A REPRESENTATION OF THE State of Christianity IN ENGLAND, AND OF It's DECAY and DANGER FROM SECTARIES aswell AS PAPISTS.  
LONDON, Printed for Benj. took at the Ship in St. Pauls Church-yard. MDCLXXIV.   

A REPRESENTATION OF THE State of Christianity IN ENGLAND, &c.  
WHOEVER reflects upon the Age that went immediately before us, and compares that Divine and Gracious temper of Soul that was in our Ancestors, with that perfidious, profligate and Atheistical Spirit that abounds among ourselves, will have reason to exert the same passions for Christianity, as the Jews had when they erected the Second Temple, and called to mind the Glory of the First: The Prophet says, that in their eyes it was in comparison as Nothing. 
Hag. 2.3.  'tis to be hoped that we have many Zerubbabels yet amongst us, that have burning in their breasts a true Zeal for God and Goodness, and that dare stand in the gap against those Impieties, Heresies and Schisms, which now threaten the Ruin of Religion; there being never more need then at this season, when the great Enemy of mankind has so laid his Train by Atheists, Papists and Enthusiasts, as if he meant that no part or parcel of Christianity should escape him, that one ston should not be left upon another, but that it should be razed up to its very Foundations.  
It would be a tedious and superfluous task to dilate upon those principles, which do Uno Ictu put an end to all Religion, viz. That the belief of a God and of Providence, of the Truth and Divinity of the Scriptures, of Heaven and Hell and the Resurrection, &c. are only the Scar-crows set up by cunning Blackcoats that prophesy deceit and preach for a reward. And it might be thought a reproach and infamy to the Nation to say, that these blasphemies meet with no less public and zealous a defence, than the contrary opinions do with the devoutest Advocates. A wickedness that can scarce be paralleled in the most barbarous Ages of the World, all men endeavouring to uphold the Reputation of their Deities and their Religion, whatever obliquities they were guilty of in their practices, in not living up to the Rules of what they professed. But the forementioned principles have been so unanswerably justified and defended by the courage and learning of some late 
Sir Charles Wolseley, Dr. Tillotson, Dr. Stillingfleet, Mr. Tenison, &c.  Writers, that the very gates of hell, the power and policies, the wit and arguings of Atheists and Devils are not able to shake and batter them.  
That which this small Tract does chiefly aim at, is to represent the Ruins of Religion, rather as to its Circumstantials and Instruments, than as to its Vitals and Substance: And yet nothing shall be enlarged upon but what is of that concern and moment, that without a due reverence and regard to it, the very Foundations of all piety must be subverted.  
And in the first place, That which presents itself to the thoughts of all sober minds, is, how those Forms of wholesome words, the Creed, the Lords Prayer, and the Decalogue are generally disused and contemned by Dissenters, and looked on to be as needless and superstitious as the public Liturgy itself. There are few parochial Churches( unless such as are situated in great Towns and Cities, or where some Loyal Gentleman inhabits) but where there is such a solitariness in the Assemblies, that there will scarce be six persons present to hear the Recital of those Breviaries of Religion, most mens Devotion being confined to the hearing of a Sermon; and their great care is to train up their Children and Servants, not only to be ignorant of, but to throw Scorn upon those Sacred Rudiments. And conscientious Ministers, though they use all imaginable methods with their people to be instructed in some tolerable knowledge of their Duty, yet they find such opposition and discouragement, that they may almost with as much probability prevail with some Masters of Families to sacrifice their charge to Moloch, as prevail with them to frequent the Church, and be catechized in the principles of Christianity. A Sermon from any ones lips gives a Supersedeas to that Duty, though it signify no more without it, than the building of an House without regarding the Foundation.  
As for those that retain any affection for the public Assemblies, and vouchsafe their visits to the Sanctuary, yet many of such enter Churches with such irreverent behaviour, and demean themselves in them with such irreligious rudeness, as if they came rather to defy God than to adore God. A wickedness of that magnitude, that if it be not checked by some severe Law, will of itself make havoc of Christian Holiness; it being impossible that any one should retain in his Soul worthy thoughts of God, that dare behave himself irreverently with his Body in that place, where he pretends to worship him. If we had no express Command in the Scriptures for the decent demeaning of our Bodies in Churches, yet the very light of natural Reason dictates it to be such an undoubted Duty, that it seems unquestionable, unless by such persons that have lost all sense of Goodness, and are delivered up to the distorted apprehensions of a reprobate mind. In this instance, the Turks may pled more in their own defence, than the generality of the English Nation. And if external reverence to their Mosches( which are the places of their public Worship) declares their affection to Mahomet, they have far more love for him, than many English men have for Christ. An uncivil or unhansome Act( which modesty permits no one to mention, and should restrain others from doing, and that about private houses) is among them punishable with death, if done about the Walls of those places which are erected for the Honor and Service of their Great Prophet. There is no doubt, but that as much may be said for the Place Where, as the Time When, God is to be Worshipped: And 'tis as much the word of God, that we should Reverence his Sanctuary, as keep his Sabbaths. But those who most zealously contend for the one, esteem it a piece of piety to be rude and irreverent in the other, showing as little civility to Gods House, as those once did 2 Kings 2. unto Gods Prophet.  
The Lords Day that had formerly so many volumes written for its Morality and Observation, is now generally scorned and neglected by Anabaptists, Libertines, &c. who in an open defiance to Christianity and the Churches Laws, designedly make choice upon that Day to engage in the most servile works and drudgeries. The Festivals of the Saints have met with a far worse fate, it being accounted Superstitious and ridiculous to praise God for their examples, which they are bound by all the ties of Christianity to imitate. We have reason to believe that the Christian Faith will be but short-lived amongst us, if we totally omit those things which preserve it in other places of the world. Now 'tis observed by a late ingenuous 
Mr. Rycaut's Present State of the Ottoman Emp. p. 80.  Writer, that in the Greek and Armenian Churches, its Conservation is not to be attributed to any instance more, than to the strict observation of the Feasts and Fasts of their Churches.  
But we cannot expect better from those persons, who make it part of their Religion to have their Souls so far debased, that they are so unlike Christians as to leave off to be English-men, retaining no Sentiments of love or honour either for the places of Gods public Worship, or their own Native Country. What else mean the generality of Sectaries to follow the steps of Julian, who scoffed at those places in which the Galilean( for so he called our Blessed Saviour) was worshipped. There is nothing more ordinary in the mouths of Sectaries, than such expressions as these, That they will freely pay to a levy that is made to pull down Steeple-houses to mend the Highways, but will rather starve and rot in a Jail than contribute one farthing towards their reparation; and that the Kings last Declaration for Indulgence signified nothing, unless he would command them to pull down Steeple-houses. A strange instance of mens debauched and perverted minds! viz. That Churches which have ever been esteemed the Glory and Renown of England, should be wished by those persons that most highly pretend to Christianity to become ruinous heaps. This also may be farther averred, That most of our Barns and Stables in which we feed our beasts, are more cleanly and decent and in far better repair, than many of our Churches in England, in which we worship our God. That prophesy of Sir W. raleigh hath met with too exact a completion: For speaking about English Sectaries, 
Hist. World. lib. 2. cap. 5.§. 1.  he says, That all cost and care bestowed and had of the Church, wherein God is to be served and worshipped is accounted a kind of Popery, and as proceeding from an Idolatrous disposition: Insomuch as time would soon bring it to pass( if it were not resisted) that God would be turned out of Churches into Barns, and from thence again into Fields and Mountains and under the Hedges; and the offices of the Ministry( robbed of all dignity and respect) be as contemptible as those places; all Order, Discipline and Church-government left to newness of opinion and mens fancies: yea and soon after as many kinds of Religions would spring up, as there are Parish-Churches within England: every contentious and ignorant person clothing his fancy with the Spirit of God, and his imagination with the gift of revelation; insomuch, as when truth, which is but one, shall appear to the simplo multitude, no less variable than contrary to itself, the faith of men will soon after die away by degrees, and all Religion held in scorn and contempt. Which distraction gave a great Prince of Germany cause of this answer to those that persuaded him to become a Lutheran; Si me adjungo vobis, tunc condemnor ab aliis: Si me aliis adjungo, à vobis condemnor; quid fugiam, video; said quid sequar non habeo: If I adjoin myself to you, I am condemned by others; if I join with others, I am condemned by you: what I should avoid I see, but I know not what I should follow. God grant, that the fickleness of some persons, and the lukewarmness of others in matters of Religion, may not reduce them to the same straits.  
Our wonder will be abated about the forementioned Instances, when both the Blessed Sacraments, which are the Badges and Tessera's of our Religion and the undoubted Institutions of Christ lie under as general a neglect and contempt, as any thing before specifi'd. That of Baptism is not only deferred but denied to Thousands of Infants in this Nation, and that not only by Anabaptists, but others who make the whole Office the professed object of their Scoffs; having as mean an opinion of the Baptismal Waters, as Naaman the Syrian had for those of Israel, and showing no more regard to the Souls of their children, than the ostrich does unt● her young. Parents that withhold their little ones from that Sacrament, do all they can to murder their Souls, if one Baptism be necessary( as it has always been esteemed in the Church of Christ) to the remission of sins. So that if the people of England are permitted to proceed in their neglects and contempts of Baptism, the cockle will soon overspread the wheat, and instead of Christians, our Towns and Villages will become the Herds of Heathens and Infidels. I omit to speak of those many Infants that are baptized in Seditious and Schismatical Conventicles, by which means they are accessary to Schism, and consequently their Baptism such, as that the former and better ages would have entertained many sad and fearful apprehensions concerning it, as also of those deluded Wretches, who are prevailed with by the persuasion of their Preachers to renounce their Baptism, and receive it again by such abject persons, whom one of ordinary quality would( to use Jobs words) disdain to seat with the doggs of his Flock. I appeal to every considering Christian, how far many Christians in England imitate herein the Infidels in turkey, 
Mr. Rycaut's Present State. pag. 157.  who never circumcise their Children till the Age of seven years and upwards; and then they do it by a Barber or Chirurgeon, it not being esteemed a matter appropriated to the office of the Emaum or Priest; for the Mahometan Believers make no such distinction ●s Clergy and laity; for a man may cry upon the Steeple to day, and like their Pastor, be the first to led his Congregation to their Prayers, and expound their Alchoran in the Pulpit; and next day be expelled his Parish,& become free to any other secular employment or profession.  
And those who have not absolutely renounced their profession, but continue in some measure to frequent the Church, yet most of these are so backward and negligent in coming to the Holy Communion( which is deservedly styled by one, The Principal office of Religious Assemblies) that all the arguments and entreaties of Ministers cannot prevail with them to esteem it an indispensible part of their Christian duty; but they rather think it a matter of choice and liberty, which according to their own pleasures they may engage in or omit. And if by earnest entreaties and prudent insinuations, a Clergy-man can persuade some few of his people( which in many Parishes are so few that more would in times past have communicated with a sick person in a private chamber) at any of the three great Festivals of the Church, to commemorate the Passion of their Saviour, he is fain to provide Bread and Wine at his own charges, the Church-wardens refusing to contribute their endeavours in that matter, being treated with a strange kind of scorn and insolence, when they demand money to a levy made for any Concern of the Church. There are few footsteps left of the ancient Christians, who in their receiving of the Holy Eucharist, never neglected to lay their Offerings or Sacrifices upon the Lords Table, out of which they made provision for the Sacrament, and gave relief unto the poor.  
Pass we next to Marriage, which is so far from resembling the Union between Christ and his Church, that in this Age 'tis looked on to be as ridiculous for the Protestant laity, as 'tis esteemed un●awful for the Roman Clergy. And he is reputed a wiser person that wasts his Fortune in keeping an imperious Whore, than another who marries a chast Wife. And yet such an one to many Husbands becomes so troublesone and unpleasant in this lascivious and wanton Age, that in a few Months they forsake the Marriage-bed, and betake themselves to that of an Harlot, spending their own and their Wives Fortune in all manner of sensual impurities. Some regard not the degrees of consanguinity, but assume a liberty to be joined unto their own Flesh: Others( and those most Sectaries) despise the Solemnity and Rites of Marriage, relying upon each others bare words and godly meanings, which are presently altered and dissolved by poverty, passion, contentions, &c. and then they leave a Brood of Bastard-Slips to a wide World, to inherit the shane of their Parents and the curse of God.  
Christian Burial is also under the same prescription; the Generality of Sectaries making that to be a mark of Saintship, which, before there was any such thing as the Christian Religion, was esteemed the greatest disgrace of human Nature, and the infallible testimony of Gods severest wrath, viz. To be butted with the Burial of an Ass. And the omission of this decent Rite does perhaps give as much occasion to the Atheist to throw in our Teeth the disbelief of the Resurrection, as the Socinian had to think that we had embraced his Religion, when Gloria Patri was not used in the public Worship.  
And most of those who are Excommunicated for offending against the Sacred Offices of Religion, or any other Laws of the Church; that Sentence, which was in the purest times esteemed precursory to the great judgement of Christ, is so far from appearing dreadful, that by many persons 'tis wished for and desired: For there are few that are Excommunicated by the Church, but do first Excommunicate themselves. And that dreadful Sentence is seldom pursued any farther than an Exclusion from the Assemblies of Christian People; the Criminal fearing no penalty from the civil Power, and the Spiritual Courts very much obstructed in the Execution of that Jurisdiction, wherewith they were formerly enabled for the correction of sin, and reformation of the Offender.  
If the Author and Founder of Christianity be thus affronted in his Institutions and Worship, 'tis not to be expected that his Stewards and Ministers should meet with better entertainment, for why should the Disciple be above his Master, or the Servant above his Lord? Those of the Clergy have reason to bless God that they are not reduced to those calamities and hardships which their Predecessors endured in the reign of King John, when they were thrown out of the protection of his Laws and sceptre, and thereby exposed to all the injuries and violences that a malicious and rude multitude could act against them; some being butchered and robbed, others imprisoned or forced to leave their native soil and livelihoods, there being no respect or regard given either to their persons or professions. Whether the like storm may not overtake the English Clergy either in this or the succeeding Age, shall be left to others to presage. That it is not now out of the reach of danger, is evident from that scorn and contempt, that those are generally exposed to, that enter into the Ministry. And which is yet worse, There are not a few that put the highest value upon themselves, and look upon it to be the most certain sign of Saintship and Grace, that they have hearts inclined to hate and despise a Minister. Nay things are come to this pass, that a Minister cannot faithfully do his duty, but he must disgrace himself and dis-oblige his people.  
To prove this, 'tis sufficient to speak of that indispensible obligation which lies upon all ecclesiastic persons( that have a Cure of Souls) to teach and maintain to the utmost of their learning and knowledge, four times in a year the Kings Power and Supremacy in matters Ecclesiastical. Now either Ministers must discharge their duty in this instance, or they must not. If they do not, they betray their trust, hazard Government, and expose themselves to the displeasure of God, as well as the severity of the Law. But on the other hand, if they square their Ministry by a Rule, and conscientiously attempt to set up loyalty in the hearts of their people, then they are loaded with those Appellatives of scorn, of being Formalists, Time-servers, and whatever else the malicious wit of disaffected persons can fix upon them. Nay, there are not a few that have forsaken the public Assemblies upon this sole account, That their Ministers do not preach up Jesus Christ, but the King.  
The same event happens if the Minister reads the whole Liturgy and Offices of the Church. Where there is not some Loyal Gentleman to overawe the spirits of the Vulgar, things are come to that pass, that unless Clergy-men comply with their peoples humours, in omitting or mangling the Prayers of the Church, and making obliqne reflections upon its Constitutions and Rites, and girding at the vices of their Governours in Church and State; in one word, unless they will disgrace their callings, wound their consciences, hazard the damnation of their own as well as their peoples souls, by a sneaking compliance with their peoples humours, and by engaging in those ways and designs, which are commonly destructive to Christian piety, aswell as public order and peace, they first loose the affections of their people to their Persons and Function, and then their company in the Congregations.  
The utmost ingenuity of the Vulgar is to cheat a Gentleman and the person. As for the last, He must be contented to part with his livelihood aswell as his famed, if he will enjoy any peace in the Neighbourhood, where 'tis his lot to live. For whenever he appears in the vindication of his own or the Churches Rights, the Parishioners have this infallible method of Revenge, viz. To forsake his Ministry, and engage all their Friends to side with some factious Preacher, and never more to receive any instructions from his lips. There are few Tithes paid any farther than it pleases the humour of the people. For when the Minister is debarred of his deuce; If he applies himself to any Court of the Common Law, there the remedy is worse than the disease, the success never countervailing the charges which attend the svit: If to ecclesiastic Courts, 
Forbearance of Penalties, 109.  the weakness( not to say as Mr. Thorndike does the scandal) of their Jurisdictions becomes a popular Plea to strip the Clergy of their whole maintenance. They fear no Excommunication, that withhold Rights from a Minister. And( I know not upon what encouragement) do as little value the Civil as the Spiritual effect of that dreadful Sentence. To conclude this Particular, what with a total denial of Tithes by some, and a partial precarious payment of them by others, and expensive Law-Suits to recover and maintain the Churches Rights; what with unequal Taxes and Town-Rates laid upon Clergy-men far above any other Inhabitants; the generality of them have nothing left to buy Books, or maintain Hospitality, nothing left either for present provision or future subsistence.  
If it be said, that the Cause of all this misery and contempt is to be ascribed to the Clergy themselves, that 'tis the ignorance of their minds, the cowardice of their spirits, and the viciousness of their lives that expose them to the forementioned mischiefs: There is no doubt but there is too much truth in this objection. Those words of that great Scholar and good man deserve serious thoughts; It must be acknowledged that the debauches of the Clergy are come to that height, 
Mr. Thorndike Forbear▪ Penalt. 110.  that, till they be reformed, Reformation is not duly pretended against the See of Rome; I will presume to add, till then, Schism will never be suppressed, nor true piety and goodness flourish and be revived. The ignorances and immoralities of some Clergy-men are too notorious to be mentioned. But those are not more mischievous to the Church, than such are, who for filthy lucre-sake pretend conformity to the Churches Laws, but to ease themselves and humour the people, make their practices contradict their Subscriptions, reading the Prayers imperfectly and by halves, and that in such a rustic and indecent manner, and with so little zeal, gravity and devotion, that many of the people who dislike the public Liturgy, are in some measure excusable, since their Ministers expose the Offices of the Church as much to their hatred and contempt, as once their elder Brethren did the Offerings of the Lord.  
As for the Generality of the Clergy of England, perhaps there was never any in the whole world that did exceed them in all those ornaments of worth and virtue, that might challenge the love, reverence and admiration of their people. And those who are otherwise qualified, let them lie under the load of their enemies malice, and their own guilts. But let the defects and immoralities of particular persons be never so notorious, yet it ill becomes the wisdom and honour of Authority, to permit the whole Ministry to be exposed to the scorn and insolences of unreasonable men, because of the faults which may too justly be charged upon particular persons. For that would be to punish the righteous with the wicked, and make voided the Institutions of God, because of the sins and infirmities of men.  
The most implacable Enemies of the Conformable Clergy will aclowledge, that there are some of that Function, who are laborious and studious in their places, and faithful in their trust: And these ought either to be protected in the discharge of their duty, or acquitted from the obligation of it. For if they meet with no other reward for their conscientious conformity to the Churches Laws, in reading the Liturgy of the Church, asserting the necessity of Regal power, and the Subjects obedience, but the scorn of schismatics and the apostasy of their people, it will in a short time sadden their spirits, weaken their hands, and in the end cut the sinews of Government, and render Monarchy as despicable as the Priesthood; to whose Reasonings and Harangues it has formerly owed as much its safety and honour, as to the Souldiers Sword, and the Lawyers Robes. And it may not be unworthy of regard, that those very methods now used to make the Clergy contemptible, did not many years since bring a King to a Scaffold, dishonour and beggary upon the Nobility and Gentry, consternation and slavery upon all Orders and Degrees of men in the whole Nation, except such as were Vassals to the Usurper, and the Instruments of his Tyranny and Malice.  
It were to be wished, that those scandals which some of the Ministry are too guilty of, and which no Church was ever yet freed from, might meet with a more open shane and punishment, than has hitherto been inflicted upon those who are Criminals. But the very ignorances and indiscretions of the meanest part of the Clergy is tolerable and praise-worthy, if put in the balance with the choicest abilities of those Lay-Libertines, that invade the Ministerial Office, and break through all the Bounderies of Law and Order. For whoever considers what Foeces plebis do now undertake to gather Churches, and expound the Scriptures, he will conclude that Jeroboams Priests were Scholars and Gentlemen in comparison of such persons. Their ignorance, non-sense, rudeness, and impudence is so insufferable, in pretending to preach the Oracles of Life, that they poison our very Antidotes, and make Gods Word a Felo de se, and to speak against every thing but what they have a mind to. Insomuch that there are now such prodigies of error and madness, which have taken possession of the minds of the Vulgar, that they render Christianity hateful and ridiculous to all persons, that have not their souls balanced with true goodness and wisdom, and in the end will make the English Commonalty as bad or worse than the wild Irish. For to be religiously frantic or seditious, renders men incapable of rational arguings and instructions. Experience will inform any one that has made the observation, That those who are accustomend to believe lies, and to tread in the paths of Faction and Schism, are as unmannageable and as difficultly reduced to peace and truth, as those persons are to piety and virtue, that run to an excess of riot, and are habituated to 'vice and wickedness. Former Heathens in worshipping their Idol-Deities, had ever their Superstitions guided by a Rule; Semper agatne rogat, nec nisi jussus agit. 
awl. Gell.  But the Conventicles in this Nation( that have mechanics and Plough-men for their inspired Preachers and Rulers) have no other rule than their own wild and extravagant fancies, set on fire by Enthusiastick raptures and pretences to the Spirit. And when their Brains are heated, they do not only vent noise and non-sense, but wrest and distort the sacred Scriptures, to defend their idle dreams and horrid blasphemies, against the Analogy of Faith and the Rule of good Manners, aswell as the peace of the Nation, and the honour of Government. So that if there be no stop put to this Spirit, our posterity, if not we ourselves, will be presently brought to the state of the ten Tribes, i.e. to be a Lo-ammi, quiter unchurch'd and rejected by God. For what else can be expected, if every Sect-master may without control with his false wears, like the plague, walk at noon-day, and bring over multitudes of well-meaning people, aswell as others that own no Religion, into a fellowship of his own infection.  
Innumerable have been the Pamphlets, which have appeared in the world against the inconvenience and illegality of penal Laws in matters of Religion; the Authors of which have always hide the substantial merits of the question concerning Toleration of contrary Religions in an established Church, under the Paralogisms or specious reasonings of Oratory concerning forcing of mens consciences, the necessity of Indulgence and Liberty in the present postures of affairs amongst us, the great danger of exasperating the numerous Sects in the Nation, &c. But certainly, Christian Authority( they are the words of a most learned man now in Heaven) is obliged to do those good that are under its charge, against their wills. And the weakness of the Kingdom is to be ascribed to the variety of its Religions. For Religion is the great Cement and Tie of mens affections; and when they cannot agree concerning that, they will never unite their counsels and strength to pursue any honourable End for the public Good. Besides, those who urge such objections do very much err, either in not knowing, or not believing the Scriptures. For whoever believes the Authority of those sacred Records, must also yield his Assent to the Truth of the Christian Religion: And whoever does that, must a so believe that the Divine Providence is most concerned and exercised in preserving Christianity; And if so, he must yield, that this Providence will declare its wrath and vengeance from Heaven against those Councils and Designs, which under pretence of securing the public peace do deflour the best of Religions, exposing it to a deluge of Heresies and Schisms, and the derision of Atheists and Infidels. Nothing can be more dishonourable and unchristian than to attain good ends by unrighteous means. And God will mock and infatuate that policy and craft that lays trains for the ruin of his Truth. Jeroboams Family was not established upon the Throne of Israel, when he made use of his Regal power, in matters Ecclesiastical, to erect and tolerate methods of worship subservient to his own( though mistaken) interest against Gods express will and directions. And indeed to delive● up Christian Religion; and a well established Church, to the wills of Atheists▪ Enthusiasts and Papists, on purpose to preserve them peaceable, and free from offering violence to Government, is such another method, as was once used by the Babylonians, when they sold their fairest Virgins for Slaves, to put off those that were decrepid and deformed. In one word, Declarations to indulge all Dissenters in Religion, viz such as are forsaken by God and Reason, aswell as those which are more sober and moderate, are but like Bushes, which may perhaps secure a Traveller dry in a small shower, but if it be a continuing storm, he will be annoyed more with the droppings of that shelter, than if he were exposed to the open air.  
We have fresh experience how short-lived, Declarations are in the affairs of Religion, unless they be enacted into the Sanction of a Law. But what possible Law can be made for those Congregations in this Kingdom, that assert themselves to have the Law in their own power to be Socinians, Arrians, &c. and to preach and propagate the vilest errors that ever yet came from the bottonles pit? A popular Religion will unavoidably introduce and end in a popular Government. For the freedom which incites men to make their pretences to the Spirit the foundation of dissenting from an established Church, will encourage and provoke them at last to rebel against that Prince, who indulged them that liberty. And perhaps, when the Zealots for Indulgence are well thought on, there will be found very few of them, besides 1. such as are Papists, who act against their own principles; for if they sate at the stern of Government, they would never allow that liberty to the Sectaries, which they now pled for in their behalf. It is well known who conducted the Head of all the Sectaries in England to his Majesty, immediately before the Declaration for Indulgence appeared in the open light; or 2. such kind of Royalists, who have actually fought, or willingly submitted to the Good Old Cause. These two are the great Sticklers for Liberty of Conscience. And certainly a better cause than that is, would be suspected by having such Advocates.  
Let as many Books be written for Toleration as there are Volumes in the Vatican, these truths must be granted; viz. That there can be no stability of Government in England, till there be a settlement of Religion; no settlement of Religion, but by uniting the affections of those persons that live under the same form of Government,( for any thing is best preserved, when 'tis most united) no uniting of mens affections, but by an unity of Religion. That's the main Band of Unity, and if that Staff be broken, mens affections will grow wider and wider, till they list themselves into Parties and Sects; and when that is done, the sinews of Government will wax weak and languid; and that, not only for that reason given by that admirable Historian, 
Hist. Conc. Trent. p. 49.  Every Subdivision in the Cause of Religion is a strong weapon in the hand of the contrary Party; but also because every Sect will endeavour the extirpation of that Sect which is above it, and make the destruction of that the ground of its own advancement, and its own advancement the means of the others destruction. This we have seen evident in our own Nation, where all Sects and Parties were as much( and they are so still) divided in Doctrines, Principles, Modes of Worship, and Forms of Government from themselves, as they were from the Church of England, against which they bended all their councils and power, and did as implacably hate One another, as they did Episcopacy. And when they had by their united endeavours destroyed the Church, they fell foul upon another, and so would have continued( if the Divine Providence had not interposed) till the strongest had taken all.  

A seasonable Discourse showing the necessity of maintaining the Established Religion in opposition to Popery.  The zeal and learning of that Author who appeared in the behalf of the established Religion against Popery is highly commendable, aswell as his Discourse was seasonable and rational. But might not most or all those Heads of Arguments which are by him enlarged on against the Romanists, be applied and managed with as much success of reason against those Factions, who crumble Religion into as many Sects, as once Democritus did the World into Atoms? Have not our English Enthusiasts( considering the time of their growth and reign) debauched Christianity, affronted Government, destroyed Kings, deprived Christians of the offices and comforts of Religion, and that only, for asserting the just Rights, and performing the indispensible duties to God and their sovereign? Have they not done violence to all manner of Laws, to uphold and erect their own Factions? Have they not taken away mens lives, names, liberties, estates, and exposed their Families to shane and beggary, without so much as an Inquisition? Have not Committee-men, Major-Generals, and High-Courts of Justice been as dreadful and fatal to English Protestants, as any Inquisition in Spain or Italy? May not idleness as much increase and grow upon us by Lay-preachers that are continually seducing men from their Callings, to hear their Canting, and observe dayes of Humiliation, as by abbey-lubbers, begging Friers and Monks, who live upon the sweat and labours of other people? For men to be only useless in human Society, 'tis not so prejudicial to Government, as that temper of spirit, which renders them impatient of Laws and Rebellious against Authority. For zeal to do mischief is more injurious to the public peace, than supineness in doing nothing. And if popery should ever be admitted into England, the King would receive in a foreign or Civil War, as much aid from cloistered Monks as from Sectaries, who generally believe all war unlawful, except that which they themselves carry on against their own Prince and Country.  
It must be granted that the Principles of Papists and Sectaries are equally levelled against the safety of Kings and Government: but there is a wide difference in their exerting of them: for this is beyond all controversy( notwithstanding what the forecited Author mentions) that the Lay-papists of England, i.e. those of the refined sort, suffered very deeply for their loyalty, and took joyfully the losing of their lives and liberties, aswell as their goods and estates, for the Royal Family. And no doubt but this was owing rather to the generousness of their Natures, as they were English-men, than to the vital constitution of their Faith, as they were Papists. So that it concerns all in Authority, not to trust them too far, but to consider that mens natures are variable, and that it will be unsafe to subscribe to the Popes Religion, unless they resolve to submit to the Popes Tyranny. However, the English Papist, for his courage and loyalty the last war, deserves to be recorded in the Annals of famed and History▪ And perhaps this may not be unworthy of notice; that when ever the Usurper, or any of his Instruments of blood and Sycophancy( who were all professed Sectarie●) resolved to take away the Life or Estate of a Papist, it was his Loyalty, not his Religion, that exposed him to their Rapine and Butcheries. There are more of the Kings Subjects in England, than what are listed under the banner of the Roman Church, 
Vid. Thornd. Forbear. p. 156.  who think themselves discharged from their Allegiance upon the account of Religion. And therefore such persons in point of justice, should have the same penalties imposed on them, to which Papists are now liable by the Laws of this Nation. Neither have the Principles of Sectaries a less malignant aspect towards Christian Holiness, than those of Papists. The Pope of Rome challenges to himself the privilege of being infallible: What less does the Sectary, when he says that the Holy Ghost dictates to him matter and words in the performance of all Religious Duties, and that he does personally dwell and make his abode in his heart? 'tis no hard thing to prove, that a private spirit advanced above, or made parallel to the Scriptures, is more prejudicial to Christianity than Tradition, or the largest power that was ever yet assumed by the Pope. Alas! for one infallible old Gentleman at Rome, we have thousands of Hotspurs in England, that pretend to more of the Divine perfections than ever he did. For if the Holy Ghost does personally in-dwell in Sectaries, than they are personally possessed with all the glorious Attributes of the Godhead. Which is more prejudicial to Protestanism, to affirm there is no Church of England, or to say that the Roman Church is the catholic Church? And which does most prejudice Religion, the unlimited power of a foreigner to give Laws to this Church, or the No Right and Power to the King to give Laws to it, although within his own dominions? There is no person that has any sober apprehensions of Religion, but would rather hold communion with a Church that has Laws, than with that which his none; nay, which makes it essential to Christianity, that it should have none; for so our Sectaries do, when they separate from this Church upon this account, That it is settled by the Laws of the Land. And here I cannot but present the Reader with those words of Mr. Rycaut in his fore-mentioned History of the Ottoman Empire, by which it will appear who was the pattern and prophet of our English Sectaries in their Reformation of Religion in these Kingdoms. The Mufti( says that ingenuous person) hath no Jurisdiction over the Ensaums, 
Pag. 109.  as to the good Order or Government of the Parishes, nor is there any Superiority or Hierarchy as to rule amongst them; every one being Independent, and without control in his own Parish, excepting his subjection in civil and criminal Causes to the chief Magistrates; and considering the manner of their designation to the Religious Office, the little difference between the Clergy and laity, and the manner of their single Government in Parochial Congregations, may not unaptly seem to square with the Independency of England, from which original pattern and example, our Sectaries and fanatic Reformers appear to have drawn their copy.  
The Papists withhold the cup from the laity in the blessed Eucharist: The Sectaries deny the whole of that Sacrament to all who cannot give certain signs of their conversion, and their being in a state of Grace and Favour with God: nay, they make the whole of both the Sacraments invalid to Salvation, by being administered in a state of Schism, and by those persons, that have no more Authority or Right to assume that power, than Uzza had to lay hold upon the Ark, or Nadab and Abihu to offer the strange fire.  
The Papists led their people in ignorance and darkness: but Monks and Friers are as learned as Millars and Taylors; and the Latin Service as intelligible as mystical Non-sense; and the Prayers in an unknown Tongue as edifying( and less injurious to Christianity) than bold blasphemies, and those expressions which are the very derision of Devotion.  
The Doctrine of the Resurrection will sooner receive its Ostracism by the omission of the Rites of Burial, than by praying for the dead. And the Belief of one catholic Church and Communion of Saints, will sooner be destroyed by the Independency of Churches, than if they all truckled under the See of Rome: And to direct our Devotions to the blessed Virgin and Saints departed, is not so displeasing unto God, nor dishonourable and injurious to Religion, as to pray for blood-shed and revenge, for the success of Rebels, the growth of Schism, and the rooting up of an established Church. And the Idolatry of the Papists will be as excusable at the great Day of accounts, as the irreverent rudeness and superstitious heedlessness of the Sectary. Sin is more encouraged by making the condition of its pardon to depend upon a strong fancy and belief that it is pardonned, than by making it absolutely to depend upon the power of a Priest. In one word, the gross Usurpation and Invasion of the Priestly Office by Sectaries to erect Churches, ordain, baptize, administer the Holy Eucharist, preach, excommunicate, &c. throws more dirt upon the Christian Religion, than the grossest errors in the Roman Church.  
These Instances make it appear to any unprejudiced mind, That Fanaticism is as fatal to Christianity and Government as Popery. And this may be farther affirmed, That the growth and increase of Popery in this Kingdom is chiefly to be ascribed to Sectaries. It was almost fifty years since the Jesuits acted the Puritans in Speech and Gesture, as may be seen in Mr. Rushworths Historical Collections. And that has been the method of the Romish Emissaries ever since, viz. To put on the garb and habit of preaching Zealots, to get into Schismatical Conventicles, and there assume all the shapes of Independency, Anabaptism, Quakerism, &c. to svit their Doctrines to the humour and opinions of their several Auditories; and thereby to abuse the Scriptures, to beguile and pervert unstable souls, and whine them into fears, jealousies and discontents, and persuade them that licentiousness of opinion and practise is Christian Liberty, and bold Rebellion against public Laws is inspired Saintship. So that for Authority to stop the growth, or root out the profession of Popery in this Nation, and yet to permit and connive at Conventicles, and indulge Sectaries in their great Diana, Liberty of Conscience, is the same thing as if a pilot, when in danger of perishing, should employ his Sea-men to pump the water out of his Ship, but take no manner of care to stop the leaks through which the water was conveyed. It is in vain( says D'avila) to cut off the body of a three, how high and lofty soever, if there be any quick roots left, which may sand forth new sprouts.  
The Romanist has been upon the rising ground these many years: but this advantage was given him by the Sectary. For the farther he departed from the Church of England, the larger was the prospect of the Papal Emissaries. And indeed, if the violent Dissenters in this Nation had retained any veneration for Protestanism, they would not have given such advantage to Popery, by forsaking upon no manner of pretence the public Assemblies, and setting up their Calves at Dan and Bethel against all Law and Reason. Conventicles alone would have been sufficient to have destroyed the established Religion without that bold and untimely zeal, which the jesuit has lately used amongst us. The Sectaries would have done his work to his hand without any of those daring attempts, in which he has met a disgraceful repulse. If the jesuit had only trodden in his old beaten road, of proselyting the Debauches and Atheists of the Nation( for let any man name one honest and serious person that has turned Papist since the Kings return) and preaching in Schismatical Assemblies, &c. These endeavours would have effected his business; for they would have kept us divided, and at a religions enmity( which of all is most implacable) among ourselves. The Consequent of which would have been like that which Vespasian observed among the Jews, when he would not attack them by any hostile and war-like assault, but choose rather to permit them to fall by their own hands, and perish in their own animosities.  
And that which may be presented as a farther argument to Authority, to attempt something towards the suppressing or discountenancing of Sectaries, is, that no acts of mercy or indulgence shew'd to them, did ever yet oblige their natures, satisfy their demands, or appease their discontents. The late Declaration gave the largest liberty that ever yet was granted by any Prince unto dissenting Subjects. But that was trampled on and made insignificant by the greatest part of Independents and Anabaptists, aswell as Quakers, who pursued their malice to the very Fountain of Mercy and Goodness, erecting their Conventicles, and choosing their Preachers without any leave or licence asked or granted from Authority. So that it may be truly affirmed, That this one thing has been most obstinately pursued by Sectaries ever since the miraculous Restauration of his Majesty, viz. To bring things to an extremity, and then to use that extremity( which they themselves caused) so immodestly, as to make it the reason of their own unlimited and unreasonable demands, which they have prosecuted with so resolved an importunity, that would admit of no denial, though their proposals tended to Christianities and the Kingdoms ruin.  
Would to God those weighty words of a martyred Prince were seriously laid to heart. Take heed of a betting any Factions, 
{αβγδ}. c. 27. To the Prince of Wales.  or applying to any public Discriminations in matters of Religion, contrary to what is your judgement, and the Church well settled; your partial adhering, as Head to any one side, gains you not so great advantages in some mens hearts( who are prove to be of their Kings Religion) as it loseth you in others; who think themselves and their profession first despised, then persecuted by you: Take such a course as may either with calmness and charity quiter remove the seeming differences and offences by impartiality, or so order affairs in point of power, that you shall not need to fear or flatter any Faction. For if ever you stand in need of them, or must stand to their courtesy, you are undone. The Serpent will devour the Dove. You may never expect less of loyalty, justice or humanity, than from those who engage in Religious Rebellion: Their interest is always made Gods; under the colours of piety, ambitious policies march, not only with greatest security, but applause, as to the populacy: You may hear from them Jacob's voice, but you shall feel they have Esau's hands. Let nothing seem little or despicable to you in matters which concern Religion, and the Churches peace; so as to neglect a speedy reforming and effectual suppressing Errors and Schisms, which seem at first as a hand-breadth, by Seditious spirits, as by strong winds, are soon made to cover and darken the whole Heaven.  
If it be urged, that the Factions are too strong and potent to be dealt withal at this time especially; it being dangerous to exasperate enemies at home, while we have war abroad; 'tis answered first, That it seems dishonourable to the great and wise Assembly, aswell as his Sacred Majesty, that the English Sectary should have such a Devil that should break through all chains and fetters, and that no Law or Authority could manicle or restrain him. Devils as bad and boisterous have been tamed and reduced to order in past Ages by former Princes and their Parliaments; witness what was done by Edward the Sixth, and Queen Elizabeth, of famous memories. Besides, what is gained on the one hand will be lost on the other. For the hearts and hands of all loyal Subjects that have born the heat and burden of the day, will wax faint and feeble, if the Tabernacles of Atheists, schismatics and Rebels prosper, and are permitted to lord it over oppressed Truth and Loyalty. It was the saying of a great 
The Lord Treasurer Bu●leigh.  States-man to Queen Elizabeth, That 'tis the poison of all Government, when the Subject thinks the Prince doth any thing more out of fear than favour. And therefore the Romans would rather abide the utmost extremities, than by their Subjects to be brought to any conditions. And in his Advice to that Princess, speaking about the Factions then Predominant in England, he has these words, To make them contented absolutely, I do not see how your Majesty either in conscience will do, or in policy may do it, since you cannot without discontenting your faithful Subjects; and to fasten an unreconciled love with the losing of a certain love, is to build a house with the sale of lands. And to make them half content and half discontent, methinks carries with it as deceitful a shadow of reason as may be, since there is no pain so small, but if we can cast it off we will; and no man loves one the better for giving him the Bastinado, though with never so little a cudgel. But the course of the most wise and politic and best grounded State hath ever been to make an assuredness of Friendship, or to take away all power of enmity. Alas! for State-physicians to delay the purging of the body-politic for fearing of exasperating it's corrupt humors, may indeed for a short season secure its health, and keep it fresh and lively, but the humors will stir at last, and they will no sooner move but they'l rage, and in spite of all remedies make death certain and inevitable. Wo to that Government that wants power or resolution to make itself obeyed: for it must be needs short-lived, when the superior lives in suspicion of the inferior, that ought to live in fear of him.  
This is thought the critical time of securing the Protestant Religion, it being now come to its vertical point. There is very little time left either to palliate or put off our grievances; they will admit of no adjournments or delays, but must be speedily remedied, or we ruined. Yet a little sleep, a little slumber, a little folding of the hands to sleep, will bring want and misery upon us as an armed man: And then the united wisdom and power of his Majesty and his great Council, will not be able to put any bounds to mens lusts, or stop that deluge of Confusion, that will overflow the English Israel.  
It is from this Parliament, that future Ages aswell as that which is present, expect happiness or infelicity. And the security of Religion is the proper Honor and Inheritance of Parliamen●s. And nothing can defend that but an extirpation of heresy and Schism; and of all Heresies, Enthusiasm or Fanaticism, which like the plague in the body, converts all supplies into its own malignant humour, and thereby renders the patient desperate and incurable.  
It is well known who it was, 
{αβγδ}. c. 6.  that choose rather to wear a crown of Thorns with his Saviour, than to exchange that of Gold for one of led, whose embased flexibleness would be forced to bend and comply to the various and oft contrary dictates of any Factions; when instead of reason and public concernments, they obtrude nothing but what makes for the interest of parties, and flows from the partialities of private wills and passions.  
But if God in his infinite and wise Providence should so order it, that those who are the Guardians of Protestanism, the Props and Pillars of the Nations happiness, should ever be left to the giddiness of a deluded reason or perverted understanding; so as first to believe error, and take false measures of the Kingdoms safety and welfare; and then manage the public councils and concerns according to those misapprehensions, then welcome Rome or Munster, Idolatry or Confusion.  
But 'tis the hope and confidence of all good men, that God will never forsake his Majesty or his Great Council, by delivering them up to such distorted apprehensions of things in sacred or civil concerns, but that he has called the most honourable Assembly of Parliament for such a time as this; and that they will engage and employ all their power and interests to do something for Christianity, which, like the man that fell among Thieves between Jerusalem and Jericho, is wounded and half dead. If there be a King in Israel, why should every One be permitted to do that which is seemly in his own eyes? There is not a Church upon Earth( Amsterdam not excepted) that does by a public act of Grace allow and indulge an indifferency of all Religions; but they are still subject to the military power, which suppresses or permits them according as profit arises from such contrary methods of Policy and Government. And perhaps it may be more rational and safe to tolerate upon the Kings highways a company of Robbers and Out-laws, than an open profession of all Religions in any regular Society; unless it can be proved that mens purses are of more worth than their souls, and that the peace of a Nation is not so much endangered by seditious Sectaries as Thieves. Let no true Christian English-man therefore halt between two opinions, but if God be God, follow him, if Baal, follow him.  
FINIS.