexed to the Government) of their Dominion, to promote their own Worldly Deſign. Which is no ſtrange Doctrine; for what hath been done, may be again by the ſame Agents and Means, as naturally as Effects hold of Cauſes.

For whatever may be pretended by our Enemies to the contrary, it is manifeſt that all Treaſons, Conſpiracies, and Rebellion (whether hatch'd and promoted by Jacobites, Jeſuits, or Sectaries) do take their Beginning, Progreſs, and Continuance from one and the ſame Fountain and Original, as they are all managed under the Conduct of one and the ſame Sovereign Pilate, Lucifer himſelf; and acted by one and the ſame predominant Principles of Ambition and Worldly Deſign, which is quite contrary to the Doctrine and Principles of the Church of England, as well as that of our Bleſſed Redeemer, who renounced all Dominion in this World.

So that it is moſt manifeſt, that neither the Doctrine nor Diſcipline of our Eſtabliſhed Religion can (without weakning, wounding, and betraying it ſelf) either countenance, or patronize any Enemies to our Government, though they all (whether Jeſuits, Sectaries or Jacobites) as Enemies to it, do abuſe, wreſt, and miſapply both our Doctrine and Diſcipline, as well as they do the Goſpel it ſelf, to juſtifie their Rebellion, and carry on their own Deſigns.

All which will fully appear in the following Diſcourſe.

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

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The Introduction.

SHould we judge of the Chriſtian Religion by the Pride, Malice, and Railery, the Ambition, and Worldly Deſign of many Chriſtians, who have ſeparated from our National Communion, 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 unto them, as the Murther of Caeſar was by Anthony, when he ſpread his bloudy Garments in the Senate-Houſe; and therefore, it is neneſſary 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 [Page] ulcerate again, to an incurable Diſtemper; eſpecially, when that Capital Crime will appear to be the moſt barbarous, and execrable Tragedy, that ever was acted in the Face of the Sun; if ſeriouſly conſidered, with all its impious, and aggravating Circumſtances; and to be of ſo great a Scandal to the Proteſtant Religion, that nothing can, or ought to raze it either out of our Annals, 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 Commonwealth.

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 Civil, and Military, here, in this City reſided, during His Majeſty's Abſence, and the Invaſion lately threatned by the French; ſtigmatizing 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 exhibited 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 towards themſelves.

However, theſe Worthy, and Loyal Men (notwithſtanding all theſe Provocations,) as became good Chriſtians, have not anſwered them according to their Folly; but by their Patience, and Silence, have returned their venomous Arrows into their own Boſoms.

By all which, and many other apparent Evidences, it is manifeſt, that theſe irreconcilable Enemies to our Eſtabliſhed Religion, [Page] 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 Endeavours (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 either 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 Atheiſts among us; who giving themſelves up to Senſuality, through neglect of Piety and Devotion, do from thence, with Lucretius, the Epicurean Philoſopher, not only form Arguments againſt all Religion in general; but alſo againſt Divine Providence it ſelf, and take occaſion (in his Atheiſtical Expreſſions,) to maintain, That Lib. 1. Saepius olim Religio peperit Scelera, at (que) impia facta. Religion hath done, and will contrive, promote, and act the greateſt Ill. Concluding 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 Tantum Religio potuit ſuadere Malorum. Such deviliſh Acts Religion could perſuade.

For as the deſigning Leaders in Separation, and Rebellion, have ever had an inſatiable Appetite after Dominion and Rule, (though under 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 deluded Proſelytes, (though they talk ſo loudly of Religion, and quarrel about the Shadow, or outward Perſuaſion,) did ever inwardly 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; believing 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 admitted 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 Fraternities,) though they have no more of a pure Spirit, and of Primitive Chriſtianity, in real Meekneſs, Chriſtian Charity, and Self-denial; 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.

[Page] And we may appeal to the ſurviving Spectators of our late inteſtine, unhappy Broils, how our Religion, and Government (as inſeparable Supporters of each other,) were by the ſame Inſtruments, 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 afterwards diſagreeing amongſt themſelves, who ſhould be uppermoſt, brought all into Confuſion; leaving us for a while, without any ſetled Order, or Government in the Kingdom; till by a miraculous 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 Reformation; 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 Tenderneſs,) 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 Congregational Way) were the chief Inſtruments in that mighty Revolution; 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 inſtrumental 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.

[Page] 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 private 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 Inferiors,) to thoſe who are intruſted by the Government, in ſo ſacred and weighty an Affair. We may juſtly (therefore) pronounce 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 Condeſcention, or Application in order to it, that (by Colour of their Indulgence, 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 between the Presbytery, and the Congregational, (as irreconcileable as Fire and Water,) to encreaſe and multiply their It is no Goſpel-Argument to meaſure the Goodneſs 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. Leaders, as it were under their Political Diſcipline, aſſigning to each his Parochial 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 Congregations, as into ſo many Arks of Salvation, as if no ſure Guide can be found elſewhere, in the right and ready way to Hieruſalem.

[Page] 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 Majeſties 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 Government together.

For he that hath but half an Eye, may eaſily diſcern the ſame Methods, and Engineers (formerly made uſe of) now ſecretly endeavouring 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 deliver 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 ſubmit to an exact Scrutiny of the moſt cenſorious Adverſary; not doubting, but (if ſeriouſly conſidered,) it will diſtinguiſh it ſelf in every pious, and honeſt Mind, from all falſe Perſuaſions; 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.

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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 indeed 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 deficiency in nothing ſo much as this, is Man, when he neglects Piety and Devotion, become like, or rather degenerated below the Beaſts that periſh.

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, inſeparable 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 Knowledge; 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 Vicegerents in the lower World; which Natural Seed is cultivated, and improved 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 Politick Invention of Man; though it be the beſt Prop of Government, and Cement of Society.

[Page] 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 terminated upon the Creature; which we call the Converſation of it ſelf.

So far therefore, as our own Safety may be hazarded for the Preſervation 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 Veneration towards our Governors, is but (at leaſt in this degenerate Age) a ſaint Seed, till it meet with ſome farther active Principles or Diſpoſitions 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 grounded 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.

[Page] 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 undiſcovered by Men.

For the Roots of Hypocriſie may be as various, as Worldly Deſigns are, Ambition, Vain Glory, Time-ſerving, Compliance with prevalent 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, ſuperſtitious 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 Deformity, do ariſe from the various Apprehenſions we have of the Object 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 Obedience.

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 natural 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 Votaries, though they believe the being of a God, yet in their Hearts wiſh there were none.

[Page] 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 inſeparable 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 Obedience: 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 Veneration 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 Catholick 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 [Page]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 Impenitency.

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 Product 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 Moſaical Diſcipline, as a main impulſive Principle to the religious Obſervation of it. And for that Reaſon we find Religion generally in the old Teſtament expreſſed by the Fear of God. Jacob calls God Almighty the Fear of his Father Iſaac. And we may-aſſert, that Fear continues 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 Apoſtle,) as if God by us did beſeech you, we pray you to be reconciled 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 received 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 Diſpoſition of Children, excited in us by the pleaſing Invitation, and paternal 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 [Page]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 Epheſians, 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 Imenſuy 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, pretending to promote Religion in the World; whether we be ſincere Chriſtians, to worſhip God from this Principle of Love; or ſuperſtitious, to be dragg'd to our Duty from a ſlaviſh Fears, or Hypoarites 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 Magiſtrates 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 ready Conformity, and chearful Obedience to their Religion and Government, 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 about 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 [Page] that Moment whiſper'd in my Ear, Curſe not the King, no not in Eccleſ. 10. 20. 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 certainly vitiated, corrupted, and changed by a Jeſuitical Diſcipline, founding Dominion in Grace, the old Holy Cheat, whoſe predominant 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 Dominion 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 maliciouſly repreſent our Publick ſettled Worſhip and Diſcipline, as ſuperſtitious and a Relict of Popery, though all know, and our worſt Enemies have allowed it to be the beſt try'd Bulwork againſt Popery 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 promote 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 Education, [Page] 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 Perſecution, 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 Deliverance, 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 wholſome Food, Nurture, and Phyſick, is to the Natural, to preſerve, 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 continual 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 Enemies be Judges.

As it commands, and commends all that is good; forbids, and condemns all that is evil; moſt powerfully excites to a holy Life; hath Charity 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[Page]Fear, the Principle of Popery, and Superſtition; nor in Hypocriſie, that low, and baſe Principle, of worldly Deſign, Ambition, and Rebellion, 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 Magiſtrates, 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 affected to both; for it is impoſſible for any Man to be faithful 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 either, 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 anſwer 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 [Page] among us: For the contrary Practice began our Heats, Animoſities, 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 An eminent Inſtance we had herein, when Mr. M. M. an Independent-Oracle, led a Troop of his Diſciples through the City, to chuſe Sir R. P. a Member in Parliament for Middleſex. 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 diſpoſe 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 earneſtly Pray,

Good Lord deliver us.

FINIS.

[Page]

Information about this book

Title statement

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.

Citizen of London.

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1691

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2007-10 (EEBO-TCP Phase 1).

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A61926

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Wing S6105B

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ESTC R26950

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09593889

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43745

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(EEBO-TCP ; phase 1, no. A61926)

Transcribed from: (Early English Books Online ; image set 43745)

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— 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., Citizen of London..

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22 p.

[s.n.],. London :: 1691.. (Reproduction of original in the Harvard University Library.)

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