IF the Huffs and Hot-spurs of this Age and Juncture were onely among the Seculars; 't were hopeful that their re­spective Regulars might reclaime them; but if they kindle the fire, who should quench it? A blaze or breaking forth must be otherwise prevented.

Religion and Reason are, or ought to be, the Guides of man­kind; by an Examen of both, the Question in the Front will be answered.

To Parallel any earthly Monarch with the heavenly King of Kings, is too heathenish for this part of the World called Chri­stendom: And therefore to animadvert onely upon the blindness of those Zealots for Law and Temple, that said, Out of Gallilee arises no Prophet; That part of Palestine bordering upon the Gentiles, and influened by the maritine Traffick of Tyre, as also with the People of those twenty Citys near it, which Solomon gave King Hiram; 'tis probable they wee more heathenish and averse to the Jewish Religion and way of Worship, then those of Judea, where Christ was indeed born, viz. in Bethlehem, but educated in Nazareth, a City in that part of the Country called Gallilee of the Gentiles, where he did his first miracle, viz. in Cana, turning Water into Wine; notwithstand­ing which, the Jews beleeved him not, though 'tis said the Galli­leans received Him. Job. 4.45

Now if concession of intire consciencions liberty, viz. without constraint or restraint, be a Christian Gospel practise, though thereby tares be suffered to grow with the good seed till the World's end; then, 'tis to be fear'd, that those who decry it, do mi­stake themselves, and the most true Religion; themselves, by saying they are inward Jews, and (for want of the heart Cir­cumcision) are not: and the true Religion, by teaching for do­ctrine the Commandements of Men, but dis-allowing the precepts or dictates of Christ to the conscience, without (but especially against) which, all outward conformity not being of Faith, is fin.

And to let pass the want of an Example in this kind among all our Protestant Monarchs, for breaking those yokes of the worst kind, both in later and former years, since the first Chri­stian Emperour Constantine, 'tis apparent that this among us is done by a King of another communion then what is called Refor­med, which makes the greater wonder; and why of Offence, rather then Approbation?

That Saul, when annoynted King, should be among the Pre­phets, and he of the same name, after his conversion, among the Apostles, though a Persecuter afore; was a sudden and unexpected change; but that meat should come forth from the Eater, and from the strong sweetness, was a riddle that Israell's oppressors could never understand, till they plowed with a Heifer which was none of their own.

That Sion should be in pain like a Woman in travel, go forth of the City (of visible or outward safety) and dwell in the Field (a state of suffering or Exposure) and after this go even to Babylon, and there be delivered, yea, there be redeemed by Almighty God from the hand of her Enemys, all which seemes a great Mystery, but is also as great a Truth: and so it is, that God some­times chuses the despised things of this World, and things that are not (at least in appearance) to brings to nought things that are.

'Tis obvious, that many Men are this day out-gone, both in their Faith and Reason, by a Roman Prince, in granting such intire Christian Liberty, which was hitherto deny'd by former Pro­testant Powers of all sorts; and as it was a despis'd incredible notion before, so 'tis now credible, because a real practise or performance: Let then the visible establish'd Church, take heed, she be not brought to nought, by the un-seen Church in Legal esta­blishment, [Page 3]whether it be on her right or lest hand.

Possibly 'twill be said these are but cloudy Allegorys: Therefore to speak more plainly, A Popish Ruler promotes the Prote­stant Reformed Religion, by granting intire consciencious Liberty; whereas a Protestant Church or Ruler, denying it, Stops it's growth or progress: For these Reasons,

1. As light spreads it self into a House with windows open, so it enters not when they are shut, but by un-expected cracks or crevises of wind and weather's making, like those convictions, which grow upon the World by the stormes of Persecution rais'd against innocent Sufferers: and Man's spirit being the candle of the Lord, the siery zeale of pretenders to snuff it by humane violence, tends rather to dim or extinguish it's light, then clear it; at least if the rare attainment of perfect love, which casts out all fear, be wanting to revive the flame: there­fore whether a Church of secular power, that quenches the smo­king flax, or a Ruler that cherishes it with reviving incourage­ment, till it become a shinign flame, be most agreeable to the Principle and Practise of the Gallilcan Prophet, is a question soon answered.

2. The Popish Ruler by giving liberty does his part very ho­nourably to make Religion appear bare-fac't; whereas the Pro­testant Church or Ruler denying the like freedom, propagate their Religion not so truly as in dis-guise or masquerade.

3. A Popish Ruler giving liberty draws to his Religion with the cords of a Man, but a Protestant Church or Ruler dealing by force of more then perswasion and example, makes beastly markes or impressions, which are altogether inferiour to the glorious conduct of the Divine Nature, and tending much to de­base the Humane.

4. A Popish Ruler by giving liberty, does actually allow of light, both higher and lower then his own, among the people under him; the Protestant Ruler denying it on behalf of a Church that pretends not to infallibility, imposing his measure of light, it appears but dim, if not darkness, to them who for ought he knows are more inlightned then himself.

5. A Popish Ruler giving liberty of a publick way of Worship not agreable to his own, seemes to have a love for strangers, if not Enemys to his Religion, which is his nearest concern; where­as a Protestant Ruler denying it, appears to hate, or at least [Page 6]dis-countenance his very freinds, because not of his own mea­sure.

6. A Popish Ruler by granting consciencious liberty, pro­motes that Gospel-variety which is of the new World, while a Protestant Church or Ruler by restraint to one measure of light, admits not the growth of all those Plants, which are of the heavenly Father's planting, because he neither knows nor under­stands them: the tree of life bears no less then twelve man­ner of fruits, yielding them monethly, and her leaves are for healing of the nations, the benefit whereof is not tasted either by Men or Christians universally, where the pail of inclosure is for one sort onely.

7. A Popish Ruler giving liberty of conscience, convinces Gain-sayers, that his way is right, leading to the true End of saving Soules, by allowing every one to search and try what is Truth; whereas a Protestant Church or Rulers otherwise begets suspicion upon the end, though true, because the way is wrong, or at least right in their own Eyes onely.

'Tis said that seven is a perfect number, and though more may be added, yet let these suffice, at least, for one sheet, to evince the possibility of that to be a truth which is asserted to be improbable.

And further to be yet more plain. The cry is, Protestant liberty is granted for a while, onely to umbrage the establishing the Popish much longer.

This is Charity of a different kind from that which thinkes no evil, but bears, hopes, believes and indures all things: yet admit this liberty should prove shorter liv'd than some that wish't it an abortive; 'tis asked under what Persons in power had it such an avow'd birth even thus long, for some by-past thousands of years? Must we not revert back to those heathen Monarchs, Cy­rus, Darius and Artaxerxes, for a Precedent, who decreed re­building the walls of City and Temple, thereby promoting a Reli­gion and Worship not their own, and to which they were Stran­gers?

But further, is Christ preach't out of Envy, and shall they who profess doing it of good will, be sorry or offended? Will it hot make their mission as questionable, as that Apostle's was clear, who in that case profess't his rejoycing?

Are Embessadours true to their Prince, who repine at his bud­ding [Page 7]interest among a people forreign to his own Dominion? can that light wherein the Everlasting Gospel of the Kingdom shall be publisht to all nations, admit such darkness? or its true effect, viz. love to Enemies, consist with such dissimulation to very Friends, who are only tolerated to Preach in corners, without publick maintenance; and shall they who have it without grudging, and in the chief places of concourse, be angry or offended at them? For shame let them forgive this wrong.

Now if jealousy (which is said to be the rage of a man) should provoke a Ruler against such as cause his Good to be evil spoken of, at whose door will be laid the offence? And if some weak Pro­testants should dis-like the way of Persecuting or Imposing upon Conscience, so as to question the truth of their own Religion for their sakes that propagate it, by such wrong means, and incline to those who do otherwise, how will it be answer'd by such as lay the Stumbling-block?

It must be acknowledged that all our outward attempts to force Conscience, though never so Erroneous, are to be exploded by the very light of Nature, as well as Grace; not only because 'tis apt to recoile against that which does not convince, but also a man's Conscience is not in his power: For though Flesh and Blood can never inherit God's Kingdom, yet in this case it suffers with such Innocence as if it were holy, because 'tis not, nor ought to be, the Souls leader, but follower; and its true fault (though for suffering wrongfully) would be to assume the contrary.

And if on these Principles, which are common to those of both Religions, as well the Protestant as the Papist, this Liber­ty be granted, is it not a Royal Favour to be shewn without dif­ference or distinction, for Charity it self begins at home? And therefore if it be extended in other matters to those of the Kings own Communion, in the first place, 'twould seem ungrateful to regret; not only because 'tis below Christians to be much con­cern'd for more then their proper Interests, viz. Of serving God without the fear of men, but also that it appears a kind of imposure upon a Supream Ruler, especially that strains his An­thority to make all the People under him as free as himself, for any of them to be un-satisfied, in wanting a share of rule in the things of Men.

If Christ's Kingdom be not of this World, his true Disciples should rather fear then desire to be great on Earth, that thereby [Page 8]they lose the sence or sight of his more spiritual Realm or Do­minion, which is in Righteousness, Peace, and Joy in the Holy Ghost.

The charming Priviledges of a private Life both for Soul and Body, do far transcend the vain shews which may be expected to walk in, by those who are ignorant of a Publick, wherein a seem­ing Ruler over some few, that bare the Head and bow the Knee, is (if he does his duty) but a real Servant to all.

And if a man hath indeed a measure of that true Wisdom which is from above, 'twill constrain his readiness to say in like case as Daniel did to Belshazer, on his offer of the scarlet Robe, a Golden Chain, and the third place of authority in the Kingdome, Let the Kings gifts be to himself, and his rewards to another.

But further, Are not the Protestant Dissenters the Kings new friends, and of no other then his own making? Which being so, a peck of Salt, according to the proverb, is but proper to season the confidence of new Acquaintance: The moral or application of which in this case may be serious, viz. That if the Dissenting Pro­testants do become (as Christ's Disciples) the true Salt of our English Earth, to season the places where their lot is cast, with such savory Principles and Practise; of Self-denial, Humility, and Holiness, as by Fearing God and Honouring the King, the Peo­ple may be convinc't of their Religion and Loyalty, the impute of Schisme and Rebellion will gradually vanish, and make way for their better acceptance. Mean while, if apprehensions should re­main that the Romish Religion is like to be longer liv'd in England than a Protestant Toleration; there is one word more then hath been mentioned, tending to chek all such surmises, even besides all those outward arguments already publisht, of Solemn Publick Declarati­on, a great overballance in number; secular Interest, &c.

And that is, The calling to mind, that the most High God rules, who by means known and unknown, can turn the point of good or ill upon the Deceiver or Deceived, since both are his; and thereby cause the living to know that he alone rules in the Kingdom of men, giving it to whomsoever he will, as best suits his holy ends and concerns in this lower world, whether they be Recieved or Rejected by present or future Generations.

Yet more particularly: A Kings Prerogative, as second to that of Christ, is very strong; and as Solomon says, Two are better then One, and a threefold cord is not easily broken; for if this work of [Page 9] Christian Liberty be of God (which is indubitable) as well as the King, the consciencious People of all sorts are a third and numerous Party concern'd in its benefit, who by their Faith and Prayers will make many an Effort at Heaven-gates, rather then lose their New obtain'd Freedom.

The Captive Israelites being once set free by the Decree of Cyrus to re-build the Temple, tho stop't in their Work by his Successors, yet they went on without any more licence upon Earth, being stirr'd up to it from Heaven by the Prophets, tho confirm'd afterwards by King Darius.

Queen Esther's, addressing (un-call'd) to King Ahasuerus, after solemn Fasting and Prayer, was against Law.

The three Children's not bowing to Nebuchadnezar's Image, Daniell praying with his windows open as at other times not with­standing the decree'd prohibition:

All these were publick breaches and affronts to the Laws of those Kingdoms respectively, and after the Saints aforemen­tioned had broke those Laws to keep Gods Law, the Kings being convinc't, changed their Decrees contrary to their respective constitutions, and tho they were heathen, yet they owned the true God and those that serv'd Him, contrary to their own Laws and Religion.

The Decrees of Heaven are indeed un-changeable, but the Laws of Men are mutuable like themselves; and those Kings or Rulers who change for the better, as his interest leads them, who is King of Kings, they will find it their own interest also, to indulge them who are his free or new born People, in pur­suance of what is promis'd, that Strangers shall build up their Walls, and their Kings Minister to them, for that Nation and Kingdom which will not serve them shall perish. Yea those Nations shall be utterly wasted.

It appears then that the interest of the consciencious People, which is Liberty, hath an ascendent over other Nations no less then that part of their own which would keep them in bondage, whereof Israells being led by a high hand out of Egypt to do their Sacrifice to God, and Spoyling the Egyptians who had detain'd them some time from it, as they also destroy'd the seven Nations in and near Canaan that resisted them, is a great Example.

Therefore is it the Kings wisdom to suspend the Execution of those Laws, which in themselves are already void on God's ac­count, [Page 10]who being the supreame Legislator of Heaven and Earth, ought, as the Apostles said, to be obeyed rather then Men: For if a Law should be made, that Men must not eat when they are hungry, not drink when they are thirsty, 'tis not to be obeyed, because against nature; so if a Law be made, that Men must not pray, when Gods word says they should do it always and every where, or if a Law be to forsake assembling together as the manner of some is, which the Scripture plainly forbids; such Laws are as much against the Heavenly Divine Nature, as those aforementioned are against the Humane.

Nor is Gods Law made for the Righteous, but for the Lawless and disobedient, profane, unholy, &c.

And if there be a People in the Kings Dominions, against whom is no Condemnation, but are free from the Law of Sin and Death, then surely the Kings late concession of no New Liberty, but that of Conscience, does import, that his royal intentions are onely to free them from Mans condemnation whom he thinks God doth not condemne, for if our hearts condemne us not, then our confidence towards God is very alowable, not withstanding all that can be said by the Men of Judea against those of Gallilee.

Nor is this way of promoting the Protestant Religion, by a Roman Ruler more decry'd by them that disbelieve it, then the Samaritan party was mistaken, when they thought that Darius would not favour the Jews, of old by decreeing their re-building the Temple after they had express't such confidence to begin a new to do it against the prohibition of his Predecessors.

Now if God ceases not to raise such unexpected Instruments to carry on his Work, as are or have been mistrusted to check, or obstruct it; how ill will it become the Leaders or Fathers of our Reformed (at least so called) Church not to further and im­prove this late granted Liberty, since 'tis their place and pro­fession to help, not hinder all Male-births of righteousness and holiness whatsoever.

For God cau change the Heart not only of Prince but People also, and 'twill reflect much upon us called Protestants, to retain a spirit of Persecution and aversion to Liberty, when Papists themselves shall renounce the one and embrace the other.

And if the day be come, or near it, wherein 'tis promised, That the Egyptians shall know the Lord, do Sacrifice and Oblation, yea, Vow a Vow unto God and perform it, then we should be cauti­ous [Page 11]of blasting them, whom God snall bless with a new Nime and Nature; for if this be the season wherein God himself says, Bl [...]ssed be Egypt my People, 'tis not for us Christians to maintain partition walls longer 'twixt us and the very Heathen themselves, because they are said to be Christs Inheritance, and in Every Na­tion he that feareth God and worketh Righteousnes [...], is accepted of him, how then can we prosper by rejecting such as God accepteth?

Hence is it therefore that this concession of Intire Liberty made by the King of Great Britain, tends to his immortal Ho­nour, as he is in this manner, not only a Prince of a very great People, but as by this action he is become a Nursing Father, to all, of all sorts under him, in their Religious or Christian Rights, which are much more dear and near to them, then what is Civil; not but that their enjoyment of both is their Confidence, because the Greater always comprehends the Less.

And if this intire Liberty had found its happy birth before the the unhappy Wars broke forth against King Charles the First, 'tis very improbable, that their success had been as it was; much more that our present King James the Second, had been necessi­tated to raise new Arms against his Enemies; and indeed the Blood which hath been spilt for more then sorty years past, might have been prevented.

But blessed be God, that better late then never, we can now bid this new Pranciple and Practice welcome into the old World, which will cause our Swords to be turned into Plowshares, and Spears into Pruning-Hooks, and will instruct us of this Nation, yea the Rulers and People of other Nations, as they shall receive and become subject to it, to learn War no more. For this intire Liberty hath made as intire and compleat a conquest which is of Hearts, far exceeding that of Hands, because as the King hath set us free to serve the living God without the fears of Men, so do we avow our selves bound to the King in interest and duty by stronger bonds, then Slavish Fear or Impos'd Oaths can oblige.

And our defect of duty to the King, will be now no less to our selves, since his Government is made thus easy, for as his Throne is clothed with double Honour, so that part of the people, who by his gracious Indulgence are relieved from their harrasing Catch-Poles and Persecuting Informers, will be doubly guilty, if de­nying Caesar his due, because we are the chief Criminals, if not [Page 12]giving God his due, since the King is pleased so freely to allow, and incourage it.

And further if the Kings Heart be in Gods hand to turn as the rivers of Water, what will they resemble, who would dam or stop his Christian and Royal Progress, but persons of an Ear­thy Principle and Practice, for those inferiour ends which are not without regret, to be named among us who are called Chri­stians?

Nor is it for those, who very sensibly feel the warmth of this late and new Protection to hesitate the Kings prevailing Perswa­sion of the National Assembly (when called) to agree to this so Ʋniversal a good for Mankind, by freeing their better and more noble part from those Imposures, with which the more degene­rous sort of men have attempted to Embondage them.

Now in this procedure, who can say less, than, God Prosper and Save (yea Save Eternally) the King of Great Britain, who having almost incredibly (till Royally Perform'd) thus out done, not only all his Home-born Predecessors, but his Forreign, Best and Greatest Neighbours, whether they be Crowned Heads or Free-States: If therefore it shall please God to inrich his Royal Heart with Grace, so as to go on as he hath begun, the potent interests of France and Spain must soon bow to him, as he be­comes more justly Aggrandiz'd with the titles of most Christian and most Catholick King, not only in Europe, but in the knows World.