AN IMPORTANT QUERY FOR PROTESTANTS VIZ. Can Good come out of Gallilee? Or, Can A Popish Ruler Propagate the REFORMED RELIGION?  
London, Printed for G. L. and J. H. 1688.   

AN IMPORTANT QUERY FOR PROTESTANTS: VIZ. Can Good come out of Gallilee? etc.  
IF the Huffs and Hotspurs of this Age and Juncture were only among the Seculars; it were hopeful that their respective Regulars might reclaim 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 aught 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 only 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 Traffic of Tyre, as also with the People of those twenty Cities near it, which Solomon gave King Hiram; 'tis probable they we more heathenish and averse to the Jewish Religion and way of Worship, than 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 believed him not, though 'tis said the galileans received Him. Job. 4.45  
Now if concession of entire conscientious liberty, viz. without constraint or restraint, be a Christian Gospel practice, though thereby tares be suffered to grow with the good seed till the World's end; then, 'tis to be feared, 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 Commandments of Men, but disallow 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 Monarches, for breaking those yokes of the worst kind, both in later and former years, since the first Christian Emperor Constantine, 'tis apparent that this among us is done by a King of another communion then what is called Reform, which makes the greater wonder; and why of Offence, rather than Approbation?  
That Saul, when anointed 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 ploughed with a Heifer which was none of their own.  
That Zion 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 Enemy's, all which seems a great Mystery, but is also as great a Truth: and so it is, that God sometimes chooses 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 outgone, both in their Faith and Reason, by a Roman Prince, in granting such entire Christian Liberty, which was hitherto denied by former Protestant Powers of all sorts; and as it was a despised incredible notion before, so 'tis now credible, because a real practice or performance: Let then the visible established Church, take heed, she be not brought to nought, by the un-seen Church in Legal establishment, whether it be on her right or lest hand.  
Possibly 'twill be said these are but cloudy Allegories: Therefore to speak more plainly, A Popish Ruler promotes the Protestant Reform Religion, by granting entire conscientious Liberty; whereas a Protestant Church or Ruler, denying it, Stops its growth or progress: For these Reasons,  
1. As light spreads itself into a House with windows open, so it enters not when they are shut, but by unexpected cracks or crevices of wind and weather's making, like those convictions, which grow upon the World by the storms of Persecution raised against innocent Sufferers: and Man's spirit being the candle of the Lord, the fiery zeal of pretenders to snuff it by humane violence, tends rather to dim or extinguish its 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 encouragement, till it become a shinign flame, be most agreeable to the Principle and Practice 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 barefaced; 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 than persuasion and example, makes beastly marks or impressions, which are altogether inferior 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 than 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 aught he knows are more enlightened than himself.  
5. A Popish Ruler giving liberty of a public way of Worship not agreeable to his own, seems to have a love for strangers, if not Enemy's to his Religion, which is his nearest concern; whereas a Protestant Ruler denying it, appears to hate, or at least discountenance his very friends, because not of his own measure.  
6. A Popish Ruler by granting conscientious 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 than twelve manner of fruits, yielding them monthly, 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 enclosure is for one sort only.  
7. A Popish Ruler giving liberty of conscience, convinces Gain-sayers, that his way is right, leading to the true End of saving Souls, 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 only.  
'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, only to umbrage the establishing the Popish much longer.  
This is Charity of a different kind from that which thinks no evil, but bears, hopes, believes and endures all things: yet admit this liberty should prove shorter lived than some that wished it an abortive; 'tis asked under what Persons in power had it such an avowed birth even thus long, for some bypast thousands of years? Must we not revert back to those heathen Monarches, 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 preached 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 Apostles was clear, who in that case professed his rejoicing?  
Are Embessadours true to their Prince, who repine at his budding interest among a people foreign to his own Dominion? can that light wherein the Everlasting Gospel of the Kingdom shall be published to all nations, admit such darkness? or it's true effect, viz. love to Enemies, consist with such dissimulation to very Friends, who are only tolerated to Preach in corners, without public 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 dislike 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 answered 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 recoil 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 aught 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 shown without difference or distinction, for Charity itself gins 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 concerned for more than their proper Interests, viz. Of serving God without the fear of men, but also that it appears a kind of imposure upon a Supreme Ruler, especially that strains his Authority 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 than desire to be great on Earth, that thereby they lose the sense or sight of his more spiritual Realm or Dominion, which is in Righteousness, Peace, and Joy in the Holy Ghost.  
The charming Privileges of a private Life both for Soul and Body, do far transcend the vain shows which may be expected to walk in, by those who are ignorant of a Public, wherein a seeming Ruler over some few, that bore 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 Kingdom, Let the King's gifts be to himself, and his rewards to another.  
But further, Are not the Protestant Dissenters the King's new friends, and of no other than 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 savoury Principles and Practice; of Self-denial, Humility, and Holiness, as by Fearing God and Honouring the King, the People may be convinced of their Religion and Loyalty, the impute of Schism 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 lived in England than a Protestant Toleration; there is one word more than hath been mentioned, tending to check all such surmises, even besides all those outward arguments already published, of Solemn Public Declaration, a great overbalance in number; secular Interest, etc.  
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 Received or Rejected by present or future Generations.  
Yet more particularly: A King's Prerogative, as second to that of Christ, is very strong; and as Solomon says, Two are better than One, and a threefold cord is not easily broken; for if this work of Christian Liberty be of God (which is indubitable) as well as the King, the conscientious People of all sorts are a third and numerous Party concerned in its benefit, who by their Faith and Prayers will make many an Effort at Heaven-gates, rather than lose their New obtained Freedom.  
The Captive Israelites being once set free by the Decree of Cyrus to rebuild the Temple, though stopped in their Work by his Successors, yet they went on without any more licence upon Earth, being stirred up to it from Heaven by the Prophets, though confirmed afterwards by King Darius.  
Queen Esther's, addressing (uncalled) to King Ahasuerus, after solemn Fasting and Prayer, was against Law.  
The three Child's not bowing to Nebuchadnezar's Image, Daniel praying with his windows open as at other times not withstanding the decreed prohibition:  
All these were public breaches and affronts to the Laws of those Kingdoms respectively, and after the Saints aforementioned had broke those Laws to keep God's Law, the Kings being convinced, changed their Decrees contrary to their respective constitutions, and though they were heathen, yet they owned the true God and those that served 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 promised, that Strangers shall build up their Walls, and their King's 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 conscientious People, which is Liberty, hath an ascendent over other Nations no less than that part of their own which would keep them in bondage, whereof israels being led by a high hand out of Egypt to do their Sacrifice to God, and Spoiling the Egyptians who had detained them some time from it, as they also destroyed the seven Nations in and near Canaan that resisted them, is a great Example.  
Therefore is it the King's wisdom to suspend the Execution of those Laws, which in themselves are already void on God's account, who being the supreme Legislator of Heaven and Earth, aught, as the Apostles said, to be obeyed rather than 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 God's 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 God's Law made for the Righteous, but for the Lawless and disobedient, profane, unholy, etc.  
And if there be a People in the King's Dominions, against whom is no Condemnation, but are free from the Law of Sin and Death, then surely the King's late concession of no New Liberty, but that of Conscience, does import, that his royal intentions are only to free them from Man's condemnation whom he thinks God doth not condemn, for if our hearts condemn us not, than our confidence towards God is very allowable, 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 decried by them that disbelieve it, than 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 expressed 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, than we should be cautious 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 Christ's Inheritance, and in Every Nation he that feareth God and worketh Righteousness, is accepted of him, how then can we prosper by rejecting such as God accepteth?  
Hence is it therefore that this concession of Entire 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, than what is Civil; not but that their enjoyment of both is their Confidence, because the Greater always comprehends the Less.  
And if this entire 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 than forty years past, might have been prevented.  
But blessed be God, that better late than 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 entire Liberty hath made as entire and complete 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 ourselves bound to the King in interest and duty by stronger bonds, then Slavish Fear or Imposed Oaths can oblige.  
And our defect of duty to the King, will be now no less to ourselves, 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 Catchpoles and Persecuting Informers, will be doubly guilty, if denying Caesar his due, because we are the chief Criminals, if not giving God his due, since the King is pleased so freely to allow, and encourage it.  
And further if the King's Heart be in God's hand to turn as the rivers of Water, what will they resemble, who would damn or stop his Christian and Royal Progress, but persons of an Earthy Principle and Practice, for those inferior 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 King's prevailing Persuasion of the National Assembly (when called) to agree to this so Universal a good for Mankind, by freeing their better and more noble part from those Impostors, 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 Performed) thus out done, not only all his Home-born Predecessors, but his Foreign, Best and Greatest Neighbours, whether they be Crowned Heads or Free-States: If therefore it shall please God to enrich 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 Aggrandized with the titles of most Christian and most Catholic King, not only in Europe, but in the knows World.  
FINIS