A LETTER Farther and more fully Evidencing the King's steadfastness in THE Protestant Religion, Written by monsieur de l'Angle Minister of the Protestant Church at Roven in FRANCE to a Friend of his in LONDON.  
London, Printed by A.W. for Joshua Kirton at the Queen's Arms in St. Paul's Churchyard. 1660.   

THe reverend Author judging it fit, and to good purpose to publish this Letter of his in France, both for the comforts and undeceiving of the Protestants of that Nation, in that great scandal cast on the King of England, as inclining to the Church of Rome; which scandal though it be now fully cleared, and made evident as our Author saith, that it came from Hell, so that it might seem to no purpose to publish any farther vindication of his Majesty herein. Yet the same reasons mentioned before for publishing of the original, together with the gravity of the Author, who is one of the ancientest Preachers in France, and the fullness of the Letter, wherein are many things not commonly known, were strong inducements for publishing this translation, whereby all true English men and Protestants may also receive much comfort, and all prejudice removed from their hearts, who in the least doubt of the sincerity of the King, concerning the Religion he professeth.   

A Letter of M. de l'Angle, Divine, to a friend concerning the Religion of the Serene King of England.  
SIR;  
TOgether with all known good men, I praised God, when I understood the proceed in Engl. tended to the re-establishment of your King; and again, I glorified him, for the evidence appears that he will have compassion on that miserable Kingdom, long known to me, and whereas you well know I did for some years preach the Gospel to a people that loved me, and in whom I observed much of piety. 'Tis true, the people, whereof the state at present is composed, make up a various coloured garment, which God in his Law allows not of; And this prodigious compound of Frogs and Grasshoppers, that is, the Sectaries, which cover almost all England, made me fear the wrath of God would not long forbear this desolate Nation.  
But God, who is rich in mercy, who for the sake of ten righteous, would have pardoned Sodom, hath yet more inclination to pardon his Jerusalem, for the pious multitude in the midst of it, who sincerely love God, and by whom his holy name is called on, especially I had a confidence that first or last the Presbyterians, those who at present make the strongest party in great Britain, would by examples of loyalty, when God should afford them opportunity, clear themselves of the infamy they are blasted wi●h, for being complices in the death of King Charles of blessed and glorious memory. And that to those of our Religion would be restored the glory. Cardinal Ossat in one of his Epistles ingeniously acknowledgeth our due, that is, never to have attempted the life of our Sovereigns, how cruel so ever they have been to us; and notwithstanding the massacres upon those of our Religion by their orders, these or such like are the Cardinals own words.  
Whereupon Sir, I shall tell you that discoursing some days since with a person of Judgement, and one fearing God, of the state of your affairs, and particularly of those affairs in this conjuncture so cross for the King, that seem to obstruct his re-establishment, we concluded that amongst others, two grand Obstacles concurred to hinder it, which would infallibly succeed, could they be taken away.  
The first is, the apprehension that the Presbyterians, who only are capable to bring this about, in behalf of the Church and State, may have, that the King distastes them, holding them guilty of the parricide of the King his Father, as some have endeavoured to persuade him; some out of malice to foment an irreconcilible misunderstanding betwixt the King and his best Subjects, and so to order it, that they may never hereafter have confidence in each other. Others out of unadvisedness, being misinformed in the reality of that said story, as the late Salmasius in his Apology for the King of England, where this great person exasperates himself with a false generosity, when he declares he was not born for compliance, whereof no man ever suspected him, and that he spares neither brother, nor best friend, where he finds them deviated from their duty.  
The other obstacle we judged to withstand the King's re-establishment, is a persuasion that the enemies of Protestant Religion, and the King of England have sowed amongst many, that the King is not of the Religion he professeth, but that he concurs with Rome, wherewith he hath private engagements, in a word, that he is a Papist.  
To take away the first obstacle, I showed this good man a letter I sometime wrote to Salmaslus, of whom I spoke concerning his Apology, which he did me the honour to send me. In this letter where I showed him that as Jacob said to Reuben his firstborn, 
Gen 49.  he was unstable as water, and should not excel; I have so evidently cleared the Presbyterians of the injury he did them, and with reasons so considerable, that the person to whom I communicated them, thought it fit the letter should be published; whereto I willingly consented, judging the Letter would come forth to purpose, and in season.  
But the posture wherein at present I view them, and the affection they testify to their Prince, justifies them above all the reasons I alleged, and if their great and glorious design succeeds, as the reformed Churches in all parts of the Wrold evidently pray, like Moses lifting up their hands, till God makes this happy day shine from above; their innocence will appear so manifest, that Calumny itself will not dare to attempt it. For what man of reason sees not that if their hearts condemned them, and that they were conscious of this crying sin, they would not be cautious of procuring the King's return, since they must needs have cause to fear he should retain an immortal resentment; and though for a time finding their party, as the sons of Zerviah, too strong and potent for him, he dissembles the indignation conceived in his heart, they must always think he would make them feel the effects when time should favour him.  
And this argument is confirmed by the example of the Sectaries, who fearing their hands should be found stained with the blood that cries so loud, apprehend the King's re-establishment as a sad day for them; when this Prince may treat them in such terms, as he, of whom the Scripture tells us, did those who revolted from their obedience, and that in his just resentments: he saith not, Bring me hither these my enemies which would not that I should reign over them; Though to deal ingeniously, I believe their fear will be their only punishment, and I am confident he is a Prince, who will do by his subjects as Joseph did by his brothers, and as he had respect to the desires of his dying father Jacob, to pardon his brothers, and not regard the evil they had done him, that so the King by the example of the son of God, by whom he shall reign, God assisting, may make grace abound where sin abounds, and in observance of the King his Father's sage and Christian advice brought him by some that attended at his death, which were to pardon his people, and with a general Oblivion prevent their cries and lamentations.  
But the other Obstacle stands yet, and is of more importance: that is, the Calumny taken upon trust from hand to hand, that the King is of the Roman Religion, and will soon make it appear, when he gets the reins of the Realm in his hands, Sir, Upon this point I must tell you, that some years since this slander sprung from Hell, I have made it my work to know the truth, have used all sorts of means to discover what his heart was as towards God; and if he were such as he was represented to me. For this cause I followed him with a vigilant eye all the time he stayed in France after the battle he lost against Cromwell, and again after he retired to Brussels.  
And that which drew me to this curiosity, was not the tenants of those, who hold, that if the King prove not of the Protestant Religion, we are not only to abandon his Interests, but with our power to oppose his return to the Crown; for I have not so learned Christ; nor can I be persuaded that because a man is not of our opinion in matter of Religion, it is a sufficient title to deprive him of his Right: and I willingly leave those deformed opinions that overturn the foundations of States, and render Chhristian Religion incompatable with all the Polices of the Universe, to such extravagant brains as hold the earth belongs properly to the Saints, such as they take themselves to be, and that the portion which every one, who is not of the fraternity of these fanatic spirits, enjoys, is detained by injustice, and absolute usurpation. And by Consequence I cannot imagine the people of England were well principalled, to cast their natural Prince out of his Kingdom, under colour that he was of a religion contrary to theirs. For, I know amongst the people of God there was never any such practice. And, that under all the legal dispensation since the state of the Jews was devolved into the hands of Kings, the people never risen against their Prince for his Idolatry, but when obliged by express command from God. 
As that given to Jehu.  And since Jesus Christ came upon earth, the Christians that first embraced his Doctrine, never esteemed Idolatry, wherewith their Sovereigns were infected, sufficient to discharge them from their obedience. The example of Julian the Apostate is in this decisive, who revolting from Christianisme, and becoming an Apostate, and plunnged in Pagan Idolatries, and by this means had returned the Empire, which by a singular providence of God was fallen into the hands of Christians, to the enemies of Christ an Religion, yet received still homage from the Christians of those times, who bore their yoke with humility, because 'twas God that laid it on them.  
And it clearly appeared this submission of the Church was acceptable to God, by his timely releasing them from the persecution of this powerful and malicious enemy: for this change was but like a storm that soon is over, and as a cloud, as an Ancient calls it, which for a time eclipsed the glory of the Christian Church, but by the good providence of God was dispersed in the turning of a hand, and the Empire restored to Christian Princes, who set the Church in her lustre again.  
'Tis true that in our age that unfortunate faction called the League, stirred up by that spirit well known to all, insolently published that pernicious heresy, that a Prince no sooner with Rome, but he loses his Rights to his Crown; and that the greater part of France poisoned with this pernicious belief, used their utmost endeavours to have hindered Henry the great from ascending the Throne, which he and his Posterity have since so gloriously enjoyed. But this doctrine went against the hair with all the good people of those times, both of the one and the other Religion, and numbers of honest men set their tongues, their pens, and their swords, to work to maintain the Justice of that glorious Monarch, and beat back this dangerous Maxim down to Hell, where doubtless 'twas first contrived.  
'Twas not then, Sir, for that I had the least thought the Re-establishment of the King of England in his Paternal inheritance ought to depend on his Religion, and that if I found he were imbued with the errors of the Roman Church, I should have judged him incapable of that high dignity; but for satisfaction of myself and all good people, to the end, that if according to the forejudgment I had already in favour of his Religion, which he derived by tradition from his father of blessed memory, to the constant profession whereof he exhorted him at his death, I found him according to my hopes, my joy might be accomplished, and I might spread the rumour every way, where I thought the welcome news might conduce to the procuring Justice for the best cause on earth, and that if amongst his subjects that differ in this point from the common sense of our Churches, which almost unanimously will have us give to Caesar what belongs to Caesar, to Caesar I say, as to Caesar only, and not for that he is a Protestant Caesar, they may learn that their King is doubly the Anointed of the Lord, and perfectly of the quality, they wish him, and so there is nothing why they should not join with all other good subjects in the design they appear to have of reinthroning him: since not only, there is no reason to oppose it, but more, there is not any pretence for it with the least colour of Justice.  
To proceed, I learn for certain, he adhered in his heart to the Protestant Religion, for as much as man can judge of the profundity of that part: I had it from such as have the honour to be near his person. I am assured of it by the testimony of Mr. Long who had a share in the weighty affairs of the late Charles the first, and of this likewise, and who was one of those attended him in his voyage to Scotland: A gentleman of an Excellent spirit, not easily to be taxed with any thing, but a person of great integrity, and who for those many years he lived amongst us was an exceeding help to our Church, by his constant frequenting of Sermons, and all acts of Piety can be required of a man fearing God; and who for my particular highly obliged me, not thinking me unworthy of his conversation, nor the honour of his friendship. He in the privacy of our most intimate communications, hath a hundred times protested to me, that the King of England in the bottom of his heart is of our Religion, and was assured the Church of God would acknowledge him, and the time should come she would hold him her most precious Ornament. 'Tis true, this Gentleman hath his soul transfixed with the love of his King, but I am certain he hath a greater love to Truth, and would not affirm a falsehood so constantly & with such affeveration for all the Crowns on earth.  
I know likewise what he appeared in this Town, which was one of his first retreats after his defeat at Worcester, and that all his discourse with those who had the honour to converse with him, came from a heart sanctified with the truth of the Gospel. He spoke the very Language of Canaan, he reproved such as murmured, with David he concealed his deplorable condition, Because 'twas God that did it. To some pious persons, friends of mine he showed divers excellent prayers for his divine entertainments, accommodated to the present estate he was reduced to. All his discourses were seasoned with nothing but faith, humility, patience, and absolute resignation to the will of God, who thrones, and dethrones Kings, as it pleases him, who girds them with the sword; but when he pleases to manifest his judgements, cries over their Crown, Subversion, Subversion. But by these discourses it appears, that he gathered great hopes of unexpected recovery in the mercies of God; who, when he will, can raise with as great celerity as throw down, and when he pleases changes our Deserts into Carmel.  
In a word, all that came near him, observed a great soul not to be dejected by affliction, who with a spirit perfectly noble & Christian fustained himself in God, to whom he resigned his person and all his interests, and, who with the same devotion kissed the hand of God that came to take off his Crown with his Father's head, as hereafter he will kiss it again when he shall please to restore it. Now Sir, 'tis not unknown to you, that none but the true Religion gives this temper, and none but the pure Gold stands the trial of this teste. And as in Daniel, he who walked in the midst of the Furnace was known by his gate to be the son of God; certainly he hath little skill in men that could not observe his carriage in these times of trial to be the carriage of a true child of God, and say of him, Thou art a Galilean, for thy language shows it.  
Afterwards I am assured, he testified great affection to such Pastors as had the honour to salute him in France, and by the Lady Isabel, daughter to the Earl of Holland, when she took her leave of him at Amiens, he sent to me to remember him in my prayers, which must not be attributed to any converse I have had with this Prince; for I protest before God I never had any, that I never saw, nor spoke to him, and that I have no engagement with him, neither real, nor verbal, nor of personal hope, and though I wish him all happiness imaginable, I nevertheless expect not any thing from him, But I believe some accidental occasion brought may name to his ear, and hearing I was Pastor of a populous Church, he was pleased to testify by this obliging request, he was of the same Communion with me.  
Again, I know him to be as you and I wish him out of the attests of his own Ministers, Doctor Cousins amongst the rest, a person venerable both for Doctrine and Piety. And by the testimony of the Messieurs Brevins and Durel, both eminent Pastors, really native subjects of the King of England, and who are honoured with a share in his favours. But I have so through a knowledge of them, and so well know the candour and love they bear the Truth, which they teach with such happy success; one with the Prince of Turenne, the other with the Duke De la Force, that I admire with as great acquiescence as a thing I had seen with my eyes, or touched with my hands, what they have oftentimes affirmed to me, that the King of England is a Protestant, and of the best sort, and that 'tis not merely secular interests engage him on this party; but that he is so at the heart, and that he makes the Religion he professes his Treasure; of which they could not well be ignorant, having attentively observed his ways and carriage from his Infancy.  
I suppose 'twill not be amiss to tell you, that of these two Gentlemen, Brevins and Durel, the King hath chosen the first for one of his Chaplains, that is his Ministers in ordinary, by reason this choice confirms the proof, we endeavour to make of the King's Religion: and, since he made election of one of the most zealous Professors of the Protestant Religion, most capable to defend it, and show the beauty of it for one of the Directors of his conscience, 'tis an evident testimony, he consents with him in Religion, and will persevere under his example and conduct.  
Which is likewise confirmed by what I learn from all parts that he frequented o●r Sermons at Rochelie and other parts of France, but particularly at this Town, where, with the marquis of Ormond who attended him, without sitting down he heard the Sermon of Mounsieur Jansse my Colleague, and told one to whom he discovered himself, he had received greated fication. And 'tis observable he came incognito to these Assemblies, and by consequence for no other reason then Devotion. If he had been known to every one, and had come in a public way, out of the violent inclination of his enemies to a sinister interpretation of this unfortunate Prince's actions, they would have said this was but a design, and he did it to regain credit with his people; but since he was concealed, 'tis an assured testimony, he had no other aim than his particular benefit.  
Then the testimony of a Nobleman of note of the reformed Religion, that is the Count of Suze is very considerable to me, I saw him lately, and entreated him seriously to tell me what he thought of the King of England's Religion, I addressed myself to him for satisfaction herein, because he was divers years at Brussels with Monsieur the Prince, whose cause he had espoused, and I knew moreover that the King of England was often with the Prince, and that there was a great familiarity betwixt them: The answer he made me was, but what I knew before, that the King of England while he was at Brussels made high profession of our Religion, and that every Sunday he diligently was very careful to celebrate the duties thereof in his lodgings, that to his knowledge his pulse had been often felt, but he had made them understand, he was not that way to be taken, and that he knew in whom he believed, and that his conscience was not like lands unknown, at the mercy of the first comer. I acknowledge I make great account of this testimony, because I know, he that gave it is a person of integrity, that he was ever present at the divertisements of these two great Princes, and in familiar conversations one may best discover a man, and know his ways. I know again with what indignation he received the Earl of Bristol not long after his revolt. This Lord is a person of a great wit and high courage, but I leave it to himself to decide, if his conscience hath walked in as graceful a posture, as the other two faculties, & whether he find it very tender in matters of Religion, I will think the best I may, and will not despair, but God may recall him, and grant him mercy; but I should make a very sinister Judgement, if he were such as he is charactered, for I have been told he is a man can change Religion as his clothes, not always for the better, but the more necessary and convenient. Howsoever it is, I understood when he went hence, he addressed himself to the King, after his usual manner; but was much amazed when the King sharply reprehended him for the scandal he had given, and gave him to understand he was not pleased to see him in his train or family, since he was not a domestic of the Faith.  
I had almost forgotten one passage, that may assure you the King is sensible of this Article of Religion: and that he is not satisfied to believe to righteousness in his heart, but he will have the world to know him for what he is, and that he will make Confession with the mouth to Salvation. You are not unacquainted with la Milletiere, and the vanities of that person, some years since, he had the boldness to address one of his works to the King of England, wherein he discoursed with this Prince, as if there had been some great intelligence betwixt them, and as if he had been upon the point to revolt. But the King in indignation showed him the boldness of his enterprise, the vanity of his hopes, and the impertinency of his reasons, by a learned Treatise, he caused the Bishop of London-Derry to compose, since translated into French by one of ours.  
But Sir, after the History of the Duke of Gloucester, I suppose there can remain no suspicion of this Prince his Religion, it may be you know the particulars as well as I, but truly I had the relation from the mouth of Monsieur Durel, who had it from the Governor of that little Prince.  
Here than I shall deliver what I know. The Jesuits had a design to gain this Prince, for which purpose they sound a way to have his Governor discharged. In pursuance whereof they made many assaults upon his Religion; they showed him a thousand glorious hopes, they promised him the most important dignities of the Church should court him, assured him the Abbey of S. Dennis, the Archbishopric of Rheims, and a Cardinal's cap. Briefly, these Gentlemen assured him he should be so rich, he should be able to restore the King his brother to his throne; but God assisted this Prince in an extraordinary manner, and for the reproach of Christ, whom he took for his portion, he generously despised the treasures of Egypt. Wherefore the Jesuits carried him from place to place, as the Devil heretofore did our Lord to tempt him. First to Pontoise, to a seminary of Jesuits, where God gave him grace to withstand strong assaults, and by the strength of his spirit, wherewith he ever assisted this excellent Prince, who was not then above ten or twelve years of age, he remained victorious over his potent enemies, who now resolved to bring him back to Paris, like Balaam that viewed the people of God on all sides, to find a prize for his charms. But all this succeeded not, God every where protected this illustrious Infant, and God gave him that wisdom from above, which the World cannot resist; and God that permits not his to be tempted beyond their strength, delivered him from temptation; for the King of England understanding by the banished Governor his brother's condition, sent Marquis Ormond speedily to his relief, who took him out of this dangerous way, by the Queen's orders, who had the goodness to give way to the pleasure of the King of England her son, and caused the Duke of Gloucester to be remitted into the hands of the Marquis, who brought him back to the King, since which time he hath taken care for his education, and confirmed him in the knowledge of the truth.  
Can there, Sir, be any thing more strong and evident to assure you the King is not only a Protestant by profession, but that he professes it with zeal, and that he believeth it the only way to salvation, since he was so tenderly touched when he was informed they would pervert his brother? And if the Religion of the King of England, had been no more than formality and countenance, the advantage he might have hoped for in his brother's change might have brought him to consent, since he might have pretended he had no hand in it, and have said, that being so many leagues distant, though Kings have long arms, he could not if he would stretch his so far to hinder his brother's fall.  
But we are to make answer to what his enemy's allege to prove the King of England of the Roman Religion. 1. He was say they brought up with Charles the late King his father who gave him the first seasoning. 2. While he was at Paris he never came to a Sermon at Charenton. 3. He was seen in the Jesuits house at Antwerp, At Paris and in other places, he was seen at Vespers: 4. Then they make a great noise of this, that they of the Roman Church conceive great hopes in the reestablishment of this Prince, and that the Jesuits and Monks boast aloud they shall see the Pope's authority flourish again, and Mass in more credit in England then ever.  
But Sir I suppose you believe that none but the weak and malicious will give credit to such feeble reasons, whereof some are altogether false and blasphemous, others conclude nothing they undertake, and the rest conclude contrary to the intention of the alleadgers.  
The first of these wicked Arguments which is the education of this Prince, in the Roman Religion by the late King his father is the most notorious calumny that ever was, which to falsehood couples Blasphemy against the Powers, 
St. Judas  and to falsehood, and blasphemy, barbarousness and cruelty beyond example. For was there ever greater cruelty than not to be satisfied to have made King Charles the most unfortunate Prince the earth ever bore, having taken from him, by ways unheard of, and such as good people cannot think on without trembling and horror, his Crown and life, but more to traduce him as the most depraved and artificial hypocrite that ever lived. For they make him wear a vizard all his life, to the hour of this death inclusively, which is notwithstanding an hour when conscience makes the man speak truth in spite of himself, nor is there paint which melts not, when conscience approaches the fire of the Almighty's wrath.  
All the world knows King Charles protested before, that were present when he rendered his soul to God, that he died of the Religion authorised by the laws of England, nor is there any one dares deny a truth so universally attested. But such ridiculous miscreants there are, who have impudence to say this protestation was but a fiction, and suggested by the emissaries of the Pope. That 'twas done for policy, and that the Pope's Indulgencies allow so far. But these impertinents tell not what was the politic end the Partisans of the Pope aimed at, nor what advantage could redound to their religion, that the King of England even dying should openly and firmly protest he was a protestant. But admit such an odd dissimulation was maintained for some reasons to us unknown, who is it these people can persuade, that this Prince, who during his life, had ever given testimony of his singular piety, should take pleasure to damn himself by counterfeiting before God & man, to favour the Interests of the Roman Religion.  
I do not know that the Pope ever gave indulgence for sins to be committed. Every one, nevertheless, knows the History of the great Bullisle Texel, the first that published such sophisticated stuff in Germany. But I persuade myself there is no one can authorise future Hypocrisy, and false Oaths, when we stand so near the Throne of God; before whom we go to appear.  
And though Rome should grant things of this nature, which I believe it does not, is it credible he would confide and rely more upon the Pope, who calls Bad, Good, and justifies so profane an hypocrisy, than on God who assigns the portion of them, who take his name in vain, and of Liars, and Hypocrites, to be in the lake of fire and Brimstone.  
Sir, 'Tis then most evident the King of England lived and died a Protestant, and by consequence the allegation is most impudent, to say, he imbued the King his son in the Roman Faith.  
The second objection they make to the Religion of this Prince is, that while he was at Paris, he frequented not the Sermons. If they could say while he was there he made no profession of his Religion, the accusation were of force and considerable, but that no man dares pretend, for 'tis well known the King of England had the exercises of his Religion, which is ours, in his Palace, and there had the Word of God preached, and the Sacraments administered, after the manner of Charenton. I should certainly have been glad he had been there; and 'tis to be wished those, who were then about him, had brought him thither. So great an example had brought joy and consolation to our Churches, and confusion to our enemies, who thereby had been deprived of their most specious pretext to abuse the Religion of this Prince.  
But there is no honest man excuses not this failing, (permit me so to call it, for so in effect I judge it, and I believe the edification might have been given to the Church of God, aught to have carried him, beyond all reasons could be alleged for doing as they did,) if they consider the many untoward conjunctures that hindered those who attended the Prince from giving him the advice I speak of, which certainly was and the most sure and safe.  
It proceeded, Sir, from this, They who were next his person after his disasters were of different humours. There were many, who though they favoured the Hierarchy settled in England, under the reigns of Edward, Elizabeth, and the two Kings who succeeded: thought nevertheless that this distinction of degrees in Ecclesiastical functions was a government so necessary to the Church of England, that it might not be omitted, or changed into that they call the Presbyterian, judging that this distinction of degrees in Ecclesiastical functions is grounded only upon a positive Law. These are peaceable people that hearty join with foreign Churches, who, though they live not after the same discipline as they, yet agree in all other doctrine, and I know divers Bishops whom their books and repute testify to be of this temper: and they who were the more rational and more knowing, could have been content the King should have been at Charenton. But there were others near him more passionate and rigid for the hierarchical Order, who, though they justified our Religion, as to the Doctrine, could not allow of the Order. This sort of people are Antipodes to the Presbyterians both of England and Scotland. Who hold they must absolutely break with the Churches that consent to Hierarchical Order, and who are governed by Bishops, and discover in this government something of pomp, which they hold incompatible with the simplicity of the Christian Church.  
The others on the contrary hold the hierarchical Order so necessary to the Church, especially to that of England, they can endure no government but that, and have difficulty to communicate in our Churches, though in matter of Doctrine they acknowledge them Orthodox. Now of these was the greater number about the Prince, who prevailed upon his spirit, and hindered his coming to the preach at Charenton, to which I have been told he had a great inclination.  
But you may observe, if you please, two occasions whereof these hierarchical Gentlemen made use to divert the intention of the King: the one was, that after this horrid revolution of the affairs in England, both in Church and State; and that Cromwell had invested himself in the Sovereign Authority, whereof he had despoiled his Master, the Agents of this Usurper possessed at Charenton the Seat of the Ambassadors of the Kings of England. And you will judge that since the King our Sovereign admitted them in the function of their Commission near his person, 'twas not for the Consistory, or any Protestant to dispute with these people concerning the Seat they possessed at Charenton: Now the party I speak of failed not to take hold on this occasion, and told the Prince 'twere imprudence to go where he should have the grief to see his enemies in the place due to his Ambassadors. This reason touched the young King, and he was easily persuaded, & I believe many others were guided by the same resentment. But howsoever, it appears, the reason he came not to Charenton was not any aversion to the Doctrine preached there, but because he could not resolve himself against an object so provoking and horrid, and which he judged so injurious to his Majesty.  
The other occasion these Hierarchical Gent, made use of to divert the King's inclination from his design of giving testimony to our Churches of his spiritual communion with us, was that the Pastors of the Church at Paris, who assembled at Charenton, went not to visit him; whereupon they sailed not to intimate to this Prince, that this was an evident proof of the aversion of those Churches, both to him and his interests, since those of Paris, who make the most considerable part, gave no testimony of any share in his affliction. 'Tis true Sir, the Parisians did so, and possibly carried themselves in this affair, quite after another manner than the other Churches of the Kingdom would have done. I am nevertheless far from condemning them, they are persons that fear God, and which honour the King, and all those that bear the same character with the King of England, but they are both wise and prudent, and know there are eyes upon them, and must therefore live with circumspect on● they had doubtless good reasons that made them think it best ●o forbear this duty: Other Churches would have thought to have as strong grounds, to have done in this business quite otherwise than they did at Paris. Nevertheless I am well assured that amongst their reasons there was neither neglect nor indifferency, nor any hardness of heart to partake in his disaster, much less any inclination for his enemies, whose way with our other Churches they ever detested as outrageous and tyrannical. But to come back to our Subject, you may well perceive, if the King of England were not at the Church of Charenton, 'twas not that he disclaimed our communion, nor any dislike of the Doctrine taught there, but because there were those had incensed him against the Governors of that Church.  
The third reason scarce deserves to be spoken of, they object, who was seen with the Jesuits at Antwerp, and at Vespers at Paris, and it may be at other places also, and therefore a Roman-Catholick. Once his enemies said he was seen at Mass, but that they had not the impudence to speak again: If that were true, there were more colour for the consequence, but yet no necessity neither; he might for curiosity be there to see the divers mysterious Ceremonies of the Mass, and hear the Music used at certain solemnities, whereof there is so much talk. I have known many strangers that have been present without bending knee, and far enough from approving of it, and would have taken it for a very great injury to have been concluded Papists, because they were at Mass: but they find more favour than the King of Engl. for against him they have nothing but that he was at the Jesuits house at Antwerp, & to have heard the Music at Vespers, yet nevertheless they infer he is a Papist. As much as to say, that which passes for indifferent with other men is a qualifyed crime in the Prince. For all this, I do not approve the frequenting places of such devotions: For to omit the visit of the Jesuits house at Antwerp, one of the most sump vous structures of Europe, which in effect was but an innocent curiosity, and without the least appearance of evil: I much blame those that assist at Vespers, for they are defiled with Superstition, and there they sing hymns in honour of the Virgin Mary, which I hold is to rest upon the Border of the Couch of the strange woman, and to lead himself into temptation. I do not certainly know if the King of England were there, but if 'twere so; I cannot justify the action. The Prince had done more like a Christian if he had not been there at all, and he ought not at all to apply his eyes and ears to such Gauderies of Ornaments and Music as they honour their Images with, lest he should apply his heart, which I well know he Religiously reserves for God. But again, far be it from me to conclude cruelly with his Enemies that he is a Papist, because he was at Vespers, and I suppose you will judge it as unreasonable as I.  
Lastly they object that the whole world believes him to be a Roman Catholic, and that the Jesuits promise themselves to be in London in the same credit, and freedom, as they are now in Flanders, the Apogie of their domination. I am acquainted with one Father Talbot a Jesuit, that not long since, made bonfires in his heart, for the great prosperities he presaged (for he is an ginger) the re-establishment of the King of England should bring to the Roman Catholic Church: But is there any thing more frivolous then to square one's opinion and belief by the discourse of people? that please themselves with these Ideas, and make their desires pass for Prophecies, and receive whatsoever the Jesuits affirm and profess to believe, for sincere verities. Every one knows the tongue is not of the same use with them as with other men, & that they keep it not to declare what they think, but to manage & cloak their designs, who often aim at the mark they seem to turn their back to. And in effect, Sir, I infer this in my judgement as a demonstration, because the Jesuits say the King of England is a Roman Catholic, therefore he is none. For did they believe him such, they would without doubt passionately wish the rains of the state might be put into his hands, that they might reap, what they suppose they have sown in this agreeable government, and would be cautious of doing or saying any thing might obstruct his re-establishment: Now the world knows there is nothing can so much deprave the affections of the better part of the English, nor nothing so capable to ruin their design of re inthrowning him, as the opinion they give them that he is a Papist, which nevertheless the Jesuits do. If the King's re-establishment were to be wrought by a foreign strength of neighbour-Princes, to make an invasion on his dominions, and become Master by force, the Jesuits discourse might pass for a real rejoicing, for the advantage they might hope should come to their Religion, and their Society in particular. But since they know 'tis the People, who of themselves must call him back, if they had so great a desire the business should succeed, they would be cautious how they broached any thing might pervert the affection of the people into an aversion against their Prince.  
Let us conclude, Sir, this Prince is no such person as the Jesuits report him. That his reestablishment is not a thing they hope, but fear as a thunderbolt, because they know if he be once restored, he will rectify those disorders they have fomented, which push on their designs, and help them to fish in troubled waters, as they have done hitherto, and that 'twill arrive what the wise man observes, that a King that sitteth in the throne of judgement scattereth away all evil with his eyes, and by consequence their ways, and all they shall endeavour to introduce in his Kingdom.  
And to set a period to this long discourse, as we conclude the King of England is no Roman Catholic, because the Jesuits fear his re-establishment, being to their design, what ever countenance they put on; conclude likewise with me, that 'tis an irrefutable argument his is a real Protestant, since all the Ministers of the Protestant Religion in all parts of Europe, who are persons ignorant in the practice of equivocations, and speak as they think, pray for his re-establishment with so much instance, because they look upon it as an act of sovereign Justice, and a bud of infinite future benedictions, like the olive branch brought by the Dove, as a token the deluge was passed, and God no longer angry with his people. I profess, Sir. I am one of these, not for any consideration of temporal prosperity may redound to the Church of God, for God courts us not with any such hope, our great reward being with him in heaven and were it to be hoped for on earth, I am now become like Bazillag the Gileadite, I am to old to taste it. I beseech God to continue in me still the delight to taste How good the Lord is to me and the consolation of the portion he hath bestowed upon me. Amen.  
Continue to love him that is YOURS etc.  
FINIS.