Certain QVERIES Upon The Dissolving of the Late PARLIAMENT: LIKEWISE, Upon the present Proceed of the ARMY; AND On the many Addresses to them, by the Militia-Officers of the City, and others (as they say) the godly People: and pretendeth to our Good Old Cause, In Order to preserve our Rights and Liberties both Civil and Riligious.  
London, Printed in the year, 1659.,   

Queries upon the Disolving of the late Parliament, likewise on the Proceed of the Army; and the many Addresses to them, by the Malitia Officers of the City, and others, as they pretend, the godly People, for the Good old Cause, in order to preserve our Rights and Liberties both Civil and Religous.  
I. Sing there are but two Reasons (as I opine) which may Patronise our proceeding to, and in the late War: one derived from Aristotle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other from Renter qui j●ss●s habere Consiliarios, jussus, ●isdem ne obtemperet haud examinet. Whether ever was it so excellently stated by any of our Advocates, and by our Mulifarious Abetters so universally understood, as might, or did truly entitle us to begin and prosecute the same, carrying in its forehead the irrefragable evidence of a good Old CAUSE.  
II. When upon supposal of our setting aside of all such as appear to have followed the cause, from Faction and Interest: Whether could we ever have found a considerable party to encounter the Cavaliers, and so to have begun and continued this bloody Contention?  
III. When upon these Innovations in matters Ecclesiastical, and some illegal impositions in things Political, we gained so great advantage against the late King. Whether was not the truth of our good Old Cause (so far as it touched the Interest of all, and of the State) for the genuine purity of a regular Reformation, and not for the gross deformity of any disorderly alteration at all.  
iv Seeing that the late King, in thate laborate Monument which he hath left, protesteth so fai●ly against all obstinacy of Will, preocupation of opinion, or prejudice of Spirit, as to the altering or settling of any thing upon free and sober Debate, so solemnly appealing, not to the world only, but (as I remember) to GOD's allseeing eye: then if we be not captivated into some vicious passion against all generous candour and Ingenuity. Whether can any justly and truly (or without robbing God of his Glory) deny? viz. that we might have had the Reformation abovesaid, in such a perfection for Religion (just liberty for all irregular erronists being reserved) as the Church of Christ never saw, since Christianity gained Authority, with the Law; yea and such exactness of Policy, as Aristotle cannot parallel. But for the sottish, ignorance, sensual error, or self particular interest of such, who alone (like Mr. Rainsborough the Admiral) had and would have conference with him when ever they coveted the same, though (for aught appeareth) they understood not, either what to reply, or with what to press him, according to any principles, either of Law, Reason, or Religion.  
V Seeing it hath often appeared upon any small essay to wards an amendment, how easily the Army hath put a stop to all proceed, and a period to all expectations by some one or other trick of untimely Dissolution. In case this error be attributed to the Officers, then how can or dare these Military Statesman offer any such affront as exclusion, and not tremble at that odious imputation which branded those Stigmatical Satellites of the Decem viri? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i.e. as if they scorned us and our Liberty in the eager lust of their own licentiousness.  
VI Seeing that the omitting of that advantage by the self-over-weaning ignorance of some, and the loss of that opportunity by the Sacrilegious avarice (perchance) of others, hath made many to abandon themselves through despair, unto some superficial appearances, and shallow brained fancies, which have no settled foundation, nor evertend to any consistence. Whether is not this the spring of that posion which hath so horribly overspread our body Politic, appearing in all disorders of action and opinion, and the very root of all those temerations Edicts, which have armed ignorance, weakness, and envious partiality against all sufficiency knowledge, and virtuous Integrity.  
VII. I having lately heard the Narrative by a certain Trooper then under the Cornets Command, how Joyce attached the late King without any legal Commission, and now considering that all of us have seen, and many of us have felt the horror and mischief of those succeeding exorbitancies as to Law, Equity, justice, Religion, and Morality. Do inquire, whether all the wise and honest (of what ever party or Interest, ought not to be jealous of, and opposite unto all such Acts of will and power, as run without any certain rule of Law, Reason, or Religion.  
VIII. Seeing that the house of Parliament, are said to have Voted many things in order to our wealth and security being in the nature and after the manner, or according to the condition of a copulative axiom, that either all should be allowed, or nothing stand. Whether doth not such a dissolution as this, turn us into the Chaos or Anarchy of universal unsetledness, as to Order, Justice, and all Politic Government.  
Q. 9 Seeing none have less promoted, or secured our Rights and Liberties, than these of late, who have most deeply pretended thereunto (so gaining a kind of Mastery over us, by the mysterious malignity of their engaging for us, as was once fully insinuated to the Agitators and Soldiery in 1647.  
Q. 10. Which we have sufficiently experimented ever since without any taking notice of those taunts and reproaches, wherewith our new Saints have upbraided one another. How can we (except charity ought to cousin and befool our Judgement and conscience) give any credit to these curious pretenders unto the protecting of our Rights, etc. Without once thinking them as Briars and Thorns, which may boast of bearing Corn and Grape to bear rule over better Trees, though we find nothing but the Darnel of damage and disturbance from or amongst them.  
Q. 11. Seeing there are but two superlative gross errors in the Act of Government generally considered, as the Anteutopian will instruct you from Aristotle himself, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i.e. as I Opine, when any Statizing Medicors misunderstand, both what is a perfect or sound constitution of the body Politic, as also what particulars are by discussion to be culled out, as necessary to the scope and end of a right form constitution. And that all one Statizing Mechanics, yea a●d Military Statesmen, have most piteous stumbled on both these to the danger of splitting our Body Politic in all their Attempts, whether towards alteration or establishment.  
Q. 10. How can we commit this our weather beaten Bark (so tossed with winds, waves, and Pilots to so many and different Designs) to the conduct of ignorant Cunners in hopes ever to arrive at any Port of Peace, or Political Composure? Or may we not so well commit our Vissel to such conceited Sots as Edw. Burronghs with his Antichristian Companions, the Quacking Impostures.  
Q. 11. Seeing that the Supreme Master of the Science Political (as the abovesaid Artist will inform you) doth positively aver: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. viz. that such People are only capable of being cast into a commodious Form of Policy, who are of a refined understanding, apt to comply with any Legislative sufficiency, rather than of a mere feral animosity.  
Q. 12. How can the Wise, and Honest ever brook that beastly disorder of their Power and Authority to teach, and control; who being over full of stomach, have neither patience nor Spirit to understand and learn, or endure that those should sway and appoint, whom God, Nature, and Education hath directed to serve and obey?  
Q. 13. Seeing that this very Soldiery, or some of them, have not only in june 14. 1647 professed to engage for the just Rights and Liberties of our Country; but also as appeareth by some fift Monarchians (seeming very simple and well meaning men in 1656, or 1657) not as a mercenary Army to serve the Arbitrary power of a State, but to maintain the power of the people in Parliaments against all Arbitrary Power, and all Parties and Interests whatsoever? How can you then after such a dissolution ever look any honest man in the face? Of answer one of your own Advertisers, who hath styled you (upon the like supposal) the veriest Traitors and Rebels that ever breathed in English air.  
Q. 14. Seeing that some of you, and it may be, some of the chiefest Animators to this Attempt (of excluding the Members, or raising them being set) have appealed unto God, as Judge of the integrity of your hearts, bend to the security of the public Interest, and not to the advancement of themselves, or of any particular party or Interest?  
Q. 15. How can you answer any rational Christian, or Impartial honest man, who shall once seriously question the Good of your aim, the uprightness of your End, and the justice of your action?  
Q. 16. Seeing that there is an a trocious imputation, put upon us by the transmarine edition of one Gulielmi de ursino his Vindiciae Regis Caroli contra parracidas Anglos, etc. (as I remember, having no manner of Book with me now, besides the Intelligencer and another Pamphlet.) How can you upon this occurrence, avoid that charge which was also implicitly pressed upon you, in a Petition to the late Protector, viz. of your not seeming only, but appearing absolute (as they aver) Homicides and Parricides instead of Deliverers and Preservers, or do you so fare slight all sound hearted Patriots, as to expose us (when ever occasion calleth beyond the Seas) to the utmost insoltation of Cavaliers and Royalists, as it were by the silence and patience of a self-convincing guiltiness?  
Q. 17. Seeing that the turning of judgement into Gall and Wormwood in Courts of Law and equity, besides the constant exercise of an Arbitrary power in some continued and most illegal Committees hath much more appeared, and also increased (as many honest men aver) then ever did any the like oppressions under the late King.  
Q. 18. How can we otherwise conceit of your suggested fears (be they true or false) then as of so many Shaw Fools, to scare us out of all our Legal Interests, and true understanding, the better to support you and your Complices in all your advantages, how examinable soever, as to merit or legality.  
Q. 19 Though it be a pious inclination to attribute all events unto God, yet to say unto what end they are so ordered, is little short of an overweening arrogance or presumption. And for that Papists make prosperity in enterprises, a mark of the true Church, maugre all Christian evidence to the contrary: So that the very Baptists (whose interest in God was most especially, they say, acknowledged by the late G nerall, as advancing that Victory at Dunb●r) may be easily shown the inanity of any such Argument; the Scripture evidencing all along no greater assurance of unhappiness, then to prosper in our own ways, when we are any whit out of his. Then except some of you can clear and satisfy, what is here by way of inquisition insisted upon before any free, moderate, and impartial judgements.  
Q. 20. How can or dare you allege Gods miraculous providence and inscrutrable dispenfation, as sufficiently patronising any pastion or interest, which appeareth yours, really distinct from, if not inconsistent with that which is undoubtedly public, and by all upright and understanding men engaged for?  
Q. 21. Seeing it is very hard to find any free, impartial, and moderate Judge, ought we not then strictly to examine. 1. What their parts and education are or were? Secondly, How and why they have suffered either persecution or oppression; Whether as parties of a Faction and aspiring to an Interest, exceeding their ability and education, or merely for truth and integrity. 3. What may be their aim and utmost appetition? How fuitable to their aforesaid breeding and sufficiency: And so to admit of them as they shall appear free from ignorance, envy, pride, interest and partiality.  
Q. 22. Seeing that Wars are from wicked Lusts, and tend to the heightening of the same, which declareth their inconfistence (except in case of necessities) with any spiritual conscience, Jam. 4.4.5. 1 Cor. 3.  
Q. 23. Whether doth not your exciting of us by intimating the cruelty of others intention. plainly evince the like worldly Spirit, whetted by interest and infidelity, as if all apparent difference between the seed of the women and Serpent were extinguished?  
FINIS.