Peace Protected, AND Discontent disarmed. WHEREIN The seventeen Queries (with the addition of three more, Postscript-wise) lately published, partly to allay the discontents of some about the late Revolution of Government, but more especially to guide every man's feet into the way of Peace, as well his own, as the public, are reinforced with Replies unto, and Animadversions upon, such Answers, which some (it seems) have given unto them, to invalidate their purport and intent.  
Together with four new Queries superadded.  
By the Author of the said seventeen Queries.  Every Kingdom divided against itself, is brought to desolation. Mat. 12. 25. The wisdom which is from above is first pure, then Peaceable, Gentle, and easy to be entreated. James 3. 17. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}; Chrysost. Semper enim sunt tumultuosi spiritus, qui regnum Christi non bene extolli credunt, nisi aboleantur omnes terrenae potestates. Calvin. ad Roman. 13. 1. — Non si quid turbida Roma Elevet, accedas. Persius. 
London, Printed by I. Macock, for H. Cripps, and L. Lloyd, and are to be sold at their shop in Popes-head Alley. 1654.   

To the Reader.  
Good Reader,  
THere were a while since a few Queries delivered out with the right hand unto the people of this Nation, but it seems that by many they have been received with the left. It was David's complaint, that for his love, men became his adversaries, and rewarded him evil for his good 
a Psa. 109. 4, 5. . And the Apostle Paul was jealous that he should be looked upon as an Enemy by the Galathians, for telling and teaching them the truth. Yea the Lord Christ himself, by reason of his familiar and free converse with men, although it were in due order to the saving of their Souls, yet purchased unto himself from many, the blot and imputation of being a man gluttonous, and a Wine-bibber, a friend of Publicans and sinners 
b Mat. 11. 19 . Notwithstanding he had this to balance his loss in this kind; that his Wisdom in such deportments of himself was justified by those, who were capable of the true nature thereof, and of the express and clear tendency in it to those worthy ends projected by it. But Wisdom (saith he) is justified of her children. I am all thoughts made, that there is no man of a single eye, that can discern any thing in the said Queries of an oblique or ignoble tendency, or which comporteth with any end, whereof such a man, who daily expecteth to appear before the judgement Seat of Christ, needs to be ashamed; or which savoureth of any thing in the Author, but of a public spirit, and Christian desire to see the Jerusalem of his God in the Land of his pilgrimage, in peace and prosperity all his days, and in this condition to transmit it to posterity.  
Notwithstanding some, upon consultation had with some froward and seducing Oracle, have pretended to see a Vision of darkness in those Queries, by which they have been admonished, to pronounce this hard sentence against their Author, that he is a Time-Server; a Worshipper of the Greatness of this World. If by, Time-serving, they mean, a subjecting a man's self to serve with all diligence and faithfulness the common Interest of the men of the times, wherein he liveth, as well Great, as small, as well high, as low, rich as poor, I plead, Guilty, to the Indictment: I have (in this sense) been a Time-Server of a long time, well nigh ever since I was capable of such a service. But if by, Time-serving, be meant, any unchristian, or unmanlike compliance, either with the head, or tail, of this world, for any secular accommodation or Interest of mine own, I can wash my hands in the Laver of David's Innocency, and with an erect Conscience profess and say, They lay to my charge things that I know not. And herein I suppose that all those, who have fully known my principles and practice from the beginning, will be my Compurgators. This I confess, that from first to last, I have stood close and fast, by the present Authority for the time being, and have contended with the best of the strength of my understanding, for an universal subjection of the Nation, in all things lawful, unto it. When there were two Authorities conflicting, that of the late King, the other, of the Parliament, in which case I judged it not meet, either to neutralize, or amphibolize, I joined the small strength of my hand with that, which upon consideration I judged best pleadable, and withal most promissory of Civil, yea and of Religious Happiness also unto the Land. To this Authority I have constantly adhered all along without the least regret, or relenting, not only in the lowest ebb thereof, when its Competitress, like a stood, was ready to have overwhelmed it, but likewise under all that hard measure, and those discouraging and sad requitals, wherewith it recompensed all my service and faithfulness unto the Interest of it. For as on the one hand, I still was a zealous Assertor of this Authority, and compelled, as far as my tongue, pen, or example had any compulsive power in them, all sorts of people in the Land to submit for conscience sake unto it; so on the other hand I was as zealously faithful in declaring and asserting the just and lawful bounds of this Authority, testifying and persuading it to contain itself within its own sphere, witnessing and protesting, that if it should prove like Jordan in the time of Harvest, and overflow its banks, this would endanger the cutting off of the waters, and laying the channel of it dry: which thing also we all know is come to pass now some while since. And, though I love not to be too positive in matters of this nature, yet I very much incline to conceive, that one Reason why God took no more pleasure in the Parliament of the last sitting, was their assuming of a Power notoriously incompetent to them, as viz. to make that Adultery in Parents, which God never made Adultery: and that illegitimacy in children, which God never, made such; yea which common reason and equity might have taught them not to be such. Yea in these cases they assumed a Power, which we may say (without the least reflection of dishonour upon God, or the straitening of his Prerogative) is incompetent unto God himself. For God cannot make things to be such, or such, without that which is essentially and formally requisite to make them such; He cannot make a man without a reasonable Soul, nor a wall white, without whiteness; nor that to be fraud or deceit, which in the essence of it is honesty and plain dealing; so neither that to be adultery, which is naturally and essentially an honest and lawful conjunction. If they had repealed the former Law, which (with a like inconsiderateness) made adulteries of such marriages, which were not solemnised by the Clergy (Than so called,) and the children born in such marriages, illegitimate; and had only provided by mulcts and penalties, or what other means they judged meet, against all clandestine and unworthy proceedings in the affair, leaving the transaction of the solemnity free for persons of any rank or quality, without making that Adultery, which God and the Law of Nature make an honest and honourable conjunction, or that illegitimacy which these make an honest and blameless propagation, they had done well and worthily. But now by appropriating the business we speak of unto Justices of Peace, upon the same, or like, account, on which it was before appropriated to the Clergy, is to cleave a bad knot with a wedg as bad as it; and though, not formally or intentionally, yet constructively and consequentially, to claim a Power beyond, or above, the Power of God himself; a claim, against which, it was no otherwise like, but that God himself would declare first, or last. Men in places of Power and Authority, can hardly be sufficiently jealous over themselves, lest they conceit their Power to be larger and more extensive than it is, or that in the administration and exercise of it they do not entrench upon some or other of the appropriate Royalties of God. But my faithfulness in endeavouring to preserve that Authority I speak of from dissolution and destruction by itself, and its own exorbitancies, was of so hard a resentment with it, that it did not only quench all remembrance and regard of all those other services, wherein I unfeignedly and with all my might sought to prevent the disturbance and annoyance of it by other men, but further kindled a spirit of unkindness, yea of frowardness, and hard (that I say not, unjust) proceedings, in the breast thereof, against me. For upon this account I cannot but presume it was, that I was so generally frowned upon, and smitten with the tongue, by this Authority; that some of my Writings (as I was informed) very narrowly escaped the double doom of the hand of the common Hangman, and of the fire; that I was (to my no small trouble) time after time summoned before the Consistory (Surnamed, the Committee for plundered Ministers,) and this by the procurement, abetment, and contrivance of some of the Members themselves of the Authority I speak of, that here I was coarsely handled, disgracefully entreated, my Accusers, though but few and less considerable, countenanced, my Friends, who appeared with me, and for me, neglected; and that at last I was compelled to drink the cup, prepared only for Malignant Ministers (so called in those days,) being not only sequestered from my Living (the best means I had for the support of myself, wife, and seven children) but denied the liberty so much as ●f preaching in my wonted place. Nor was there, as far as my memory is able to recollect the terms and circumstances of these high proceedings against me, any ground or reason to this day given by the said committee, of that so severe a sentence awarded against me. This I verily believe, that from the first to the last of the sitttng of that Parliament, there was no example of any Minister in the Land who had so constantly, and cordially, and with so much activeness in the promotion of their Cause, adhered to them, as was, and is, sufficiently known (yea and was acknowledged by some of themselves) that I had done, and upon whom they had so little to charge otherwise, who received the like measure from their hand. I confess that after several years total Sequestration (between four and five as I remember) the Presbyterian Interest somewhat damping (I remember not now upon what revolution, or occasion) and the Person hitherto gratified with the hard measure measured unto me in my Sequestration, falling under some Parliamentary dislike, with much ado I was again restored to my place in Colmanstreet. But (as the saying was) Jam seges est, ubi Troia fuit; at my return I found only a piece of a Skeleton or bare Anatomy of those Means, which at my enforced departure I left a fair and full Body. The chief men upon the place, during my absence, had (it seems) irrevocably transferred their devotion-benevolence, together with their devotion itself in hearing, upon him, who had all that while served their turns, and his own, in my Pulpit; who, what he won in this kind, wears to this day. So that if I should estimate the damage and loss I sustained by the hard measure of my Sequestration (without valuing the disparagement and disrepute accompanying it) at 500l. I should (I believe) cut short the account by the one half. Notwithstanding all these grand disobligements, and Dragon-like dealings with me, yet did I not behave myself, either frowardly, or faultringly, in that Covenant of loyalty and service, wherein God, and mine own judgement and Conscience, had engaged me unto the men, who thus requited me.  
So that if I have been a Time-Server (in the sense of my Accusers) I have served very hard Masters, from whom I never received any thing for my work or service, but only in some such coin, wherein Paul five times received forty save one of the Jews 
a 2 Cor 12. 24 . Nor have I yet ever known, unless by theory, and hearsay, that the Great Men of the times, have, or have had, so much as the value of the ninth part of a farthing wherewith to reward the services of those who have served them. But I know by experience that they have had rods, yea scorpions, wherewith to chastise their servants without a cause. Nor do I now write these things, either out of any effeminate or querulous disposition, or out of a desire, or expectance, that the Masters of the present times should repair the breaches made upon me by their Predecessors (the Masters of the times lately past) but rather out of a desire to stop the mouth of that unworthiness, which is opened against me, as if I had thriven in the world so well by serving the times formerly, that still I meant to follow the same occupation. The truth is, that I do intend, and am resolved (God assisting me) to serve the present times upon the same account and terms, on which I served the former; yea and judge myself bound in conscience, both to God, and my generation, so to do. There shall be no more Wars in the Land, nor bloodsheds, nor tumults, nor plunderings, nor depopulations in my days, no nor yet in the days after me, as far as I shall be able, whilst I live, by my uttermost interposures to prevent them. But as Daniel, though free and willing to gratify King Belshazzar in his desire, yet spoke thus unto him, Let thy gifts be to thyself, and give thy rewards to another 
b Dan. 5. 17. : in like manner, I can, and shall be free and faithful to serve men in Authority (and in them, the Nation) and yet leave them at perfect liberty to dispose, as well their faces, as their places, to whom they please. I desire neither, but in order to their own better service, and the service of those, whom they are bound to serve as well as I: and if they please to deny me both, I shall serve them as well as I can without them. It may be it is a Maxim of Policy amongst statesmen, to make use of their countenances, and opportunities of preferment, as ordinary men make use of their money, who do not bestow or lay it out upon what they have already, but upon what they want, and desire to have, and withal have reason to believe that they are not like to have, without it. Men of ordinary discretion cannot be offended that rattles and babies should be given unto froward children, to content and keep them quiet: and it is the sense of more than one (though I am neu●ral in the conjecture) that the discontent and frowardness of the Paul, figuratively so called, in the Answer to the second Query, might have been waylayed and prevented, by a rattle when time was, put into his hand. They are, or may be, good horses, and good mules, whose mouths may be, though they must be, held with bit and bridle, lest they come near thee, [viz. with their mouths, to bite and mischief thee, as Janius and Tremellius gloss the place, Psal. 32. 9] And they (possibly) may be none of the worst men for the use and service of a State, whose mouths must be held with golden bits and bridles from falling foul upon them. My great design in giving unto Cesar that uttermost of what I know to be Caesar's, is, that hereby I may purchase {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, so much the better and freer standing, the more equitable liberty, to deny unto Cesar, or take from him, that which I know is not his, when ever he assumes it. I have heard it from the mouth of a soldier in our late Wars, as a Maxim in Martial Discipline, Pay well, and hang well. And Job stopped the mouth of his discontented wife, with this demand; What? shall we receive good at the hand of God, and shall we not receive evil? Yea God himself by allowing the marriage bed as honourable, invests himself with so much the greater equitableness of power to judge whoremongers and adulterers with severity, Heb. 13. 4. And if Cesar, who ever he be, careth not to be served upon such an account, as that specified, he must wait for his relief until I be dead. For I am resolved to serve him, and yet not to serve him upon any other terms, whilst I live.  
But (Reader) I have prefaced above the proportion of the discourse. I have nothing further to inform, but that a Friend of mine presenting me with the sight of some brief Answers (sent unto him) unto my Queries lately published, I conceived it might be of some concernment to further satisfaction, briefly to vindicate the truth of what is constructively asserted (for there is little or nothing asserted formally) in them, against the allegations suggested in the said Answers, which I think are as material, though brief (at least some of them) as can readily be made, and withal to add three or four Queries more upon a new account. Is it not good if peace and truth be in thy days, and mine; who am  
Thy Friend, heart and Soul in the Truth, JOHN GOODWIN? From my Study in Colemanstreet, London. March 6. 1653.   

PEACE PROTECTED, AND Discontent disarmed.  

Query I.  
WHether doth not the Apostle expressly affirm (Rom. 13. 1.) That the Powers that be [i. whatsoever they be, and however, in respect of second means, compassed, attained, or procured by men, who stand possessed of them] are ordained by God [i. orderly, regularly, wisely, & righteously in respect of his providential interposure about the vestment of them, disposed of, and lodged in the persons, whosoever they be, who are the present Ministers, or Administrators of them?] Or were not the highest Powers in the world, when the Apostle spoke this, viz. That the Powers that be, are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, ordained of God, vested in Nero, not only a Monster of men (as he is commonly termed) in respect of his bloody cruelty, unnatural lusts, &c. but likewise advanced to the Empire, neither by the orderly way of the suffrage or election of the people, nor yet by the less disorderly way of the choice of the Roman Senate, but partly by the wickedness of his mother Agrippina, who caused her husband Claudius to disinherit his own son Britannicus, to make way for the Adoption of her son, (this Nero) partly by the overruling interposure of the Cohorts and rest of the soldiery, The Senate (saith the Story) as men affrighted with amazement, not once contradicting the same?  
To this Query some answer; That the Powers that be are indeed 
Answer.  ordered by God, even when these Powers do give their power and strength to the Beast, and make War with the Lamb. Yet have they been, and aught to be in their so doing, witnessed against, by those that are called, and chosen, and faithful, Rev. 17. 12, 13.  
But this Answer, 1. Reacheth not the intent or purport of the 
Reply.  Query. For this querieth not about the unlawful or sinful exercise of any authoritative Power (of which only the Answer speaketh,) or whether this may not, yea and aught not, to be witnessed against by those who are called unto it; but of the Power itself vested in the supreme Magistrate, considered simply as Power, and as disposed unto him by God. This Power ought not to be resisted, or witnessed against, by any person whatsoever; nor can it be, either resisted, or witnessed against, but by resisting, and witnessing against, the Ordinance of God. The Kings of the Earth, who give their power to the Beast, are not to be witnessed against for being Kings, nor for their accepting of Kingly Power (supposing it duly cast upon them,) but only for the maladministration of this power. Yea the power of the Beast himself (whoever, or whatsoever, be meant by the Beast) whereby he now maketh War against the Lamb, but might, if he pleased, employ and use for the Lamb, is not to be witnessed against by any man, as being the Ordinance of God; but only the enormous and most desperate abuse of this Power in fighting against the Lamb, which is the Ordinance of the Devil. And when the Beast by being witnessed against in the wicked exercise of his Power, comes through the just judgement of God in putting it into the hearts of his servants to make War against him, to be despoiled and deprived of his Power, his Power (properly) is not resisted by these men, but only the horrid abuse of this Power; which abuse the Justice of God judgeth meet to punish, and to prevent for the future, by the utter subversion and ruin of it. And the reason which the Apostle gives, why Christ shall put down all Rule, and all Authority and Power, before his delivering up the Kingdom to God the Father, is, because he must reign, till he hath put all his enemies under his feet (1 Cor. 15. 24. 25.) which plainly shows, that Christ hath no quarrel, no controversy, with, or against, any Power, as such, but only as bent and acted in the exercise of it against him. Therefore they who clamour, or witness against, any Power, simply as such, resist the Ordinance of God; and they who witness against any such Power, which is subservient to the affairs of Jesus Christ in the world, resist not only the Ordinance, but the Interest also of God, and of the Lord Jesus Christ.   

Query II.  
Whether is it any way necessary in point of reason, or conscience, that they, who quietly obey, and submit unto the present power, or the persons actually invested with Authority over them, should either justify, approve, or own the terms, method, way, means, or manner, either of their attaining unto, or their investiture with, this Authority and power? Or did the Apostle Paul justify, or approve of, the way or means by which Nero obtained the imperial Dignity, in submiting and appealing unto him, or unto his authority, yea or in his enjoining all Christians 
Act. 25. 10. 11.  (as we heard) to be subject unto him, and this not only for wrath, but for conscience sake 
b Rom. 13. 9 ? Or do we ever read in the Scriptures, of any person either punished, threatened, or reproved by God, for doing things simply, and in themselves, lawful, at the command, or in obedience unto, any Magistrate or Person, seated, and settled in authority, how unduly so ever advanced to his seat of power?  
To this Query some judge this a sufficient Answer: let the Reader judge between the Query, and the Answer, whether if the one be an Harp, the other be not an Harrow.  
We will suppose Paul and Phelimon engaged, the one by War, 
Answer.  the other by Faith and Prayer, in the Work of this present generation. If Phelimon conquer, and take the power, Paul will expect that Phelimon should so behave himself, both in the taking of the power, and in his using of it, as doth become a Christian, and the promise he is under, and not so as did Nero, or William the Conqueror, or others, who went a warfare for themselves, and did so declare it.  
1. The Query doth not at all inquire after what manner, or 
Reply, or Anim adversion.  upon what terms, Phelimon, upon his conquest, taketh the power, nor doth it suppose him to have taken it orderly, as neither on the other hand doth it suppose the contrary; but purposely decl●●●th his question as impertinent to the business, which it (the Qu●ry) desireth to promote.  
2. Neither doth it at all query, whether Phelimon useth not the power well, which he hath taken, there having been little or no opportunity to judge of this, when the Query was drawn up. But,  
3. The Query only interrogates, whether Paul may not with a good Conscience, quietly submit and subject himself to that Power, which Phelimon hath taken unto himself, whether he hath taken it orderly and duly, yea, or no. And supposeth, that Paul the Apostle, the true Paul, when he lived, did submit, yea and enjoin submission unto all Christians, unto such a Power, which was altogether as disorderly and unworthily taken, as Phelimon, with all the assistance of envy or disingenuity, can be imagined to have taken his. But concerning this the Answer is profoundly silent. Yet,  
4. Concerning Phelimons, as well taking, as using of the power now vested in him, if we had the true Paul, Paul the Apostle, Paul the infallible, in stead of a personated Paul, to determine the question, whether Phelimon hath done well and like a Christian, or otherwise, either in taking, or using his power, we should have cause to reverence his decision, yea though Phelimon should fall by it. But in case Paul so called shall arbitrate the case against Phelimon, unless he can satisfy us that he hath ploughed with the heifer of Paul truly so called, about the grounds of his arbitration, we are judgement and Conscience-free from his decisions.  
5. Whether Phelimons taking the power was any ways repugnant to any promise he was under, is the consideration of another Query following, not at all moved in this.  
6. (And lastly) If by the work of this present generation, the Answer meaneth, either such a work which is incumbent by way of duty upon the present generation, or such a work which is beneficial or commodious for this generation, (although the former and the latter be materially the same,) I do not yet understand how Paul is engaged, either by Faith, or prayer, about it. If we may estimate the work about which he is engaged, by the tenor and tendency of his actings, it is a work as well of sin, as of sorrow, to the present generation.   

Query III.  
Whether is it not the gracious Counsel and intent of God, in declaring, That whatsoever Powers be, they are ordained by him (as we have heard) and again, that ALL that are in Authority, should be prayed and Interceded for, yea and thanks also given for them, &c. Whether (I say) is it not the gracious intent of God in these, and many other like Declarations made by him, to provide for the peace & quiet of States, Kingdoms, and commonwealths, by cutting off all occasions and pretexts from the people, of quarrelsome disputes about the Rights and Titles of those, who are in present possession of the sovereign or ruling powers 
a Ac sane hoc verbo mihi videtur Apostolus voluisse tollere frivolan hominum curiositatem, qui saepe solent inquirere quo jure adepti fuerint potestatem, qui rerum potiuntur. Satis autem nobis esse debet, quod praesunt. Non enim conscenderunt sua ipsi virtute hoc fastigium, sedmanu Domini sunt impositi. Calv. ad Rom. 13. 1. Cum igitur quaeritur cui parendum, non est spectandum qualis sit qui potestatem excercet, nec quo jure vel injuria quis potestatem invaserit, quave ratione eam administret, sed tantum si potestatem habeat. Si enim quis potestate pollet, jam indubitatum est illum à Deo eam potestatem accepisse. M. Bacer. in Rom. 13. 1. ? And do not all they reject this gracious counsel of God against themselves, and against their Nation, and labour to defeat it, who set themselves with all their might (yea, with more might, it is to be feared, than their own) to raise a Spirit of disloyalty and disobedience in the people, unto the present Government and governors, upon pretence, That those who are in power, did by undue and unworthy means possess and invest themselves with it?  
The intent of God in that counsel by Paul, 1 Tim. 2. 1, 2. is that 
Answer.  supplications, prayers, and giving of thanks should be used as a first or chief means to carry on the Gospel work committed to Paul, and by him given in charge to Timothy. And all sorts of men, both those in Authority, and others, should be interceded for, or given thanks for, as they are Opposers, or Accepters, of the Gospel. And all sorts of those in Authority are no more to be given thanks for, than all sorts of men are.  
2. It needs to be no man's doubt but that all the Powers of the four first Monarchies are all of them usurpers, even from Nimrod, the mighty Hunter, who was the first, to the little Horn, who hath the eyes of a man, and is the last.  
3. Have not the servants of God, who have held forth his testimony concerning their work in their present generation, been always counted movers of Sedition, and disobedient to Authority, when yet they have walked in the power of the Spirit of God? Ezra 4. 15. Luke 23. 2. John 19 12. Acts 24. 12.  
Although here be words enough, whereof, in respect of their 
Reply and Animadversion.  numbers, to make many Answers, yet here is no word that savours of any steady, or direct Answer to the Query. This inquires after these two things; 1. Whether it was not the gracious intent of God in the two Scripture passages there mentioned (as in many others) to provide for the peace and quiet of States and Commonwealths, by cutting off all occasions and pretexts from the people, of quarrelsome disputes about the rights and titles of those, who are in plenary possession of the present Power: 2. Whether all those do not reject this gracious counsel of God against themselves, and their nation, who set themselves to raise a spirit of disloyalty and disobedience in the people, unto the present Government, and governors, &c. Now the pretended Answer speaketh not so much as one word, either negatively, or affirmatively, or by way of distinction, to either of these points; nor are the particulars thereof any ways relative to the main business intended, either in the present, or in any other of the Queries; nor so considerate in themselves. For,  
1. If all sorts of men, both those in Authority, and others, are to be interceded, or given thanks for, as they are opposers, or accepters of the gospel which yet is an ill-advised asse●●ion in as much as accepters of the Gospel may be interceded for as well, if not rather, as the opposers of the gospel, why do not the men, whose cause the Answer pleads, give thanks unto God for those in Authority amongst us, who are no opposers, but cordial accepters, of the gospel, instead of murmuring, and venting bitter discontents, with many unchristian and hard sayings against them?  
2. Neither is it true, that those in Authority, when faithful and upright hearted in their trust are no more to be given thanks for, than other men.  
3 A though it should be granted, that all the heads of the four first Monarchies were usurpers (which yet may be the reasonable, at least the tolerable doubt of any man in as much as one of the heads of the first of these Monarchies was by God himself represented by an head of gold, Dan. 2. 38. where likewise it is said, vers. 37. that God had given him a kingdom, power, and strength, and glory &c.) but be it (as I say) granted that all these heads were usurpers, in respect of their domination over such nations upon whom they made war without any justifiable ground and cause, oppressing them by force of arms, exercising dominion over them against their wills, &c. Yet,  
1. It followeth not from hence that therefore any of the heads of these Monarchies should be usurpers in respect of any such kingdoms, territories, or nations, unto the Soveraigne● and rules whereof they were called by the free vote or desire of the people; Or,  
2. That all Kings or chief Magistrates in the world, who were contemporary with these Monarchies (respectively) should be usurpers. For many of these might be (and some, questionless, were) freely called or chosen by their people into the places and trusts of kingly sovereignty. Nor were either Saul, or David, or Solomon, &c. (who were Kings during the first of the said four Monarchies) Usurpers, because Kings.  
4 (And lastly) Though it should be granted that the servants of God, who have held forth his testimony concerning their work in their present generation, have been always counted movers of sedition, &c. (however always is not sufficiently proved by three or four instances, nor can be proved by all the instances that are produced yet this at no hand proveth, either 1. That all they who have been counted movers of sedition, were the servants of God, witness Barabbas, Theudas, Judas of Galilee, &c. Or, 2. That all such, who, being by profession, and by common esteem also, and possibly in truth, the servants of God, were counted movers of sedition, were counted such without a cause. And if this misdemeanour had not been incident to professors of Christianity, yea & reputed believers, doubtless the Apostle Peter would not have cautioned those, whom he calls Elect according to the foreknowledge of God the Father through sanctification of the Spirit 
a 1 Per. 1. 2. , upon such terms as these; But let none of you suffer as a murder oer, or as a thief, or as an evil doer, or A BUSY BODY IN OTHER men's MATTERS b. Nor should the Apostle Paul have had any competent occasion in his address to the Galathians, to have reminded them of sedition, amongst other works of the flesh 
c Gal. 5. 19 20 . And it is the notion of the generality of our best Protestant expositors, that a disposition observed by him in many christians in his days to move sedition, and stir up people against their rulers, occasioned from him that discourse concerning subjection unto Rulers and Magistrates; which we find. Rom. 13. 1. 2, 3. &c. Calvin upon the place informeth us that there are always some troublesome and tumultuous spirits [meaning in the Church, or amongst christians] who never think that the Kingdom of Christ can be duly advanced, unless all earthly power be abolished; nor that they ever enjoy the liberty which he hath given, until they have shaken off the yoke of all human subjection 
d Su●t eni● semper ●umultuosi spiritus▪ qui regnum Christi non bene extolli credunt, ●isi aboleantur omn●s terr●nae potestates: nec ●●ertate per ips●m data se●●ui 〈…〉 si quodvis humanae servitut●● jugum excusseriat. Call 〈…〉 ad Rom. 13. 1. . The substance and truth of this observation is confirmed by the pens of many others, and by the experience of all ages. Nor, 3. (and la●ly) doth the aforesaid concession suppose, or so much as intimate, that the servants of God, either always or (indeed) at any time, were counted movers of sedition, by their fellow-servants, (the true holy, and faithful servants of God) but only by the wicked and perverse generation of men in the World, unless they deserved to be so counted, and were movers of sedition indeed. Therefore though sober and zealous Christians have frequently been counted movers of sedition without a cause; yet may it very well stand also, that many Christians have been justly so counted, having given too much cause of such an imputation.  
What the Answer meaneth by men's work in their generation (as likewise by their holding forth God's testimony concerning the same) I confess I do not well understand. Certain I am, that praying, supplicating, interceding, and giving of thanks for all in Authority; and so strengthening the hand of worthy rulers and magistrates, by a peaceable subjection unto them, and by persuading others into the like subjection, is the work (if by work, we mean, the duty) of every man's generation. And in this sense of the word work to curse the ruler of a man's people, is the work of no generation.   

Query IV.  
Whether is, or aught, the letter of the Law, to be observed in all cases whatsoever? or is not ratio Legis, anima Legis, i. e. the reason, or end of the Law, the soul of the Law, which is in all cases to be preferred before the letter, which is but as the body of it? Yea or hath any Law whatsoever any binding force, further than the execution of it, or subjection unto it, are consistent with the public safety and good 
a Omnis lex ord●natur ad communem hominum salutem, & in tantum obtinet vim & rationem Legis: secundum vero quod ab hoc deficit, virtutem obligandi non habet. unde Juris peritus dicit, Quod nulla ratio juris, aut aequitatis benignitas patitur, ut quae salubriter pro salute hominum introducuntur, ca nos duriori interpretatione contra ipsorum commodum perducamus ad severitatem. Contingit autem multoties, quod al quid observari communi saluti est utile, ut in pl●ribus, quod tamen aliqu●bus casibus est maxime nocivum Aq●. 12. q. 96. a. 6. unde si emergat casus, in quo observatio talis Legis sit damnosa communi saluti, non est observanda. Ibid. Necessitas dispensationem habet annexam; quia necessitas non subditur legi. Ibid. ? Or are not such men Judges of evil thoughts (as the Scripture speaketh 
b James 2. 4 ) who condemn such persons, as violators or transgressors of the Law, who in order to the public peace and safety, act besides, or contrary to, the letter of the Law, and in such cases only, wherein the observance of this letter visibly threateneth the said common peace and safety? Or whether are private men, who know little of, converse little with, State transactions and affairs, the more competent judges, when, or in what cases, the observation of the letter of the Law is of a dangerous and threatening import to the public safety, or such persons, whose daily residence is in the mount of State-negotiations, and who by the advantage of the ground, where they stand, may very reasonably be conceived to be in a full capacity perfectly to discover and understand on what hinge the public Interest and Safety turneth, and what means and interposures are most promising of their procurement, promotion, and establishment?  
The dissatisfied, as they are called, are fully satisfied in this, 
Answer.  that the reason, or end, of the Law, is to be preferred before the letter: which caused their closing with, and owning the affairs of this nation when as some, which are now in present authority, did turn their backs upon it, and le●t the work, not being able to bear it, because it was contrary to the letter.  
It is not the height of a man's Station alone that will enable him to a true discovery of things, but the singleness of his eye, together with the trueness of that light, in which he walketh. Jeremy knew the means of Israel's safety better than the King, and all the Princes.  
First, If the dissatisfied so called, be only so called, and 
Reply and Animadversion.  not such indeed, though the Querist rejoiceth not (as neither ought he) in the formality of his mistake, yet doth he much re●oyce in the matter of it. But if there be none really dissatisfied, what meaneth then the bleating of the sheep, and the lowing of the oxen? the weak complaints of many simple ones, and the louder vociferations of others great in their own eyes, against the present Government?  
1. If some now in authority, turned their back upon, and left the work of the nation when time was, as not being able to bear it, because it was contrary to the letter of the Law, it is a sign that had they been satisfied, as the Answerer acknowledgeth himself with the rest, called dissatisfied, to be, that the reason or end of the Law, is to be preferred before the letter of it, they would not have turned their backs upon it, because of any contrariety in it to the said letter. Therefore this turning the back in them, whether in itself just fiable, or not justifiable doth in no degree justify, or ease the guilt of a like practice in them, who profess themselves satisfied in that, which occasioned that failing in them. He that turneth his back upon a dut●e, only through a mistake of an unlawfulness to perform it, rather condemneth, than any way excuseth him that shall neglect it, being perfectly satisfied about the lawfulness, and much more the necessity of it.  
3. Though it be not the advantage of a man's station alone that will enable him to discover things, either near at hand, or further off, yet where there is the same, or a greater, singleness of the eye, and with all the same trueness of light, the advantage of a standing must needs be a proportionable advantage for discovery. If the Answer could prove that his Paul, either hath a more single eye, or walks in a truer light than his Phelimon, I should without much contest grant, that these advantages in this Paul, might very possibly balance Phelimons' advantage in point of standing. But the Paul we speak of, is too full of wrath (as is much to be feared) to have a clear or single eye. The common saying is, 
Impeditira animum ne possit cernere verum; i. e. 

By wrath so hindered is the mind,  
That truth it cannot see, or find.     
And the Scripture itself saith, that The wrath of man worketh not the righteousness of God: the chief reason whereof is, because it discerneth not, or apprehendeth not this righteousness. Therefore,  
4 (And lastly) The reason why Jeremiah knew the means of Israel's safety better than the King and all his Princes, was, because he was a Prophet immediately & extraordinarily inspired by God. If the Answerer can satisfy us that his Paul plougheth with this heifer, we will acknowledge him more able to declare the riddle we speak of, than Philemon, and all his Princes. But as in Micah's days men, walking in the spirit, and falsehood, might 
Mic. 2 11.  notwithstanding be Prophets, or Jeremies, unto that people; in like manner, he that will with a zealous confidence prophesy men's minds and desires unto them in these days, shall be a Prophet, yea a Jeremy, a great Prophet unto them. Yet if the Answerers Paul be a Jeremiah also, I confess the Query was not aware of it. For this estimateth the abilities of men for discoveries of a politic nature and import, by the general presumption of the wisest men amongst us, and (as I suppose) in the world, touching the present state of things in the world, and not by the private supposition of any one person, or a few, as viz. that Jeremy should be risen from the dead, or now alive in England, or that any other person should now be found of a like prophetic anointing with him. Whosoever now shall undertake to preach for Doctrine, or as the mind or purpose of God, any thing, which he cannot substantially prove from the Scriptures to be indeed the mind or purpose of God, especially if he shall pretend revelation hereof from God, otherwise then by the Scriptures, we cannot but judge him a blasphemer of the blessed fullness and sufficiency of the Scriptures, and very near (at least) unto that curse; If any man shall add unto these things, God shall add unto him the plagues that are written in this book. Rev. 22. 18.   

Query V.  
Whether are such promises, engagements, or protestations, binding upon the Consciences of those, who have made them, yea or lawful for them to observe or keep, which, by reason of an alteration and change of those circumstances and terms, under which, and in consideration of which, they were made, cannot be observed or kept, without the imminent danger, or damage, of those, unto whom, and for whose sake, wealth, and safety, they were made 
c 
Ad hoc quod teneatur ●omofacere, quod promisit, requiritur quod omnia immutata permaneant: alioquin, nec fuit mendax in promittendo, quia promisit quod habebat in mente, subintellectis debitis conditionibus. Nec etiam est infidelis non implendo, quod promisit, quia eaedem conditiones non extant. Senec●. D Benefic. l. 4. c. 34.  
Ad quintum decendum, quod ille qui aliquid promittit, si habeat animum faciendi quod promittit, non mentitur: quia non loquitur contraid, quod gerit in mente. Si ve●o non faciat quod promisit, viditur 〈…〉 fid agere per hoc, quod animum mutat. Potest tamen excusari ex duobusVno modo, si promisit id, quod manifeste est illicitum, quia promittendo p●●cavit, mutando autem prepositum, bene facit. Alio modo, si sint mutatae conditiones personaram & negotiorum— unde & Apostolus non est mentitus, qui non ivit Corinthum, quo se iturum esse promiserat, ut dicitur, 2 Cor. 1. Aqu. 22. q. 110. a. 3.  ? Or in case, a man having borrowed a sword of his Friend, and promised to deliver it back again into his own hand within a month's time, this Friend of his in the interim falling into a delirium or frenetic distemper, and so continuing till the said month be expired, is this man bound in conscience to perform his promise notwithstanding, by delivering the sword into his friend's hand at the time appointed? Or is not the sad providence befallen his friend in this case, to be interpreted by him, not only, or simply, as a discharge from God in respect of the performance of his said promise, but as an Item, or engagement laid upon him by God, at no hand to perform it? Or hath there not within these few years past, been an alteration or change in the politic terms and circumstances of this State and Commonwealth, as considerably great, as well can be imagined?  
To this query, mis-notioned as an objection, we have this, 
Answer  said, in stead of an Answer. This Objection is of no force, except it had proved that all they were fallen into a delirium, who from the beginning of these divisions in this nation, have been the pursuers o' the publigue liberties thereof; excecting only those, who have abetted, and do approve of, this last late change, which as yet appear to be very few, except the base spirited Cle●gie, and the oppressing Lawyers, and those that are baptised into their spirit.  
First, This Answer mistakes in the very first words of it, calling that an objection, which is only a question, propounded to those 
Reply, & animadversion.  who are dissatisfied, for this end, that by bethinking themselves of a reasonable and direct answer unto it, they may be brought to reflect upon the unreasonableness of their dissatisfaction.  
2. Whereas it spends itself upon the particular instance of a person calling into a delirium in the case specified, it declines the dint, and plain design of the query. For this supposeeth in the main bod●e of it, that there may many changes of circumstances and terms, besides the falling into a delirium in those, to whom a person, one or more, hath engaged himself so or so, intervene or happen, which may render the performance of a promise or engagement (in the letter of it) very incommodious unto those, to whom they have been made; and consequently, unlawful. But to this the Answer opposeth nothing at all. The case of a person falling into a delirium, was only subjoined in the query by way of illustration, or exemplification of the said general Supposition.  
3 It is a grand mistake to think that the force or strength of the query lieth in a supposal, that all the pursuers of the public liberties (except the excepted) have fallen into a delerium. For as the Scripture speaketh of a gift, that it blindeth the eyes, not of mad or foolish men, but, of the wise, yea and perverteth the words, not of hypocrites, deceivers, or the like, but, of the righteous 
a Deut 16. 19 ; so may it be said of any corrupt, yea or mis-notioned or misapprehended, Interest, that this also very frequently entangleth the judgements and understandings of men otherwise, and in other cases prudent and politic (it may be, more than) enough, yea and of such, who in re●pect of their ends and actions are not the worst of men. So that the dissatisfied may very possibly be mistaken about the natural and direct tendency of the late change of the government, without being supposed fallen into a delirium. But,  
4. If the Answer w●ll needs enforce a necessity upon me, to suppose, either the satisfied, or dissatisfied party in the land, to be fallen into a delirium, or any distemper of some affinity therewith, I must plainly and ingenuously profess, that I should offer much less violence to my judgement, to suppose the latter much more obnoxious in this kind, than the former Discontent or dissatisfaction, especially about the providential interposures of God, argues a much nearer neighbourhood to a delirium than a mind patiently and composedly apaid and satisfied herewith.  
5. If by a betting and approving the last late change, the Answer meaneth, the abetting it in the travel of it, as viz. by furthering, and assisting the production or bringing it forth; and so, the approving, or justifying of all the ways, means, or considerations, which contributed toward the production of it, I confess I question whether so many abetted and approved it, as the Answer supposeth. For I presume that this, terming the Clergy, base-spirited, and the Lawyers, oppressing, intends these epithets, not as individual, but as specifical (respectively.) If so, I can hardly think that either the Clergy, or the Lawyers (i. e. all in both of these kinds) ever did abet, or do approve, of the said change. If by abetting and approving, the answer meaneth, a willing, patient and quiet subject on unto it, approving it so far, as lawful to be thus subjected unto, doubtless there are far greater numbers, than what the answer speaketh of, who thus and in this sense abe● and approve of it. The commanders of the ships of this commonwealth at sea, withal under their command (respectively) most of (if not all) the Regiments of the army on land, as well in Ireland and Scotland, as in England; and so again, very many, if not all, the more considerable Cities and boroughs, and greater towns in England, have declared themselves abettors and approvers (in the sense distinguished) of the change into the present Government.  
I confess that in the proper and usual sense of the word, approve, viz. as it signifieth, to like well of, to justify, or commend, I know very few, scarce any (though very possibly there may be many) who have declared themselves approvers of the said change, viz. so far as this change was the contrivance, procurement, or work of men. Nor do I conceive that, in this sense, it ever was, or will be, pressed upon any man's conscience to approve it. It will serve for all politic, peaceable, and public ends and purposes, if it be approved by men so far as God hath had his hand in it, it being more appropriately his work, then men's; according to that of Daniel, He [i. e. God, not man, or men] removeth Kings, and setteth up Kings 
a Dan. 2. 21. , [i. e. changeth and altereth both Governors, and forms of government] I presume all that will be required of the people of the land, is, to approve of the present Government as lawful to be submitted unto [simply, and in the general] and as necessary to be submitted unto by them, whilst God shall please to continue it over, or among, them:  
6. The answer yetunder hand, as it falls somewhat unchristianly foul upon the Clergy (so called) in terming them, base-spirited, and so upon the Lawyers, in st●leing them oppressors; so on the other hand it makes them some kind of recompense, though (I presume) at unawares, and as much besides intention, as truth, in numbering them amongst the pursuers of the public liberties of this Nátion since the beginning of our divisions. I believe that the far greater part of both generations have no conscience of this honour. But though my heart be not with the generality or bulk of either profession, yea I judge the Nation very deplorobly miserable in being so disfurnished, as it is, with men of worth and conscience, in both; yet, 1. I believe we have Israel's proportion of good men, in both, one of a City, and two of a Tribe 
b Ier. 3. 14.  which consideration mediated (though, it seems, it could not obtain, or prevail) for somewhat better epithets to be bestowed upon the respective members of both professions, the base-spirited upon the one, and oppressing, upon the other. 2. If the persons meant by, the clergy, have of late times declared against, and rejected, the appellation, because of the offensiveness of it (which, as I remember, they have done) it is not ingenuous to reproach or twit them with it. 3. (and lastly) I believe that some of those, whom the Answer stigmatizeth, as base-spirited, have of the incorruptible seed of the Word of God begotten most of the most truly noble and heroic spirits in the land.   

Query VI.  
Whether was that supposition of Moses without sufficient reason, or gronnd, when, upon his avenging one of his Brethren by smiting the Egyptian, who oppressed him, he SUPPOSED that his Brethren would have understood how that God by his hand would deliver them? Or were not his Brethren dull and slow of heart in not taking the kindly impressions of such a providence, and not understanding, that pregnant intimation from God, that his Counsel and Will was, to appoint and make his Servant Moses a Prince or Ruler over them, and this in order to the vindication of their liberties, the freedom of their persons from oppression, and to their further benefit and good otherwise? or do not they show themselves to be altogether unexperienced in the speech and language of high Providences, or at least to be either but dull and drowsy, or else cross and froward, Interpreters of the most signal dispensations of God, who do not understand that his will and pleasure is, to appoint such a person toties quoties, by whose hand he vouchsafeth unto a People a long continued series of extraordinary deliverances, for a Prince and Ruler over them? Or do not that people reject the Counsel of God against themselves, who say unto a Person so commended unto them, and appointed over them, by God, who made Thee a Ruler or a judge?  
For answer to this Query, we have another, but altogether irrelative 
Answer.  to it; viz. this, Whether had Moses been worthy the name and honour of a Prince and ruler, if, instead of guiding the people into Canaan, he had for his ease and pleasure sake turned again into Egypt? If Moses had built again the things, which he had destroyed, he had made himself a transgressor.  
Here is nothing at all in this answer, to the tendency or purport 
Reply and Animadversion.  of the Query. And i● had been (upon the matter) as much to the purpose, to have answered by querying thus; If Moses had been a martherer of his Father, and of his mother, and had committed inc●st with his sister, had he been meet to be appointed a prince or a Ruler over the people of God? For doubtless he was as far from turning back again into Egypt for his ease or pleasures sake, as he was from committing these abominations. Indeed the foolish, froward, and discontented people, were laying their heads together, and consulting, to make them a captain, who should lead back again into Egypt. And they said one to another, let us make us a Captain, and return into Egypt 
a Num. 14. 4 . But Moses was a man of another spirit: he was on●ly for the leading them forward towards Canaan, not for the carrying them back to wards Egypt. Or,  
2. If the intent of the said antiquery be to insinuate against the Person minded in the parallel of Moses, in the Queree, any such unworthiness, as if he were a man, who for his ease and pleasure sake meant to re●i●s●ave the people of this nation, the reflection is not only groundl●sse (and in this respect, scandalous, and un-christian) but likewise is, 1. Contrary to the verdict of common sense, which dictateth, that there is neither ease, nor pleasure, but care and trouble, and wearisomeness both of flesh and spirit, to be expected in that station of Government, wherein God hath placed him; and 2. To the very tenor and purport of those Articles, or Constitutions of the Government, to the observation whereof he hath solem●ly sworn; which are calculated and framed as it were on purpose for the preservation and maintenance of the public liberties of the people, and this with as much wisdom and contrivance, as can reasonably he expected from men; of which somewhat further in one of the additional Queries.  
3. (and lastly) It is not necessary that he who builds again the things, which he destroyed, should make himself a transgressor by his new building them. It was said of Paul to his great honour, by the Christians of his times: He which persecuteth us in times past, now preacheth the Faith, which once he destroyed 
b a Gal. 1. 23.  However, if these words in the Answer, If Moses had built again &c. be reflexive upon him, whom God hath given (Moses-like) for a Ruler unto this Nation, as if he should now be about to build again the enslavement of the people, which he hath heretofore destroyed, the reflection (as hath been already said, in ●ffect) is papably and putidly calumnious, and not fit either for the heart, or mouth, or p●n, of a Christian.   

Query VII.  
Whether did not God send THAT Moses to be a Ruler and a deliverer unto his People, who was refused by them saying unto him, who made thee a Ruler and a judge? Or is it not a matter of frequent occurrency and observation in the Providential Administrations of God, that such things are brought about and done by him, which, though as contrary to the minds and desires, as to the expectations of many good people, when they are new done, yet turn to an incomparable benefit and advantage unto them afterwards? Or was not the death of Christ, as a Sword passing through the soul of his Virgin Mother, yea and of many other holy and gracious persons, both men and women, by which notwithstanding they were highly raised in peace and comfort afterwards, and shall be eternally saved? Or did not eleven of the twelve Tribes of Israel side with the house of Saul against David's advancement over them, being for a time highly unwilling and discontented that he should be their King, under whose Government notwithstanding they flourished like a green bay Tree, and saw many years of the greatest prosperity and peace?  
The dissatisfied are fully satisfied in this, that all things work 
Answer.  together for good to those that love God. And so shall the present change: it shall discover the thoughts of many hearts, and make manifest whether men walk in the power of the spirit, which is of this world; or in the power of that Spirit which is of God: which is a blessed business, and of great advantage.  
Though there be little or nothing in this Answer to the purport 
Reply, & animadversion.  of the Query, yet let us animadvert somewhat upon it.  
1. It is good tidings to hear that the dissatisfied about the late change in government, will be satisfied, especially fully satisfied, with any thing. There is the more hope that in time they will be satisfied with that also. But,  
2. If they be so fully satisfied with the Word of God, why are they not, competently at least, or however, tolerably, satisfied with the works of God also? Or is it not his work (as we lately heard from Daniel) to remove kings and to set up kings; and consequently to make all the changes and alterations in Government that are found in the world? Or is any work of God, compared with his word, so heterogeneal or dissonant to it, that he that is fully satisfied in the one, should be capable of no satisfaction at all in the other? And  
3. If the present change shall work together for good to those that love God, why do not those who love God, especially being fully satisfied in the truth and certainty hereof, rather (according to the Apostles exhortation, in every thing to give thanks 
a 1 Thes. 5. 18 ) give thanks unto him for the change, at least so far, and in such a respect, as it worketh for good to them, than murmur or complain against it, or suffer Satan to fill their hearts with wrath, discortent, or indignation, because God hath either brought to pass, or however, suffered it to come to pass? I believe that Jobs wife would not have uttered herself in such passionate discontent, as she did, because of her husband's sufferings, though deep and grievous, had she indeed believed that they would have wrought for good unto her. Should men be offended at their benefactors?  
4. It is confessed that the present change hath already discovered the thoughts of many hearts, and may (probably) discover many more. But that it should make manifest, whether men walk in the power of the spirit of this world, or of the Spirit which is of God, is in no degree probable, scarce possible; unless (haply) it be by some such after fruits or consequents of it, which at present are hardly imaginable. For it is a clear and manifest case, that they do not all walk in the power of the spirit of God, who murmur and are offended at it, and oppose it (witness the walkings of the conspirators against it, lately discovered and apprehended) and so again that all they, who are satisfied with it, and who live peaceably, and with comfort under it, do not walk in the power of the spirit of this world. For if they who tremble at the Word of God, and dare not rebel against it, and this Word expressly chargeth, Let every soul be subject to the higher powers; and, that the powers that be, are ordained of God; and again, that whosoever resisteth the power, resisteth the Ordinance of God &c. if such men (I say) as these walk in the power of the Spirit which is of God, and not of the spirit of this world, than all those who for conscience sake are subject to the Government brought in by the late change, cannot so much as with any face of reason, or of truth, be judged to walk in the strength of the spirit of this world, but of the Spirit which is of God. So that if the present change be a touchstone of persons walking in the power of the one Spirit, and of the other, the dissatisfied are much more like to be found walkers in the power of the worser spirit, then of the better. But is a very inconsiderate and ill digested notion, to conceive, that either a going on the right hand, or on the left, in political questions or disputes, should make it manifest whether men walk in the power of the spirit which is of God, or of the world. I am strongly inclined to think, that men of this notion, understand but little what it is to walk in the power of the spirit of God. There are other manner of touchstones for the discovery of the two sorts of walkers mentioned, than a State quod libet, or the adhering in judgement to one side or other of a Dialectical question about a form of Government, which yet are very insufficient to manifest the one kind of these walkers from the other. I confess that a very great number (I suppose I might safely say the far greater part) of th' 〈…〉, who walk in the power of the spirit of the world, are manifest more then enough, without being manifested, either by their satisfaction, or dissatisfaction, about the present change. But the manifestation of so much as a considerable number of those, who walk in the power of the spirit which is of God, is hardly procureable or attainable, not only not by the said, either satisfaction, or dissatisfaction, but not by symptoms of a far more searching and important signification, than these.  
5. (and lastly) The fruits of the blessed business, and great advantage, of which the close of the answer speaketh, are no more like to grow upon the tree pretended (in the former part thereof) to bear them, than grapes are to grow upon thorns, or figs on thistles.   

Query VIII.  
Whether are not children like to receive better quarter, and terms of love, care, provision in things necessary and convenient, &c. from their natural Parents, and such who begat them, then from strangers, or persons not so nearly related to them? Or is any community of men, or body of people, like to be so naturally regarded and cared for in the things of their comfort and peace, by any other kind of Ruler, or governor whatsoever, as by those, who, under God, have been the Preservers of their lives, liberties, and estates, by exposing their own persons to all the difficulties, hardships, and hazards of war, and jeoparding their lives themselves in the high places of the field, where death for the time had his throne? Or doth not the Preserving of a people upon such terms as these, as kindly, as naturally, as affectionately, endear them to their Preserver, as the act of procreation commendeth children unto the love and tender affections of their Parents? Or is not the Act of Preserving of very near a ●in to the Act of Begeting? If the premises will stand, who are more desirable by a people in the places of Rule and Authority, than those, who have been their great Preservers?  
To this query we have only this petty impertinency for answer: 
Answer  but for this brevi●y we shall have consideration in words in the answers to some of its fellows following. It seems the Government is placed even where the Querist would have it. But let us be patient till we see the fruit, and then we shall know the tree thereby of what kind it is.  
1. Oh that the Answerer could persuade himself and his dissatisfied party, to harken to the voice of his own Christian admonition and exhortation here, and to be content and patient, until they see the fruits of that Government, which with so masculine an effeminacy they decry without end? How blessed a business and great advantage might this patience of theirs probably prove unto the nation! But  
2. How preposterously irregular and unreasonable is the Answerer, 
Rely and Animadversion.  with his dissatisfied party, to labour in the very fire, as they do, for the hewing down a tree, as corrupt and nought, whilst as yet they confess they know not of what kind it is, nor what fruit it will bear! The words of the Answer are of an express import this way; Let us be patient till we see the fruit, and then we shall know, &c.  
3. If the sig-tree in the parable (Luke 13.) instead of being diged about and dunged to make it fruitful, had by the dresser of the vineyard, been mangled, chopped, hacked, dismantled of her bark, principal boughs, &c. the native fruitfulness, or that which by an orderly digging about, and dunging it, it might have been brought unto, could not be estimated, judged of, or known. As oppression is said to make a wise man mad ; so may misusage or mishandling, make a good and a fruitful tree, barren, or the fruit of it, degenerous, and not answerable to the native goodness of the tree. Neither can the real worth of a good government, or governor, ever be, experimentally, or by their fruits, sufficiently known, if those, who live under them, and should live in subjection unto them, be continually quarrelling and provoking, and by all men's weakening the hand of both from being lift up unto those ways and methods for public benefit, which are in their hearts. A tree is known by the fruit; [viz. if it be planted in a soil proper to it, and hath that culture and husbandry bestowed on it, which the nature and kind of it requireth.]  
4. (and lastly) If the Querist would have the Government placed even where it is, although the Answer casteth the very seeming, or appearance, of such a thing, as a blemish or blot upon him, yet he knoweth no reason why he should be ashamed of the comportment of his will with the will of God. Certain he is, that God is willing that the Government should be placed, even where it is; yea he judgeth, and ver●ly believeth that God is not merely or barely permissive in this his will, having been operative with so high (I had almost said, miraculous) an hand towards the accomplishment and effecting of it. In which respect the Querist cannot but judge, that God is willing that the Government should be placed even where it is, etiem voluntate approbante, even with his will of approbation. However, if the Answeret shall pretend knowledge of a wiser, or better, disposition of the Government, than even where now it is placed, the Querist must profess that he knoweth not how to submit his apprehensions of the wisdom and goodness of God, unto any conceit whatsoever, whereof, either himself, or any other; is capable, of the wisdom or goodness of men.   

Ix..  
Whether are not they rather backbiters of sin, than Reprovers, who importunely declaim and cry out against the Sins of those that are Absent? Or is not this a most unworthy practice of men, to insinuate themselves into the hearts and affections of simple and inconsiderate people, by causing, or tempting them to think the better of themselves, whilst others are reproached and declaimed against in their hearing, as persons more sinful and unworthy, than they? Or have not daring and bold speeches uttered against Superiors, and persons in Authority, tending to blemish them, or to impair their honour & esteem, always been of an affectionate and captivating resentment with the more ignoble and lower-spirited sort of men, causing them to have the persons of those, who utter them, in admiration, as worthy Assertors of the Liberties of the People, and exposing their own liberties, yea and lives also, to make the purchase?  
Instead of an answer to this query, this is said, No doubt the sins of those that be absent, may be upon many occasions spoken against, or else the Scriptures had never kept upon record 
Answer.  the sins of Noah, David, and others to be spoken of even in all generations. Yea there are many cases wherein we are partakers of other men's sins, if we do not in our places bear witness against them. No doubt many servants of God in this nation have spoken against the sins of the late Court, and supertitions of the late Prelates, when as yet none of them were present: and yet were not accounted by the Saints to be transgressors, but faithful in their generation.  
This answer giveth the query a go-by, in stead of an encounter with a broad side: and looks a little towards it on the backside of it, nor caring to look it in the face; The query is far from 
Reply, & Anim adversion.  supposing that the sins of those that are absent, ought in no case, or upon no occasion whatsoever, to be reproved, or witnessed against. The truth is that no sin at all can be reproved, but what is like to be, as well the sin of some that are absent, as well as of any that are present. That miscarriage, and unworthiness which the query strikes at, is the importune, restless, and day-after-day declaiming against the sins of those who are absent, especially of their superiors, and such who are in authority, and this in a way to gratify and feed the corrupt and froward humours of those that are present; as when a ministry spends itself more in making those that are absent, worse than they are, then in making those who are present better than they are; ye in making those that are present worse than they would be otherwise, by making them judges of evil thoughts, and speakers of evil words, against those who have neither done them, nor (as they have raason enough to be confident) intend them, the least harms. The query witnesseth against such a practice as this, as unchristian and sinful; and suggesteth, that, of the two, it may rather be termed, a backbiting of sin, than a reproving. And this (I presume) cannot be opposed, either with Scripture, reason, or truth: nor doth the Answer lift up so much as the least iota against it.  
If it be here rejoined, that speaking these things, I put good men to rebuke without cause, reflecting upon them as guilty of such misdemeanours, whereof they are innocent and free; I Answer,  
That if these good men do not put themselves to rebuke by practising the things imported in the query, as unworthy, neither doth the query put them to rebuke. For this nameth no offender; neither doth it particular●ze, characterise, or point at any person, more, or otherwise, than the Scripture itself, when it saith; Thou shalt not revile the Gods, nor curse the Ruler of thy people 
a Exod. 2●. 28 . He that doth not revile the Gods, not curse the Ruler of his people, is not at all reproved, or condemned, by this Scripture, but rather justified, and commanded, in his innocency from these great offences. Nor should the query beat the air, unless it should suppose some persons now in being, guilty of the crimes therein censured. If the Genius and tendency of it be as proper to keep men innocent, as to bring them who have transgressed, to repentance, this is enough to assert the usefulness of it, though there were no person upon the face of the Earth touched in a way of reproof by it. Yea they who can wash their lips in innocency from the foulness there specified, are virtually praised, and not at all disparagingly reflected upon, by it. If the Answer could have justified any thing, either by the Scriptures, or by the approved practice of the Saints in any generation, which is made sin, or censurable, by the query, it had deserved the Name and acknowledgement of an Answer. But the Answer having nothing to lay to the charge of the query, neither shall the Querist be further troublesome to it.   

Query X.  
Whether is there any instance or example to be found in all the Scripture of any Prophet, or faithful Servant of God, who counted it a pleasure to declaim against their Rulers before the people; especially against any such Ruler, whom they acknowledged, or knew, to be a person fearing God, and withal, a man, the tenderness and goodness of whose Conscience they could not lightly but know to be such, which made him utterly averse as to any penal vindication of himself, (especially upon the persons of such men, whom he had the least cause of all to judge godly,) though highly injured and provoked by them? Or is it not a most unworthy strain of an un-Christian disingenuity, to tread and trample upon those with a foot of insolency, whom we know (or at least have very good grounds whereon to be confidently persuaded) that they are fast bound in their judgements, and consciences towards God, from rising up against us, to repair themselves, or to measure. out unto us according to the just demerit of such our misdemeanours against them?  
This Query hath produced us a larger Answer than any of its 
Answer.  fellows. There is no doubt many instances to be found: but some come to hand with little search. Amos he declaims against the sins, foretells the judgement that should come upon Jeroboam, and that to the people of the Land, and not to his hearing. And therefore Amaziah the Priest sends to the King (no doubt to curry favour with him) accusing the Prophet, telling him that Amos had conspired against him, and that the Land was not able to bear his words. Am. 7. Again, Jeremy sends Baruch to read the roll, which contained the sin, as well as the judgements of the Princes and people of Israel, to read the same to the people in the House of the Lord, the King not being present, but the Princes afterward told the King thereof, Ier. 36. Again, Am. 1. the Prophet doth declaim against the sins of several Countries with their Princes. Now surely he could not be present with them all at once. Again, the Prophet Ezekiel likewise being in Babylon with the first that went Captive, doth even at that distance by God's command, set his face towards Jerusalem, and declaim against the sins thereof, and in particular against the sins of the Princes. Ezek. 31. 22. Jesus Christ himself called Herod, Fox, behind his back. Yea it is hard to be proved that the servants of God were present with the Princes, whose sins they reproved.  
2. This supposition is born out of due season: for the patience gloriedin, is not so fast bound, as is supposed. (These last words relate unto the latter passage in the Query; Or is it not a most unworthy strain, &c.)  
1. There is not within the large circumference of this answer, 
Reply & Animadverti.  any oneline, or clause, that joins issue with the main import of the query, which is, whether there be to be found any instance in all the Scripture, of any Prophet, or servant of God, who counted it a pleasure to declaim against such their Rulers before the people, whom they acknowledged, or knew, to be men fearing God, and with all &c. To this point of the query, which is the heart and soul of it, the answer offereth nothing at all, but turneth aside to some examples of Idolatrous and wicked Princes and Rulers, as Jeroboam, Jehojakim, &c. against whom, together with their people partakers of their sins, some of the Prophets of God, by immediate, particular, and express revelation, were charged to prophesy, and to denounce the judgements, which he had determined to bring upon both, in case they did not timely repent. And because these expresses from God, concerned, as well the people, as their Princes, and the people being many, were the more considerable party concerned in these messages; nor had the Prophets entrusted with these messages, always opportunity to convene the people and their Princes together, therefore sometimes they delivered their burdens, or messages from God unto the people, the Princes being absent. But they always set down, or caused to be set down, in writing, the tenor of these their prophecies (respectively) that so they might be presented unto the Princes upon occasion; as is evident in the case of Jeremy's roll, (mentioned in the Answer) which was read in the ears of the King, Jer. 36. 21. and this after the sum and substance of it had been made known unto him before.  
What is there then in any, or in all, the examples insisted upon in the Answer, that doth so much as colourably parallel, or justify, the practice of those, who with turbulency of passion and discontent, prophesy the visions of their own hearts, (made of bitterness and blood) not against jeroboam's, Jehojakims', Herod's, Idolatrous or ungodly Rulers, but against David's, Hezikiahs', Josiah's, men zealous for God, lovers of righteousness, hating covetousness, &c. with open mouth, and in a clamourous manner, restlessly, and without crasing, pouring contempt and disparagement upon them, laying to their charge things which they know not, calling their light, darkness, making their straight things, crooked, traducing their faithfulness under the odious names and mispresentations, of promise-breaking, falsifying of words &c. and all this in the ears (for the most part) of an ill-spirited and inconsiderate multitude, with menacing or disparaging glances at all such being present, who shall make report of the words spoken unto him, or them, who are most concerned in them. So that the practices and deportments of the men now described in the business under consideration, have as little communion with the behaviour and carriage of the Prophets alleged in the Answer, as light hath with darkness, or righteousness with unrighteousness, or that which is from God, with that whih is from men. All circunstances (well nigh) in the proceedings of the one, and of the other, are diametrally opposite. 1. The Prophets, though they mentioned or named the sins of their Rulers before the people, yet they sought not hereby to render them odious to their people, or to incense the people against them, but rather to admonish the people, that if God were determined to punish their Kings and Princes for such and such sins, if in time they repented not, much less would ht spare them, being partakers with them in their sins, in case they remained stubborn and impenitent. But the men, whose justification is attempted in the Answer, insist upon matters of obloquy and charge against their Rulers, before the people, not to admonish them of any communion in sin with their Rulers, nor of any judgement of God hanging over their heads for such communion, but only, or chiefly (as is too too apparent) to create and work an odium or distaste in the people against their Rulers.  
2. The Prophets insisted only upon such sins of their Rulers before the people, whereof they were truly and really guilty, and which either by the light of nature, or the express Word of God, or both, they certainly knew to be sins indeed. Whereas the men we speak of, arreign their Rulers at the bar of their hearers, for matters of cavillation, and for such things, under the names of enormous crimes, or actions, which both by the Word of God, and by the Law and light of nature, are, under such circumstances, as under which they were transacted by them, not only or simply justifyable, or warrantable, but also, (as far as sober men, and of best and soundest understandings, are able to judge) worthy commendation.  
3. The Prophets (specified in the answer) were not only willing that the Kings and Rulers, whose transgressions together with the judgements threatened against them, they had occasion to declare in the ears of the people, should come to the distinct and perfect knowledge of what they declared in this kind, but likewise endeavoured and procured it. Goye (saith Christ; and tell ye that Fox, Behold, &c. (meaning Herod.) So the Prophet Abijah, 1 King. 14. 7. See also 2 Chrn. 21. verse 12. Whereas their preposterous imitators, are wont to reprove, disgrace, or threaten those, that shall inform their rulers of the truth of those things, which they (at their pleasures) speak of them before the people.  
4. The said Prophets never disparaged, or poured contempt upon their good, godly, or worthy Kings or rulers, in the presence or hearing of the people, but upon their Idolatrous, wicked, and unjust Kings only. But the tongues of their competitors are as drawn swords in the midst of the people, against such rulers, who themselves cannot but acknowledge to be men of a gracious anointing from God, Just, and Holy, and Good.  
5. (and lastly, that which is as much, or more, as all the former) The Prophets indeed, had a particular and express commission and charge by way of immediate revelation from God, in all things to speak, as they spoke, and do as they did in the premises, in which respect a necessity lay upon them in both. Whereas the by prophets, eyed by the query, and countenanced by the Answer, ●an upon their angry message without being sent from God, nor can they give any sober, or substantial account, that they were any ways led, or inspired by him, to speak the tenth of those revilings and hard sayings against the Rulers (one, or more) which God hath set over them, wherewith notwithstanding they have dareingly adventured to pollute their lips, and consciences, together, yea and the minds end thoughts of many others.  
2. Whereas the Answer pretendeth, that it is hard to prove that the servants of God were present with the Princes, whose sins they reproved; I rejoin, that if the Scriptures be of sufficient Authority, it is easy to prove, 1. That Samuel was present with Saul when he reproved him for the business of Agag and of Amalek, and so again, for his offering sacrifice, 1 Sam. 13. 11. 2. That Nathan was presenr with David, when he reproved him for his murder and aadulteris 3. The Prophet who reproved Jeroboam standing by the altar in Bethel to burn incense, was present with him, 1 King, 13. 12. 4. Eliah was present with Ahab, when he reproved him, 1 Kiogs 18. 18. And a another time, 1 Kings 28. 10 20. 5. That in like manner there was a neither Prophet present, when he reproved him 1 Kings 20. 42. 6. That Michiah also was present with him, when he reproved him, 1 King. 22. 17. 28. 7. that Elisha was present with Jeboram, when he reproved him, 2 King. 3. 13 8. That Hanani the Prophet was present with Asa, when he reproved him 2 Chron. 16. 7. 9 that Jehu the son of Hanani was present with Jehosapha●, when he reproved him. 2 Chron. 19 2. 10. That the Prophet who reproved King Amaziah, was present with him, when he did it. 11. That the Prophets were present with Manasseh, when they reproved him. 2 Chron. 33. 18. compared with 2 Kings 21. 10, 11, 12. 12. that John Baptist was present with Herod, when he reproved him, Mat. 14. 4. 13. That Peter and John were present with Annas the high Priest, and the rest of his Assessors in council when they reproved them, Acts 4. 19 14. that Paul also was present with the High Priest Ananias, when he reproved him, Act. 23. 3. So that it is not hard to prove that the Prophets and servants of God were present. (either formally, or equivalently, and for the most part, formally with the Princes, whose sins they reproved: but it is very hard, if not impossible, to prove, that ever they reproved the sins of good Princes or Rulers before the people, but only when themselves were present.  
3. (and lastly) The supposition [viz. concerning the tenderness, goodness, Patience, &c. of the Persons most declaimed against] which the Answer saith, is born out of due time, as if it had had no being till the publishing of the Queries, had (undoubtedly) received birth and being long before this, and lived (I verily believe) in the breasts of those very men, who now seek to slay and destroy it; or if not in theirs, yet in other men's, where it is as much made of, and delighted in, as it could have been in theirs. And whereas the Answer (inconsiderately, and with a little ven●m) adds; For the patience gloried in, is not so fast bound, as is supposed; I rejoin, 1. That here is no glorying in any man's patience, but only the patience of a man, modestly and with truth attested, or (more properly) supposed. 2. That the patience of a Magistrate, or chief Ruler, is not to be estimated by his regular and necessary severity in order to the public peace and tranqaillity of his people, but by his habitual deportment of himself under such personal wrongs and provocations, which may be pardoned or put up without the prejudice, or danger of other men. Therefore notwithstanding any thing yet acted or done, the Patience, which the Query supposeth, may in the language of the Answer) be as fast-bound, as it is supposed.   

Query XI.  
Whether doth not the Apostle, expressly charge and enjoin every Soul (without exception of any) to be subject to the higher powers, declaring, That whosoever resisteth the Power, resisteth the Ordinance of God, (Rom. 13. 2.) If so, do not such persons sin against an express Commandment of God, and this with an high hand, who, under what pretext soever, shall openly teach disobedience unto the Powers over them, animating and encouraging, yea by all unchristian and indirect means, incensing and provoking the people against the Powers, which God, whether in judgement, or in mercy, hath most justly placed and appointed over them? Or can the sin of resisting the Powers, be more pregnantly, unquestionably, yea or more dangerously and mischievously perpetrated and committed, than when those, who ought to live in subjection under them, are day after day, openly solicited, tempted, urged, yea upon Religious pretences conjured, to deny or refuse this subjection unto them, and are passionately, and (as it were) out of an ecstasy of zeal, born in hand, that whilst they break so signal a Command of God, they do him worthy service?  
This Query (it seems) hath by an equivocal generation, begotten two more, which Conjunctim call themselves an Answer to it. The former, this: Did the Authors hear those Teachers, which he doth defame? The latter this: Doth the Author judge 
Answer  that all commands of all Superiors, are always to be obeyed? Surely no: for than they should be found transgressors, who shall exercise the vengeance written against Babylon, when the kings of the earth their Superiors shall b wail her burning, as wholly avers to those providences: & they also who shall come at call to the Supper of the great God to eat the flesh of Kings and Captains, &c.  
To the former of these Questions I answer.  
1. That it rejoiceth in a thing of nought, building itself upon 
Reply & Animadversi.  the sand, in ead of a foundation, and supposing, that there are some Teachers in being, whom the Author of the Queries defameth. For if there be any such Teachers now upon the stage, whose protraicture is truly drawn in the last recited Query, they cannot be said to be defamed thereby, unless men may be defamed by the truth. Men may be ill reported of by the truth: It is no good report I hear of you (said Eli to his sons:) but John the Baptist did not (I conceive) defame the Pharisees and Sadduces, when he styled them a generation of vipers: nor did Christ defame Herod, when he called him, a Fox; nor Paul, Nero, when he termed him, a Lion. Or if there be no such Teachers amongst us, as that Query purporteth, there is no ground to complain that any are defamed by it. For those who are not such, it neither maketh, nor supposeth, to be such. Or if there be any, who are in part, though not altogether, such, as are there represented, and so likely in time to prove altogether such, the Query is so far from defaming these, that it is of a very proper calcalution to prevent their infamy (at least in the growth and increase of it) by presenting them, as in a glass, with such a face, the deformity whereof they cannot light●y but abhor, and so be far from making their own like unto it. Review also the latter part of the Reply made to the answer of the 9 Query.  
2. Whereas the said former Question interrogates, Did the Author hear those Teachers &c. I answer: the Author heartily wisheth that there were no such teachers, as are there described either for him, or any others, to hear. Yea he hopeth, that there neither are, nor ever will be, such Teachers, whose unworthiness will hold out, length and breadth, with that description; only he is more than jealous, that though he knoweth no men amongst us, yet there are sturdy striplings amongst us, likely in a short time to make men, of that generation.  
Or if the said interrogatory catcheth at any such advantage as this, that the Author of the Queries must needs go beyond the line of his Christian commission, in reproving, or blaming such Teachers, from whom he hath not personally heard the things, for which he reproveth them; his Answer is, that an accusa●ion even against an Elder may under two or three witnesses be entertained, how much more under double and treble the number? But more of this in our progress.  
The latter of the two questions, may well be a question indeed. For doubtless the Author is every whit as far as the Answerer, if not somewhat further, from judging, that all commands of all superiors are always to be obeyed. Nor can he well imagine why such a question as this should be put. By, resisting the powers, neither doth the Apostle, nor the Query, understand, a non-complying [obedientially, or practically] with all those that are in power, in whatsoever they shall command; I never knew, nor heard of, so much as any one man, who was thus minded; but, by the phrase of, resisting the powers, [viz. which are, and are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, sovereign or supreme] the Apostle (questionlessely) meaneth, a denying subjection to these powers, as such, [1. a refuseall of obeying them in such commands, which they have a right o● authority, to impose upon men, which right extendeth only to things lawful.] For no Power or powers whatsoever, have any right to impose any such command upon any person, which the person commanded hath not a right or liberty from God, to obey. 'tis true, the powers we speak of may be resisted in a worse sense than that now opened; as viz. when they are not only rejected in their lawful commands, but their subversion and ruin attempted also, whether by force, or by politic insinuations or counsels. He that either disobeys the lawful commands of the powers that are, or by force endeavours, or by subtlety contrives, their abolition, may very properly be said to resist the powers. But,  
2. The instance of the execution of the vengeance upon Babylon, is very improper to prove, that superiors may be resisted in unlawful commands. For evident it is from Rev. 17. 16. that those who shall execute the vengeance that is written against Babylon, shall have the concurrence of their Kings, or Princes, with them therein. And the ten horns which thou sawest upon the beast (interpreted to be the ten Kings, who at first gave their power and strength to the beast, and made war against the lamb. v. 13. 14) these [viz. amongst them, some, if not all, of them] shall hate the whore, shall make her desolate, and shall eat her flesh, and shall burn her with fire. And for the Kings of the Earth, spoken of chap. 18. 9 here said to have committed fornication, and lived deliciously with her, and to bewail and lament for her, when they behold the smoke of her burnings, &c. they either are such of the former Kings, who shall not join with their fellows in hating the whore, making her desolate and naked, eating her flesh, &c. but persist in their adulterous league with her to the very last; or else they may be, the Cardinals, and Great Bishops of the Antichristian Sea, who in respect of their wealth, power, pomp and external magn●ficance, may be termed, Kings or Princes of the earth.   

Query XII.  
Whether do not all Christians stand expressly charged, to make supplications, prayers, intercessions, and giving of thanks, as for all men, so more especially for Kings, and ALL that are in Authority, that they may lead a quiet and peaceable life in all godliness and honesty? If thus, do not such Christians notoriously prevaricate with the scope and intent of their own supplications and prayers (at least if they supplicate and pray according to the prescription of the Holy Ghost, now mentioned) who labour in the very fire without ceasing to make proselytes unto Barabbas, in stead of Jesus Christ, striving might and main to season all they can, with principles of turbulency and sedition, and to mould their Christian Brethren into such counsels and resolutions, which no man can reasonably imagine or expect, but that they should, or will, exasperate those in Authority into such ways, which must needs make their lives less quiet and peaceable?  
To this Query, this bimembered Answer is given. 1. Kings 
Answer.  and Governors that do oppose the testimony of Jesus, that breaks forth and is proper to their generation, are indeed to be interceded for, but not to be given thanks for, no more than we are bound to give thanks for thieves and murderers, because the Apostle hath commanded thanks to be given for all men.  
2. The Author should have declared what those principles of sedition be. Paul's principles were counted seditious, and yet they were only such things, as concerned the kingdom of God, and name of Jesus.  
For the first member of this answer, it is quite besides the matter 
Reply, & animadversion.  of that part of the Query, to which it pretends the relation of an Answer. For this speaks of the prevarication of Christians with the scope and intent of their own supplications and prayers, in case they pray according to the prescription of the Holy Ghost, 1 Tim. 2. 12. The Answer excepts nothing against praying or supplicating for any sort of men, but against giving of thanks for some men; concerning which the Query moveth nothing at all, further than the bare citeing of the words, giving of thanks, amongst others, in the passage transcribed from the Apostle.  
What testimony of Jesus it is, which this part of the Answer supposeth to be proper to a generation, and more especially to this generation (for this is the emphasis of the busine) he Answerer should have declared, as he saith to me concerning the principles of sedition, of which I speak. It seems there were some in Paul's days, who troubled the minds of many with this not on or Doctrine, that the day of Christ was at hand, 2 Thes. 2. 2. Yet this was no testimony of Jesus proper to that generation; with what confidence soever it might be pretended to have been such. And to set a few people a gogg with a conceit, that if they might choose and set up such or such Persons in places of power and Authority over them, they should lay the foundations of the fift monarchy, and suddenly bring the kingdom of Christ (so much spoken of) upon the world, is no testimony of Jesus proper to this generation. For Jesus hath nowhere declared such a propriety as this, to reside in such a Doctrine, or testimony of him, as that now mentioned. If by, proper to a generation, the Answer meaneth, commodious, useful, or necessary to a generation, certain I am that the doctrine of subjection unto the Higher powers is very proper to this generation.  
But concerning what the answer speaks (though eccentrically to the query) against giving thanks for thieves and murderers; doubtless in such a sense as we ought, or may, pray, or intercede for them, we may and aught to give thanks. For, for whatsoever good thing we may, or aught, intercede, or pray for on their behalf, we may and aught to give thanks, when God vouchsafeth to give it unto them. The matter of our prayer or interceding for them, ought not to be any thing sinfully evil: nor ought the matter of our giving of thanks for them, be any such thing (I mean, that is sinfully evil in them,) but only that which is good, as being some expression or testimony of the goodness of God towards them. But this is more against the Answer, then for the query.  
Whereas the latter part of the Answer, instructeth me in my duty, and telleth me that I should have declared what those principles of sedition be, whereof the Query speaketh, considering, that Paul's principles were counted seditious, which yet were only such things, which concerned the kingdom of God, &c. I repone (by way of excuse for my oversight, or failing, in this point,) 1. That I was rank of belief, that no person, who would vouchsafe to cast his eye upon the Query, could look upon, either the Querist himself, or any other person in the least degree considerable amongst us, as no more able to distinguish between principles of sedition, and things which concern the kingdom of God, than those Pagans and professed Infidels were, who so broadly mistook Paul's principles, as the Answer suggesteth. If my confidence in this kind did ill become me, I do accept of the blame, and shame, of it. But, 2. (to redeem my oversight in the premises, and obey the voice of the admonition given me) I declare, 1. (in the negative) that by, principles of sedition, I did not mean things concerning the kingdom of God; nor, 2. things of a doubtful disputation whether they were (I mean, principles of sedition) or no; but (in the affirmative) such Doctrines, tenants, or Conceits, which in the eye and judgement of any considering man, not intoxicated with the cup of the same notions and designs, have a manifest tendency in them to disturb the course of the present Government, to alienate the hearts and affections of people from those rulers and Governors, which God hath judged meet to set over us, and consequently to prepare them for tumultuous counsels, and practices, and for a conjunction with disaffected persons, who shall at any time appear in the least degree considerable for the re-embroiling of the nation in order to an alteration, of the government, or Governors of it. Besides, I verily believe, that there is not one of many but sufficiently understands what the query meaneth by, Principles of turbulency and sedition, without any such Declaration, as the Answer seems to require.   

XIII.  
Whether are such men filled with the Spirit of God, or with a contrary spirit, who, in stead of giving thanks unto God for those in Authority (which is the express Command of the Apostle, as we heard— that giving of thanks be made for all men, For Kings, and for ALL that are in Authority, &c.) do little else upon all occasions but fill the ears of men with their discontents, complaints and murmurings against those in Authority? And whether are not murmurers and complainers 
a Jud. 1. 6. , and so again, traitors, heady, high-minded 
b Tim. 3 4. , and again, men who despise Government [or Lordship, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}] presumptuous, self-willed, NOT AFRAID to speak evil of dignities 
c 2 Pet. 2. 10 , ranged by the Holy Ghost himself amongst persons highly disapproved by God? And whether is not that wisdom, which is from above, as well peaceable, as pure, gentle, and easy to be entreated 
d Jam. 3. 17. , as that which is found in persons, having bitter envying, and strife in their hearts, earthly, sensual, devilish 
e Jam. 3 14. 15. ?  

To this Query, this Answer tripartite is given.  
1. It were better to try the spirits, then by Querying of what spirit some are of, to gratify the carnal world, who is always 
Answer  ready to reject that Spirit which is of God.  
2. To reprove the sins of Government, is not to despise Government, but to remove from it that which makes it desspiseable.  
3. The wisdom from above, is first pure, then peaceable.   
To the first member of this Answer; 1. That the main design 
Reply & Animadver.  of the Queries, both divisim, and conjunctim, is to try spirits, and to discover who are the persons that in their deportments about the present Government and governors, are acted and led by the spirit of God, and who, by their own spirits, or by the spirit of the World. Therefore if the trying of spirits be so commendable a work, the Answerer hath no cause ●o blame the Queries, at least in respect of their projection, or end. If they have not quitted themselves in their undertaking with that dexterity, or regularness of proceeding, which was to be desired, nor done their work to satisfaction, there is this to be said for them; that their will was good, only how to perform it they found not.  
2. I do not at any hand understand, how the Querying of what spirit some men are of, should be any matter of gratification to the carnal world. It is a greater and more dangerous gratification of them, either so to speak, or so to do, that they may be encouraged or persuaded, that such persons, who are of their spirit, are of the Spirit which is of God.  
3. Nor is it always, or universally true, that the carnal World is ready to reject that Spirit, which is of God, if by carnal world, be meant all persons at present unregenerate. For how then should the world in any part of it become regenerate? Doubtless no man becomes regenerate by rejecting the Spirit of God, nor by a readiness to reject it, no nor whilst either of these are found in them. But this is little to the business before us.  
The second member of the Answer, in directness of terms contains nothing but a most true and worthy sentence: only a little explication would strengthen the claim of it to this honour. To reprove the sins of Government, [with a Christian gravity, and with a discovery of an honourable esteem of that Government itself, the sins of which we reprove] is not to despise the Government; but it is a matter of easy miscarriage, to reprove the sins of Government after such a manner, as herein to betray ourselves that we are despisers of Government, yea and to encourage those that hear us to despise it also.  
2. It is one thing to reprove the sins of Government; another, to asperse it with the imputations and charge of such sins, of which it is not guilty; and then to fall heavy and foul upon it for such sins, of which, either the strength of our disaffections only, or the weakness, of our understandings, or both, have made it guilty.  
The words of the third and last member of the Answer, are of too great an inspiration to be questioned. But 1. it is no impurity not to reproach, revile, or curse, the ruler of a man's people. 2. From the express tenor of the words, that wisdom, which is not peaceable, whatever it may pretend to purity, is evicted not to be from above. But (saith the Apostle James) if ye have bitter envying and strife in your hearts, glory not, and lie not against the Truth [by saying or thinking, you are men truly wise, when as you are nothing less] This wisdom descendeth not from above: but is earthly. &c.   

XIV.  
Whether did not Satan (the great Enemy of the peace and safety of mankind) desire to sift the Apostles rather than any other sort of men, [i. e. to disturb and trouble their fancies, memories, understandings, &c. for a time, with an intent and hope by this means to draw out of them some soil or dross, some unworthy carriages, or other, which coming from them, he knew must needs be more serviceable for his ends, than the same, or the like, coming from other men.] Or doth he not in these days labour in the very fire to disturb the principles, distemper the imaginatives, disorder and confound the reasons, apprehensions, and understandings of such men, whose disordered actings and miscarriages he supposeth will be of highest conducement to his ends, which are known to be, the trouble, misery, and destruction, of the poor creature called Man? Or are not such men, the men of this character, whose zeal hath so highly commended them to the opinions and thoughts of many devout and well-meaning men and women, that they judge their thresholds to be much nearer the threshold of God himself, than other men's?  
Against this Query, this Answer magnifies itself.  
We find none of the Apostles that Satan had this advantage 
Answer  against, but Peter, who was so confident of his own abilities that he thought none so able to stand, as he. And they are nearest unto Satan's sieve, who count themselves the masters of wisdom, and rationality, in their generation. And as Satan had the greatest advantage upon men of that temper; so when God stirs up instruments to bear forth any testimony of his in their generation, he cl●useth the weak and the foolish things of this world. Not that they are foolish: for there is no wisdom like to that which is from above. But so they are called, because so esteemed by the world, in which they live, and with which they contend to the loss of their honours, names, estates, and therefore are counted fools. But notwithstanding they are known to be of God by those poor souls, that walk in the light of the same spirit of God which they walk in. To these things,  
1. The Scripture will not allow it for truth, that Satan had 
Reply & Animadver.  not the advantage of sifting against ANY OF the Apostles, but Peter only. For presently upon the apprehending of Christ by the multitude, that were sent from the chief Priests and elders with swords and staves against him, it is expressly said, that all the Disciples (as well as Peter) forsook him and fled (Mat. 26. 56. This was an effectual sifting. Yea Peter (it seems) in case it be supposed that he fled also, immediately repented of his flying, and showed more courage (at least for a time) than any of his fellows. But,  
2 If Peter was therefore more obnoxious to Satan's sifting then the rest of the Apostles, because he was so confident of his abilities, that he thought none so able to stand, as he, this is fully concurrent with the design of the Query. For I verily believe that there are no men more confident of their abilities, or that think they are more able to stand, than the Persons looked upon by the Query, and admired by the Answer.  
3. If they who count themselves the masters of wisdom in their generation, be the men that are nearest unto Satan's sieve, I believe the same Persons will be found to inherit the relation of this proximi●y too. Nor can I easily persuade myself, that the Answerer himself, whoever he be, one, or more, is able to persuade them out of a corceit that they are equal (at least) to the first born sons of wisdom in their generation.  
4. It is the sense of wiser men than I, and these not a few, that the men, whom the Answer would make contenders with the world to the l●sse of their honours, names, estates, and upon this account, to be counted fools, are rather gainers in all these, than losers in any, by that contest, wherein they have lately appeared (and which they still prosecute) I can not say, with or against, the World, but with Persons of as much Christian worth as I know any, so that by considering men, they are counted rather subtle, than fools, in entering the lists of their present contention.  
5. I confess that those souls, who walk in the light of the same spirit with them, may very probably be exceeding confident, and imagine that they know, that they are of God, in as much as every man's ways seems right in his own eyes; and consequently, other men's ways, which are the same with theirs, must needs seem right also.  
6. (lastly) Neither doth God always choose the weak and foolish things of this World, for his instruments to bear forth every testimony of his in their generation. Luther, Melancthon, Calvin (with many others of like note about their times) were none of the weak or foolish things of this World, but men of great endowments, guilts, abilities of learning, knowledge in tongues, arts and sciences &c. and yet these were chosen by God to bear forth a great testimony of his in their generation. Not to speak of Moses, his great Instrument of old for the service and purpose here mentioned, to whom the Holy Ghost himself speaking by the mouth of Stephen, giveth 'tis testimony, that he was learned in all the wisdom of the Egyptians, and that he was mighty in words, as well as in deeds; Paul himself, who was a chosen vessel 
a Act. 7. 22.  unto him to bare his Name even befors Kings 
b Act. 9 15. , had nevertheless been brought up at the feet of Gamaliel, (a Doctor of the Law, and a man of great reputation in his generation 
c Act. 5 34. ) and was taught according to the perfect law of the Fathers 
d Act. 22 3. ; yea, and immediately before his being stirred up by God to bear forth his testimony, was by the great men of the world in his generation, highly esteemed, and judged meet to be employed in their greatest affairs. Therefore neither was he any of the weak or foolish things of the world. The rest of the Apostles, however before, and at, the time of their calling to be Apostles, they might be numbered amongst the weak and foolish things of the world, yet before God sent them forth to bear his great Testimony unto the World, they were extraordinarily and miraculously endued with strength from on high, with wisdom and great understanding, with the knowledge of tongues, and much other learning, as is to be seen in their writings. Nor do I believe that God ever stirred up any instrument to bear forth any testimony of his in their generation, in any solemn or public manner, but only such, whom either he found men of worthy gifts and abilities at the time of his stirring them up, or else whom he furnished accordingly, in or upon their stirring, before he employed them in any such service. The Scripture indeed saith, that God hath chosen the foolish things of the world to confound the wise, and the weak things of the world to confound the things that are mighty, 1 Cor. 1. 27. [speaking (as is evident from the context) of the mean condition, and esteem of the generality or greater part of believers in the world, in comparison of the great and numbers of rich men, learned and prudent men, men in high places who oppose or reject the Gospel, according to that of Christ, Mat. 11. 5 the poor receive the Gospel, as the former translation read it] but it nowhere saith, with the Answer that he hath chosen the weak and foolish things of the World to bear forth his testimony in their generation in a ministerial and public way.   

XV.  
Whether is there any kind of zeal more ecstatical and fiery, then that which is blind, and without knowledge? Or was it not such a zeal as this, which made the Apostle Paul himself, whilst yet a Pharisee, exceedingly mad against the Saints, in so much as to persecute them even unto strange Cities 
a Act. 26. 11 ? Or were not the Jews, to whom notwithstanding Paul bears this witness, that they had a zeal of God, the fiercest enemies of all others, to the most worthy and faithful Servants of God? Or was it not a spark of this unhallowed fire, that provoked the two Disciples, James and John, to demand of Christ, whether they should not command fire to come down from Heaven to consume the Samaritans, because they received them not? Or did not the Lord Christ upon their motion turn himself towards them, and rebuke them in these words; Ye know not what manner of Spirit ye are of ? Or do they understand and consider of what spirit, they either are, or aught to be, who (in effect) call for fire, not only from Heaven, but from Earth also (I mean, from the vulgar, and less considerate sort of people) to destroy, if not the persons, yet the power and Authority (which must needs endanger the persons also) of such Rulers amongst them, who do not receive their notions and Doctrines about Government, and submit to an investiture from them, and such as they please to join in the Act of this investiture with themselves?  
This Query is presumed satisfied with this bimembrous Answer.  

1. If zeal without knowledge, be bad, surely knowledge of, without 
Answer  zeal against, the sins of our generation, is much worse, and shall receive the greater condemnation.  
2. The people that know not the Law, are cursed, said the Pharisees of the hearers and followers of our Lord Jesus.   
To the former part of this Answer, thus. First, the Answerer 
Reply, & animadversion.  had small cause to reflect upon the Querist, as a man without zeal against the sins of his generation. His Queries themselves are, with the best strength he could readily put to them, bent against some of the greatest sins (at least in his judgement, and as far as his knowledge extendeth) of his generation; as viz. turbulency of spirit, running without sending, reviling Magistrates, murmurings and discontentments against the gracious and wise dispensations of God towards the Nation, believing of spirits without trying whether they be of God, or no (with others of affinity with these.)  
2. Zeal, being nothing but the strength and fervour of desire to accomplish some end, it may expressed otherwise then by blustering, or by crying out, either in the streets, or temple. Christ showed as much zeal, or strength of desire, to propagate the gospel and save the precious souls of men, by not striveing, nor crying, nor causing his voice to be heard in the streets, when time was; and so in not breaking a bruised reed, in not quenching smoking flax, &c. as he did in terming the Scribes and Pharisees, hypocrites, serpents, a generation of vipers, and thundering out woe after woe against them. And when the sins of our generation are more likely, according to principles of sound reason and judgement, to be redressed by a spirit of meekness, or private and affectionate applications unto those, who are the great offenders, he may be every whit as zealous for the redress, who in such ways as these attempteth it, as he, who with bitterness of spirit, and a Stent●●ean voice declaimeth against the said sins upon the house top. Nor did the Apostle Paul intend, either to quench, or to abate, Timothy's zeal against sin, when he thus instructed him: And the servant of the Lord must not strive, but be gentle unto all men, apt to teach, patient, instructing with meekness those that oppose themselves, if God peradventure will give them repentance— and that they may recover themselves out of the snare of the Devil &c. 
a 2 Tim. 2. 24. 25. &c. .  
3. (and lastly) Although (possibly) knowledge of the sins of others, without zeal against them, be simply worse, than zeal without knowledge, considered only as such, and apart from its fruits and actings; yet never did the knowledge of other men's sins without zeal against them, produce the like sad and grievous effects, at least directly, in the World, yea or amongst the Saints themselves, as zeal without knowledge, especially when indulged, and commended by others in the blind and irregular actings of it, hath frequently done.  
To the second prrt of the Answer, I rejoin;  
1. If the Pharisees had spoke truth of the hearers and followers of Christ, in saying, that they knew not the law, they had spoken nothing but truth, in saying, they were cursed, notwithstanding their hearing and following Christ. For they who not long after, cried, crucify him, crucify him, had been hearers and followers of his formerly.  
2. Were it granted, that the hearers and followers of Christ were unjustly and untruly charged by the Pharisees (who were enemies to Christ, and his Doctrine) that they knew not the law; this is no proof, so much as in colour, that therefore all those, who are hearers and followers of a fallible spirit, and subject unto error (how importunely soever it may pretend to be from Christ) are falsely, or unduly, charged to be ignorant of the Law, especially when they are thus charged by persons that are friends to Christ, and love his Doctrine, and know the truth. As because Moses and Aaron were unjustly charged with murder, or killing the people of the Lord, by the congregation of murmurers , it doth not follow that therefore David was unjustly charged by Nathan (the Prophet of the Lord) with killing Uriah the Hittite So that this part of the Answer also being touched, vanisheth like the apples of Sodom, into nothing.   

XVI.  
Whether is the assertive or high-bearing confidence of men, any demonstrative, yea or competent, argument or ground of truth, in what they deliver and avouch upon such terms? Or did any man, or any sort of men, ever fly an higher pitch of confidence than the Jews when they notoriously belied the Lord Jesus Christ, expressing themselves thus: Say we not WELL that thou art a Samaritan, and hast a Devil? Or did they not speak very ignorantly, wickedly, and falsely, when they pleased themselves with an high and confident conceit, that they spoke WELL, and nothing but the truth? Or, are not the grounds of most men's confidence, rather ignorance, or want of consideration, of such things, which are strongly objectionable against their notions and apprehensions, in conjunction with a vain glorious humour of being thought Demi-prophets, and persons of a more familiar converse with God, than other men, than any well-grounded knowledge or comprehension of the certain truth of those things, which they affirm?  
This Query is conceived to be balanced with this Answer.  
True; but yet an high bearing confidence, grounded upon the threatenings and promises that are in the Scripture of truth, is 
Answer  ground enough to bear up the Assertors against the world round about. It is not will to bear the World in hand, that the men of your opposition have no grounds of their confidence.  
Surely there are some men of more familiar converse with God, than others are. Let us cope with this also.  
1. It is not sufficient that our confidence be grounded upon the threatenings and promises that are in the Scripture of truth, unless 
Reply, & animadversion.  1. they be grounded upon them rightly understood: and 2, unless they be also grounded upon them regularly, i. e. after such a manner, and with such evidence of reason, that any sober and considering man may say and conclude thus: these threatenings, and promises, being true, in such, or such, a sense, he that is confident upon their authority of such or such an event to come to pass, cannot possibly be deceived. If the high-bearing confidence so much indulged in the Answer, were brought to this touchstone, it would neither prove to be gold, or silver, or any precious stone. All the errors and mistakes, that are found at this day amongst professors of the Christian Religion, are grounded (as the respective Assertors or abettors of them call, grounding) upon such sayings in the Scripture of truth, which are altogether as certain and unquestionable, as well in their sense, and meaning as their truth, as those threatenings and promises hinted 〈◊〉 the Answer, whatsoever they be, or can be. Yea  
2. Men of un balassed, injudicious, and hasty spirits, and that are not, either extraordinarily quick and apprehensive suddenly to descry all circumstances, under which the threatenings and promises are made, on which he builds, or grounds, his confidence, or else of very industrious & patient spirits, that can sit by an intense contemp●ation, or consideration, of a matter, for some good space of time may as easily mistake in drawing conclusions touching future events, from threatenings and promises in the Scriptures, as in arguing any other passages herein whatsoever. This truth would (I conceive) have been much more possible on all hands, than now (possibly) it may be, had we generally treasured up such experiments of the misconjectures, yea misconfidences of men, which our present age, and that in the later years of it, hath afforded.  
3. Whereas the answer further saith; It is not well to bear the World in hand that the men of my opposition have no ground of their confidence; I must oppose; that either I must bear the World in hand that these men have no ground [i. e. no sufficient ground] of their confidence, or else confess unto the World, that I have no sufficient ground of my opposition. Of the two, certain I am that for my conscience (whatsoever it be for my credit) the former is better, than the latter.  
4. (and lastly) The Answerer, and I, shall not make two about this, that some men are of more familiar converse with God, than others. only herein probably we may differ. The Answer seemeth to suppose, that those men are likeliest to have the pre-eminence in that familiarity of converse, now mentioned, who appear most in earthquakes, whirlwinds, and fires; whereas I conceive, that many times those, who walk in a still voice, are equal therein unto the other, and sometimes before them. Doubtless they who are of more familiar converse with God, are likest unto Moses, who was the meekest man on earth in his days; and so likest unto Christ, in that, wherein he more pecularly commended himself for a pattern unto men: Learn of me: for I am meek, and lowly in heart●: and so again, are likest to abound with heavenly wisdom, which (as the Apostle James informeth us) whosoever pretends unto, must show out of a good conversation his works with meekness and wisdom.   

XVII.  
Whether is the Epocha, or time of the first entrance, beginning, or setting up of the fift Monarchy in the World; fixed and determined by God in the Scriptures, so that no human endeavours or contributions towards such a thing, are any ways available to accelerate or hasten this period of time, nor (on the other hand) any human opposition or obstructions or unworthy actings of men, any ways able to retard or set it back? If neither, why should any men trouble the World round about them, and abuse the simplicity of inconsiderate people, by an importune bearing them in hand, that if they were but permitted to umpire the sovereign Affairs of their State and Nation, they would out of hand bring the said blessedness of the fift Monarchy upon the head of the world, even before the day thereof? Or why should these men, or any others, clamour day after day in the ears of poor people, against such persons, who themselves acknowledge to be truly Godly, as if they stood in Christ's way, and would not suffer him to set up his Kingdom, or this fift Monarchy, in the world, only because they cannot be satisfied about the truth or soberness of their notions, and refuse to steer a course, threatening ruin and confusion to their Nation? Or is it not the sense and declared opinion of these men, that the day and hour, at least the year, wherein that Great Jubilee of the Monarchy they speak of, shall begin, is unchangeably, 
Answer  unalterably, unremovably fixed by God?  
This Query is entertained with this Answer. Surely it is every man's duty, to look for, and hasten to, the coming of the day of God a● saith Peter. Neither doth it become this Author to bear the world in hand, that all things that God hath purposed, shall come to pass, however we behave ourselves.  
The Religious World were Christ's greatest enemies at his first coming: and its probable will be so to his second coming.  
Embracing the Monitory of the Apostle Peter in the beginning of the Answer, to the remnant we return, 
Reply & Animadver.   
1. That the Author, which the Answer chargeth, is so far from being guilty of the crime here laid to his charge, viz. of bearing the World in hand that all things &c. that 1. there is not a word, syllable, letter, or iota sounding this way in all the Queries; nay 2. he hath publicly, and this also very frequently from from time to time, declared his judgement to the contrary, and that his sense, is, that God purposeth and intendeth many things (in such a sense as the Scriptures attribute purposes and intentions unto him) which never come to pass, sometimes by reason of the good, other while by reason of the evil, behaviour of men. The present Query indeed doth little less than suppose that the judgement of the Authors looked after therein, and corresponding with the Answerer, standeth at that point, at which the Answer (untruly) placeth mine: and how great a rejoicing of soul would it be unto me, if it did not, or if it could be removed thither, where the judgement, both of the Querist, and of the Answerer also (as it seems) stand together. Yet.  
2. Though my sense be, that many things purposed (as hath been said) by God, may not, yea will not, come to pass, by reason, either of the holy, or of the sinful, behaviours of men; yet I believe withal that the coming to pass of some things, yea of very many things, purposed by him, is wholly and solely depending upon his own will and power; and that consequently that all such things as these, shall come to pass infallibly and irresistibly, and which way soever men shall behave, or not behave themselves. No interposure of the deportments of men in one kind or other, can hinder but that the purpose of God concerning the putting an end unto the world, and this by fire, and so concerning a day of judgement concerning a raising again from the dead, both good and evil, concerning the salvation of those who have lived and died in the faith of Christ, the condemnation of those, who have died impenitent and unbelieving &c. I believe (I say) that the purposes of God concerning all these things (with many others of like consideration, shall most certainly come to pass, let men do, or be, whatsoever they can, or will. Yea,  
3. If it may any ways accommodate the Answerer, I declare myself very much inclineing to believe, that the time of the e●ecting the fift monarchy in the world, may either be hastened, or retarded, at least in the porch or first fruits of it, by the different or contrary behaviours of men, comporting with the one, or the other. But I am far from thinking, that, or conceiving how, those deportments of men justified all along the answer, should have any part or fellowship either in the erection of the said monarchy, or in expediting the season of it; unless (haply) it be in such a way, which the Answerer (I know) cannot endure to hear of.  
4. (and lastly) If it be probable that the Religious world will be the greatest enemies of Christ to his second coming, how will the Answerer quit himself, or the men of his approbation, from the danger (at least) of dashing their foot at this stone? For they (Doubtless) lay claim to the honour and happiness of being members of the Religious world. Nor are there any more worlds, than the Religious, and irreligious. They will not (I presume) endure to have their names written amongst the citizens of the latter; nor do I know any man, that hath so much as a thought to write them here. Therefore they must of necessity accept of the fellowship of the world Religious. Or if the meaning of this part of the Answer be, that as in the great body of Professors of Christian Religion, the best and greatest friends of Christ are likely still to be found, so are his greatest enemies also, I have nothing to oppose, but only to propose, and suppose, that they are not like to be enemies to Christ, much less his gretest enemies who desire and endeavour nothing more, then that they, who are his friends in many things, may be so in all.    

Postscript.  

Query I.  
MAy it not be yet further queried, Whether such persons, whether Ministers of the Gospel, or others (but especially the former) who publicly undertake or pretend to know, and predict unto the people, how long the present Government shall stand, and after how many months, or years, it shall presently be dissolved and fall, do not impose a kind of wretched necessity upon themselves to turn every stone for the raising of Tumults and Insurrections in the Land, and to enrage the people against the present Government and Governors, thus to make a covering for their own shame, and to prevent the dishonour and reproach of false Prophets from lighting upon their heads? Or did not the Wizard in France, having engaged the reputation of his Art in foretelling the death of Duke Beron by a Bungurdian on a certain day, and finding no likelihood, the day now approaching, of the event otherwise, resolve to make himself a true Prophet by doing the execution himself, and accordingly murdered him?  
This Query is put off with this Answer, (consisting in a great part of quotations of Scripture, more in number by the whole ●e●inue, then in pertinency to Query.)  
No; no more than the Prophets and servants of God, who 
Answer  from the sin of their Princes and governors foretold their ruins and judgements, lay under any necessity to further the same; but rather sought to repent the judgements by provoking to Repentance. 1 Sam. 2. 27. 1 Sam. 13. 14. 2 Chron. 18. 16. Es●. 6. 11. Jer. 22. 24. to the end. Ezek. 6. 12. Ezek. 7. 27. Dan. 5. 25, 26, 27. Hos. 5. 10. Joel. 1. 4. Am. 1. 15. Am. 7. 10. to the end. Mic. 3. the last. Nahum 3. 5, 6, 7. Hab. 2. 10. Zeph. 1. 8. 9 Z●c●. 1. 9 4. Mal. 1. 5. Luke 21. 6. Act. 21. 11.  
Here are texts of Scripture enough to prove something; yea (Questionless) many things: but here is not so much as one, 
Reply & Animadver.  nor a piece of one, to prove that which the Answer affirmeth; v. z. That such persons, who publicly undertake and pretend to know, and predict unto the people, how long the present Government shall stand, how many months, years &c. do not impose any other necessity upon themselves to bring to pass these their predictions, th●n the Prophets and servants of God lay under to bring theirs to pass, who prophesied ruin and destruction unto their Princes and Governors, because of their sins. For,  
1. It is not true, that the Prophets or servants of God here spoken of, foretold the ruins and judgements of their Princes, merely from their sins, but from the mouth of God, i. e. by particular and express order from him, and this delivered by immediate and extraordinary revelation, in one kind, or other. It is true, the sins of these Princes were the ground and reason, why such messages of threatenings were put into the mouths of the Prophets by God against them, in which respect they were (for the most part; for in the case of Jonah's prophesying against Niniveh, and in some others, it was otherwise) enjoined by the tenor of their commissions (respectively) to set those their sins and provocations before them, for which God was so highly displeased with them, and was resolved according as they from his mouth signified unto them, without timely repentance, to judge, or destroy them. But these sins of the Princes, were not the basis or ground, upon which the Prophets by their own wisdom or understandings, calculaced or built the particular determinations of times, which are found in many of their prophecies, wherein the said Princes were judged punished, or destroyed, by God for their sins; but all such determinations were pitched and fixed by God himself, who communicated his mind and counsel in this behalf unto the said Prophets. So that these Prophets having matters expressly and in particular revealed unto them by God, ran no hazard at all of their credits or reputations, in declareing and predicting when, and after how long a time, the sins of such, or such, Princes should be recompensed in judgement upon their heads; and consequently, lay under no necessity at all, by any unworthy or indirect interposures, to salve their honours, or the truth of their predictions. Whereas the Persons thought upon in the Query, calculating their predictions of the short continuance of the present Government, only by a presumption of their own wisdom, conceiting that they see beyond, and above, what is written in the Scriptures without any special revel●tion from God, do apparently lay the honour of their Propheticalls at the stake, and consequently expose themselves to a temptation to redeem it, and this by sinister and indirect practices, if the feat cannot be done by those, which are honourable.  
2. It is no easy matter, if at all possible, for the Prophets, or servants of God in these days who have no vision from God, but the Scriptures, and what is written there, exactly (as to a month, year, or the like) to calculate the times of God's patience towards Sinners in any kind, by any light or direction from the Scriptures, or from the judgements or punishments of Transgressors, recorded there. The reason is, because, though the sins committed in these days, may be known to be the same, in respect of the kind and external act in the perpetration of them, with those, whose perpetration, and judgement, are recorded in the Scriptures, yet the circumstances of aggrava●ion, and extenuation, which are of main consideration with God in ordering as well the time, as degree of their punishments, are so numerous, and various, yea and sometimes so secret and inaccessible to the understandings of men, that it is next to an impossibility for men even of greatest abilities, and insight into the Scriptures, so much as to take a steady aim by those Scripture records, how long the patience of God will endure these, or these sinners, ●n these days. And besides, the Scriptures inform us, that the wisdom of God is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, i. e. multifarious, or manifold; in respect of which, upon a good account, and in order to some end worthy of him, he may respite the judgement of an offender beyond the term of his patience toward another, equal in demerit unto him, and this without the least touch of a breach upon his justice.  
3. The Spirits dealt with in the Query, were at their work of denouncing judgement against the present Government, and of limiting and determining the time of the standing of it, well-nigh as soon as ever it was born, and whilst yet it had scarce done either good, or evil; whereas the Prophets and servants of God of old, were seldom or never sent to denounce judgement against any person, Prince or other, especially not after such, or such a prefixed time, but only after a continuance and progress in sin for some considerable space.  
4. (And lastly) The sins of the Princes, against whom the Prophets and servants of God of old were sent with threatenings of judgement for these sins, were not imaginary sins, or sins, which through the ignorance, or mistake of the Law, which only maketh sin, were so called, but were sins really, indeed, and unquestionably. Whereas (as we have formerly signified) the sins, upon the credit and Authority whereof the Query-Prophets have adventured to prefix a time for the dissolution of the present Government, are only sins so called, or at the utmost and worst, disputeably such. Yea, they that clearly understand the Law of nature, in such cases, yea or the Law of God, cannot adjudge them such. Therefore those texts of Scripture mustered in the Answer have neither hand nor heart to strike a stroke in that battle, for which they were levied.   

II.  
Again, Are not these passages ensuing (published in print and subscribed by Mr John Simpson, Mr William Greenhill, Mr Thomas Brooks, Mr Hanserd Knollys, Mr T. Harrison, Mr Christopher Feak, Mr Richard Wollaston, Mr Henry Jesse, with several others, about two years since, viz. in November, 1651.) worthy to be engraven with the Point of a Diamond, and written in letters of Gold; If Cesar, and Pagan Rulers under him in Judea, and elsewhere, were to be honoured and submitted unto, as both Christ taught, and his Apostles (Mat. 22. 21. Mark 12. 27.) (AND YET THEY CAME IN BY THE SWORD, AND KEPT God's CHURCH IN BONDAGE,) how much more should our governors be honoured by all people in our Nation? The same Authors soon after express themselves thus: In our days, wherein persons truly fearing God are of divers forms, dissenting in Church Government, &c. Some that are termed Presbyterians, some Independents, some Anabaptiss, and some that are not so resolved with any of these; the power of choosing Rulers, or of being chosen should not be limited to any one of these forms, or persuasions, to the excluding of others, [excepting such, WHO EITHER DENY PROPRIETY, or Magistracy, or who assert carnal liberty, or Polygamy, whom we have witnessed against in our former declaration; or such, AS HAVE OPPOSED, OR DO NOT OWN, THIS PRESENT GOVERNMENT.] A little before (in the said printed paper) having solemnly professed thus; With one consent we do thus declare, as in the presence of the Almighty, who is the searcher of all hearts, before whom the wicked and deceitful shall be confounded at the day of Judgement; they lay down this Proposition; That all people in every Nation, as well members of Churches, as others, aught FOR CONSCIENCE SAKE to honour such, as by the wise disposing Providence of God, are their PRESENT RULERS; and are to submit to the civil commands, not only of such Rulers as are faithful, but even to Infidels, (to omit several other things of like import in the said paper.) Are not the contents and substance of these sayings, clearly and expressly founded upon the good Word of God, which (as the said Authors worthily, and most truly inform us) is the Rule and Standard for Faith and obedience? If so, must not all such men of necessity be false Prophets, casting snares upon the people, and leading them out of the ways of truth and peace, who are so far from HONOURING THEIR PRESENT GOVERNORS (though no Infidels, but partakers of like precious faith with the Saints themselves, though no keepers of God's Church in bondage, but most zealous and faithful Assertors of the entire liberties thereof,) that with open mouth they pour contempt upon them day after day, consulting with their spleens, or worse spirits, how to make their favour to stink in the eyes of the people, and so to arm them with discontents and indignation against them? Or is this, in the dialect, or sense, of the Holy Ghost, to, HONOUR governors?  
To this Query the Answerer only saith; These men no doubt 
Answer  are of the same mind even to this day. It is not good to bear witness against what we did not hear with our own ears.  
1. If the men specified in the Query, be of the same mind, 
Reply, & animadversion.  at this day, which their sayings here cited, do import, it were well that their minds, and their mouths, would go together. How would the peace of the nation rejoice over such an agreement, as this? But to labour in the very fi●e, by reproaches, by revilings, by hard sayings in several kinds, to alienate the hearts and affections of the people from the present Governors and Rulers, is this for conscience sake to honour our present governors and Rulers? He that can thus interpret, need not care what text is given him.  
2. Whereas the Answer thinketh it not good, to bear witness against what we hear not with our own ears;  
1. To give sentence against a matter, is more than simply to bear witness against it. And how few Judges throughout the world, have heard those words, whether treasonable, or of other demerit, with their own ears, which they have sentenced according to the Law?  
2. A Query, or question is not properly or directly, especially in our English dialect, either bearing witness against, either thing, or person; nor yet a giving sentence against either; but rather the searching out of the truth in some case, or other, in order to a sentence.  
3. How few Ministers of the Gospel have heard with their own ears the wo●ds of those errors or heresies, against which notwithstanding they bear witness in their ministry from time, to time, and are blameless?  
4. An accusation even against an elder, may under two or three witnesses, lawfully be received; how much more under twenty?  
5. (and lastly) Suppose a man were present, where words are spoken within his hearing, yet may he possibly mistake, and verily think that he hears, such, or such, words spoken, which yet were not spoken. There may be deceptio audi●ûs, as well as visûs. And I know no reason but why the consonant report of a considerable part of a full auditory touching such or such words spoken in their presence, should be altogether as good a foundation for me to build a belief upon, that the words were indeed spoken, as an hearing of them with mine own ears, according to the usual manner of my hearing. But this is of very slender aff 〈…〉 i●y with the main design of the Query.   

III.  
Whether, a man's conscience bearing him witness in the Holy Ghost, that his heart is upright with God, and that he unfeignedly purposeth and desires to do all the good upon Earth, whilst he abideth amongst men, which God shall any ways enable him unto; ought not such a person, even in conscience towards God, and out of love and genuiness of affection to his generation, embrace and accept of all such opportunities, and advantages of standing, for the promotion of his work, which God shall by any providence of his offer unto him? Or when God called Moses up to the top of the Mount▪ (Exod. 19 20.) had it been meet for him to have answered, Nay; but I will serve thee faithfully beneath in the valley? Or is it not a grand detriment, or loss, unto the world, when Princes (as Solomon speaketh) walk as servants on the Earth; i. e. when men of noble Principles, of public Spirits, whose hearts and souls are in travel with the wealth, peace, and prosperity of the world round about them, who are shaped and formed (as it were) on purpose by God himself for Rule and Government, shall want a stage whereon to act like Princes, or be persuaded to enjoy themselves in privacy and retirement? Or in case the Sun should be overruled to change place with the Moon, should not the world have cause in abundance to lament the change? Or had his tabernacle been pitched in any inferior Orb, beneath that, wherein it is now placed by God, could the Earth have rejoiced in his light at that rate, which now it doth? Or had He been in any capacity to enrich the inhabitants thereof with his treasures, as they are now enriched by him? Or if a candle should creep under a bushel, when there is a candlestick provided and set on the table for it, should not they in the house have much more reason to be offended at it, than well pleased? Or is it not a secret guilt or consciousness in the generality of men of their own narrowchestedness, and self-ward propensions, which make them jealous that other men are, and will be found, in the same condemnation with them; and that no man coming where he may without much danger serve himself, will be much intent upon the service of other men, further than his own secular interest shall super-intend and advise him?  
This Query, being the last, is supposedly slain by the sharp sword of this Answer. The flattery of the present power doth not become the Author, who hath oft times approved himself not to be the servant of men. But oh! who hath now bewitched him to appear in this kind to strengthen the hands of the wicked, and to make their heart sad, whom God hath not sadded.  
This Answer, like the head of a polipus, hath a mixture of good, and bad, in it. The first words of it contain a worthy and Christian admonition; viz. that the flattery of the present power doth not become the Author; only the application of it is reflexive, if not aspersive, without cause. The next words, that this Author hath oft times approved himself not to be the servant of men, contain a friendly and Christian testimony. But the words remaining are gall and vinegar given unto me, and my betters, to drink; But oh, who hath bewitched him &c. But might not I, had I pleasure in such hard sayings, upon much more equitable grounds, admiringly complain, and demand: But oh! who hath bewitched the Answerer, to appear in this kind to weaken the hands of the righteous, and to make their heart sad, whom God hath not sadded? More particularly;  
1. To the employed charge of flattering the present power, it is a burden laid upon my sound shoulder: in which respect it little pincheth, or paineth me. Where the skin is whole, vinegar poured on smarteth not. The truth is, that I am, both naturally, and supernaturally, so far indispoto flatter any inch of the greatness of this world, that I am still put to my supernaturals to afford unto great men, so much as common and meet respects and civilities. Luther professed that for twenty years together he never felt the least motion in his heart towards covetousness: I may, as in the presence of God, Angels, and men, profess and say; since I first knew what the world, and the greatness of it, meant, I never found my heart tempting me so much as to such a compliance with any great Person whatsoever, which yet is warrantable enough, and which I am far from, either reproving, or disliking, in another. Yea I have been inclined (and am not yet much altered in my inclination) to look upon the Generality of great men, rather as faeces mundi, the dregs and retriment of the world, and the reproach of mankind, then as worthy the applications of sober men unto them. And they who have best known me from my youth up until now, will (I presume) very freely give this testimony of me, that what other weakness or undue carriages soever they have ob, served in me, they never found me adulterously inclinedto familiarities, or correspondings, with great men, much less to any adulatory comportments with them. This notwithstanding I must confess, that when I have met with any thing of the divine nature, any thing worthy a Christian indeed in a great man, I have, occasionally, and according to the best of my understanding to avoid offence, endeavoured to nourish, strengthen, and increase it; and (possibly) in doing this, I have made the most of it, and (probably) more, than some others judge the true value, or extent of it to be. Nor do I think that the Apostle Paul himself was very far from such a strain, as this, when he addressed himself thus to Agrippa: King Agrippa, believest thou the Prophets? I know THAT THOU believest.  
2. Although it be most true, that flattery of the present power doth not become the Author, yet the representing of the present power, unto others, and especially unto those who ought to live in subjection to it, in the true shape of it, and with those desirable and commendable things in it, which are proper and likely to render this subjection, the more niturall, willing, and free, is nothing but what well become both the Author of the Queries, and the Answerer also. And what the present Query doth more than this, the Answerer may with a much better judgement and conscience, number amongst things which are no● then term it, flattery. Therefore,  
3. The Answerer had very little cause to demand with an, oh! who hath be witched me? I am able to give a reasonable and sober account unto any man, of what I have either done, or said, in the Query. This account I have given already in part, and am ready to account further, when required. Therefore if I was bewitched, when I conceived and drew up the Query, it was, not Satan, or the greatness of this world; but God, or the Spirit of soberness and truth, who bewitched me.  
4. The Person, whose hand (as I suppose) I am charged to strengthen, deserves both from the Answerer, and from the whole household of faith in the land, a far better stile, than that of, Wicked. But the common saying is; Regium est malè audire cum bene f●ceris; It is princelike to be evil spoken of, when a man hath done well. Or if the term, wicked be specifical, not personal, so that the meaning of the charge be, that I strengthen the hands ●f the wicked party of men in the land; my defence is, that the strengthening of the hands of a good Migistrate to execute judgem●nt and justice in his place, is not to strengthen the hands of wicked men, at least not in wickedness. Yet (to speak the truth) my arch-design as well in this, as in all the rest of the Queries, was not to strengthen the hand of any magistrate, good, or bad, but to strengthen the hand of the great body of the people in the land to that subjection under the present Government, which upon good grounds, and next to u●questionable, I know w●ll be if universally exhibited, at least their [civil] happiness and peace.  
5. (And lastly) Whereas I am charged, to make their heart sad, whom God hath not sadded; my plea is, that certainly God is willing that their heart should be made sad, who will be sadded with the truth; yea, in as much as he is the Author not only of the truth, but of all seasonable speakings of the truth, he may very properly and truly be said to make the heart sad of all such, who a●e sadded by such speakings of the truth. The heart of the Corinthians was made sorry, or sad, by that Epistle which▪ Paul wrote unto them concerning their incestuous member: butought Paul in this case to be challenged, that he made the heart of those sad, whom God had not sadded? If either the Answerer, or any other in his behalf, can fairly show and prove, that any thing asserted, or (necessarily) supposed, in any of the Queries, is either contrary to the Truth, or unseasonably delivered, the Author is well content that all that shall die by the hand of the Demonstration; neither shall he make lamentation over it, but rather over his own ignorance, or inconsiderateness, in delivering it    

Four New QUERJES superadded to the former.  

I.  
WHether are not the just rights, liberties, and Interest of the people, better, and more clearly asserted and secured unto them, by the present Government, and by the published articles and constitutions hereof, then ever they were formerly? Or is not the truth hereof in all the material points or parts of Government, as in the choice of their supreme or legislative Authority (I mean, their Parliaments) from time to time, the absoluteness of this Authority, being disincumbered and freed from the obstructions superintendency of a negative voice in another, in the choice of the members of the council of State for the future (and after the conveening of the next Parliament) and so again, in the Militia (with some other particulars) is not this truth (I say) that the liberties and interest of the people, are, in all these particulars, with as much care, wisdom, and faithfulness of contrivance, as readily can be imagined, provided for by the constitutions of the present Government, demonstrated above all reasonable contradiction in a discourse lately published, under the title of, A true state of the case of the Commonwealth?   

II.  
Whether was there, or is there, any other way, course, or means, so promising in the eye of human probability, and discourse, whereby the Army and the Principal members thereof, who stood, and still stand, most signally and solemnly engaged by many promises and public declarations, to contribute their utmost endeavours to settle the Nation in righteousness, freedom, and peace; might, or yet may, perform their engagements in this kind to the best advantage, as by reducing the Nation, and commonwealth thereof, to that form, or kind, of Government, unto which by the good hand of divine Providence it is now reduced, considering how unsuccessfull in respect of any competent satisfaction given to the Nation, our late Parliaments have been? Or, in case the late Government by Parliaments only, continuing, the tranquillity, peace, and safety of the Nation, or the liberties of the people of God in it, should have miscarried, or deeply suffered thereby, could the Army, or the said Principal members of it, have given any tolerable account, either to God, or men, of their oscitancy, neglect or sitting still, considering 1. Under how many sacred engagements they were to do their uttermost for the prevention of these evils, and 2. That God had now entrusted them with an opportunity of great hope for their prevention, as viz. directing them to some such change of the Government, as that which is now in being? Or in case it should be supposed that it is not the sense, or judgement, of other men, that the Government now erected is any whit more promising of such a prevention, then that by Parliaments only (however our late Parliaments have not prospered in the work) is it reasonable or meet to desire, that the Army and the chief heads thereof, who were contrary-minded, should walk by the light of other men, in opposition to their own?   

III.  
Whether is it the kind, or form, of the present Government, or any excess, or extent, of power, or revenue, state-splendor, or the like, conferred upon one man, at which the dissatisfied, or the greater part of them, find themselves so much aggrieved and discontented, as the Person, in whom the supreme place, or office, in this Government, is vested? Or would they not have been very well apaid and satisfied, had there been some man according to their own hearts, and of whom they might have had hopes that he would have fulfilled all their pleasure, invested with all that dignity, power, and all other State accommodations, which are now cast upon him, who hath the pre-eminence in the present Government; yea though the terms and constitutions of the Government had been the same, which now they are?   

iv.  
Whether was there the same reason to plead subjection to the power of the late King, especially when the Parliament had declared themselves in opposition to him, which there is now to plead subjection to the present power; Considering 1. That the sovereignty, or supremacy of power, was never regularly, or according to the law of nature, vested in the person of the King, but in the people, whose lawful agents and trusties, the Parliament were; 2. That the people, to whom the supremacy of Authority and power (as hath been said) regularly appertaineth, having in Parliament questioned their chief Steward, or Servant (the King) for maladministration of his trust and power, and declared themselves in Arms against him, he (the said King) was not in a plenary or peaceable possession of that power, which had been committed unto, or vested, in him; whereas the power vested at present in him, who is the head, or chief, in the Government that now is, is fully, peaceably, quietly, and without any forceible contest or opposition, possessed by him? Or in case it be, or were, lawful, when and whilst, two adverse powers are st●iving for mastery in a Nation, to comport with, and strengthen the hand of, that, against the other, the prevailing of which he truly judgeth to be most expedient for the public, doth it follow from hence that therefore it is lawful to deny subjection unto such a power, which God so far countenanceth, and blesseth, as not to suffer any competritress to rise up with any strength considerrble against it? Or had it been regular and justifiable, for the power itself of the people in Parliament, (how much less for any other) either itself to disobey, or to countenance, or abet disobedience in any others, to the Authority of the said King, in his lawful command, in case he had walked in the execution of his trust & power, with that due comportment with the public good, which became him? Or had the trusties of the people in Parliament been responding, or faithful to their trust, had they interrupted, opposed, or dissolved such a Government, under which the Nation had lived, and was (in all good probability) likely still to live, in wealth and peace, with the enjoyment of all their just liberties and freedoms?    

ERRATA.  

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