mour for Religion, in which they are no more interested or concern'd than in those up-Land Countries in the World of the Moon; you may be sure the real Caufe of their Clamour is fomething, in which they are more nearly concern'd, and that this Pretence of Religion is only a plaufible Mask to their Covetoufnefs, or Revenge, or Ambition: And fo again, when you hear a Company of Bankrupts, or Stript-Sequeftrators, raise a Cry for Freehold and Property, against the Government, you may depend upon it, that this is not the real Mark they aim at; for what fhould make thefe Men fo zealous for Property, that have nothing of their own to lofe? its a plain Cafe therefore that they love your Properties fo well, that they would fain have a Share in them; and in Order thereunto they would raise a Storm upon the Government, that fo in a Common Wreck they may enrich themfelves with the Divifion of the Spoil,and wrest their Old Ufurpations out of the Hand of the rightful Poffeffors. Wherefore while you live, have a Care of intermingling your felves with Atheists and Beggers in their Contentions with M 2,

the

the Government for Religion and Property.

Thirdly, When Men pretend Religion or publickReformation,but pursue it by finful and indire&Means,tis a certain Token that they are given to Change; for they who heartily cfpouse the Intereft of Religion, are Enemies to all things that Religion is an Enemy to. And therefore if I hate the Corruptions of Religion, for Religion's Sake I muft hate all finful Ways of reforming it, because those finful Ways are as contrary to Religion as the Corruptions I would reform by them. As for Example; Religion is as great an Enemy to Lying and Rebellion, as it is to Popery; and therefore if I truly love Religion, I fhall be as great an Enemy to the one as the other: Wherefore if I fee Men attempt to reform Religion from Popery, by Lying or Rebellion, I am fure tis not to ferve Religion that they do it, but to ferve themfelves by unhinging the Government: For had they the fincere Zeal to Religion they pretend to, they would be as forward to obey its Commands of speaking the Truth, and fubmitting to their Governours, as they are to comply with its

Prohibitions of Worfhipping Images, and Confecrated Wafers, because its Authority is equally concern'd in both : And befides, they would confider, that by using unwarrantable Means to purge or defend it, they fhall much more prejudice its Cause, than the best Reformation can promote it. And confequently, that it is much more for the true Interest of Religion, to be perfecuted by Popery, than to be reformed by Rebellion: Whereas by ufing wicked Arts to defend it, they only rescue it from one Enemy to betray it to another; and to vindicate its Honour from Superftition and Idolatry, facrifice it to Rebellion and Murder. When therefore you find any Party of Men driving on a Pretence of Religion or Reformation, with Lies and Perjuries, Backbiting and Slanders, Tumults and Infurrections ; As you tender, either your Virtue or Welfare, have nothing to do with them; for you will most certainly find a Faction of Hypocrites, that only make a Shew of Reforming Religion to undermine the Govern

ment.

Fourthly, When under a Pretence of Reforming the Government, Men re

M 3

proach

proach and vilify the Perfons of their Governours, and are forward to believe Ill, and backward to believe Well of them, its a certain Sign that they are given to Change; for if they defign no more than the Reformation of fome Faults, or Errors in the Government, they would only apply themselves to those in whofe Power it is to correct them, and with all Humility endeavour to convince them of, and perfwade them to re&ify them: But to make it our Business to speak ill of them where they cannot hear us, and proclaim and magnify their Faults in our common Converfation, what other end can this ferve, but, First, to arm the Paffions, and then the Hands of their People against them? To what Purpose should you tell me a Tragical Story, of the ill Actions or Deligns of my Prince? You know very well, I am neither his Tutor, nor his Counsellor, and so no way capable to correct, or reform him. All that you can effect, therefore, is to raise an ill Opinion of him in my Mind, and what other Influence can my ill Opinion have, but to prepare me to lift my self in any Mischievous Defign against him? When therefore you find Men

addicted

addicted to whisper, or proclaim the Faults of their Governors, to magnifie their Faults, and conceal or leffen their good Conduct and Succefs, you may depend upon it, that their Designs are mischievous, that they rejoyce in the Faults they exclaim against, and are glad things are so bad, and do heartily with they were worse, that so they might exclaim against them with the better Grace and Countenance; that they lament nothing fo much, as the wife and good Deeds of their Governours, and that the worst News they can hear, is the Profperity of the publick, under the happy Influence of their Government: For how can I delight to imblazon the Faults I am forry for, and do wish were amended? How can I take Pleasure in making them worse than they are, did I not wish they were fo? Why fhould I be fo forward to believe any Ill of them, but that Facile credimus quod volumus? Why fo backwards to believe any Good, but that we heartily wish there were no Cause for it? Wherever, therefore, you find any Perfons of this Character, avoid them as you would the Air of a PestHoufe; for affure your felves whatever M 4 they

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