ΣΥΓΚΡΕΤΙΣΜΌΣ. OR Dis-satisfaction Satisfied.  
In seventeen sober and serious QUERIES, Tending to allay the Discontents, and satisfy the Scruples, of person's Dissatisfied about the late Revolution of Government in the Commonwealth, and to guide every Man's feet into the way of his Duty, and the Public Peace.  
Proposed by J. G. a Cordial Friend, and Well-willer to the Interest of all men, consistent with the Public Peace and Safety.  
For he supposed that his Brethren would have understood, how that God, by his hand, would deliver them: but they understood it not.  Act. 7. 25. 
This Moses whom they refused, saying, Who made thee a Ruler and a Judge, the same did God send to be a Ruler and Deliverer, etc.  Act. 7. 35. 
When the Righteous are in Authority, the People Rejoice.  Prov. 29. 2. 
LONDON, Printed by J. Macock, for H. Cripps, and L. Lloyd, and are to be sold their shop in Pope's head Alley, near Lombard street. 1654.   

Dissatisfaction Satisfied.  

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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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, etc. 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?   

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 nnto his Authority, yea or in his enjoining all Christians 
Acts. 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?   

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, etc. 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? 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?   

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 ordinatur a●● commun●m hominum salutem, & in tantum obti●et vim & rationem L●gu●…cundum vero quod ab hoc deficit, virtutem obligandi non habet. Vade Juris peritus dicit, Quod nulla ratio juris, aut ●…quitatis benignit as patitur, ut quae salubriter pro salute hominum introducuntur, ●a nos duriori interpretatione contrae ipsorum commodum perducamus ad severitatem. Contingit autem multoties, quod al quid observari communi saluti est utile, ut in pluribus, quod tamen aliquibus easibus est maxime nocivum. Aqu. 12. q. 96. a. 6. Vnde 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?   

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 bomo facere, quod promisit, requiritur quod omnia immutata permaneant: alioquin, nec fuit mendax in promittendo, quia promisit quod habebat in ment, subintellectis debitis conditionibus. Nec etiam est infidelis non implendo, quod promisit, quia ●aedem conditiones non extant. Senecs. 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 contra id, quod gerit in ment. Si vero non faciat quod promisit, videtur infideliter agere per hoc, quod animum mutat. Potest taemen excusari ex duobus. Vno modo, s● promisit id, quod manifeste est illicitum, quia promittendo peccavit, mutando autem propositum, bene facit. Alio modo, si sint mutatae conditiones personaram & negotiorum— Vnde & Apostolus non est mentitus, qui non ivit Corinthum, quo se iturum esse promiserat, ut dicitur, 2 Cor. 1. Aqu. 22. qu. 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 phrenes tique 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?   

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 under stood 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 nor 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?   

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 
Act. 7. 35.  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 
Luk. 2 35.  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 
2 Sam. 2 10.  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?   

VIII.  
Whether are not children like to receive better quarter, and terms of love, care, provision in things necessary and convenient, etc. 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 kin to the Act of Begeting? If the premises will stand, who are more  by a people in the places of Rule and Authority, than those, who have been their great Preservers?   

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?   

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 disingenuitie, 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?   

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 person's 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, then 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?   

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 Barrabas, in stead of Jesus Christ, striving might and main to season all they can, with principles of turbulence 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, exasperated those in Authority into such ways, which must needs make their lives less quiet and peaceable?   

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, etc.) do little else upon all occasions but fill the ears of men with their discontents, complaints and murmur against those in Authority? And whether are not murmurers and complainers 
a Judas v. 16. , and so again, traitors, heady, highminded 
b 2 Tim 34. , and again, men who despise Government [or Lordship, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] presumptuous, selfwilled, 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 ?   

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, etc. 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?   

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 
b Luk. 9 53. 54 55. ? 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?   

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?   

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 humane 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 humane 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, unalterably, unremovably fixed by God?    

Postscript.  

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?   

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, etc. some that are termed Presbyterians, some Independents, some Anabaptists, 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, ought 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 say 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 savour 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?   

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 superintend and advise him?   
FINIS.