QUERIES PROPOSED FOR THE AGITATORS in the Army (or their Assistants elsewhere, who are entrusted, or do intermeddle in those high matters of Peace and War) more than four Months ago, and now published in pursuit of satisfaction, and with intent of profit towards all, and the State.  

I.  
SEeing that they (like former Lawgivers, who painted Religion and Justice according to the variety of their own passions) are also men and therefore vain and irresolute Authors, what hopes can they hold forth unto us of any such general policy, or public provision, as shall subsist without other aid, (than springeth up of his own proper root, by the seed of universal reason, planted in every man that is not unnatural) and serve to reduce by degrees all our Laws into such a form of equitable Polytey, that all shall ealy understand, how it is more for their profit to obey then break them.   

II.  
Seeing Wisdom will never subordinate herself unto our sense and understanding, but that we reason rashly and discourse at randum, she engaging our Consultation in such trouble and incertainty, as staggereth our resolution: whether is there any one of them, that hath such a form of the total frame in his head, as safely and surely to range into order so many several pieces without incurring the curse, which by confusion of Languages came upon Babel's Brick-layers, in their frivolous and fantastical Enterprise of raising that high-towering Pyramid.   

III.  
When your Complaint against the Laws and Government shall be acknowledged as just and rational; have you any commodious form of combining society, so answerable to the rules of equity, that no parties concerned in the alteration how considerable soever, shall have any just occasion to complain.   

iv  
Seeing that in all the Sects which we know, whether Pontifical, Episcopal, or Presbyterial, Brownist, Anabaptist, or Independent: the rules of our life are continually ill ordered, with a very partial relation and imperfect description of our duty; then whether have you any general rule of good education, or method of moral instruction, which may be admirable to all Opinionists (of how different inclination and practise soever they be) and sufficient to complete the virtues and happiness of a common Polyte.   

V  
In case they have no such method, what Council will they call or hold so to discuss the doubt, as without partiality or prejudice (which form of education hath implanted in the spirit) to pitch upon that which is so equal to all particulars, as never shall exalt ignorance, weakness or hypocrisy, in envy or competition of sufficiency, knowledge or sincerity.   

VI  
Seeing that your exquisite wits and more penetrating spirits are so unsettled in their opinions and customs, that it is hard to find any of them orderly and sociable, what more sufficient means have you (than other men) so to compose the State, as that the diversity of opinions (whereby the mind once exempted, from the tyranny of custom scattereth herself in a thousand divers ways) shall conduce to the most noble and pleasant exercise of the spirit, without any prejudice to public justice, or the common polites.   

VII.  
In case some by the extremity of a curious search, after the first and universal causes do fall into savage opinions, what reason have you able to regular our customs and manners, or what rule of life and conscience is able to rancounter or convince them.   

VIII.  
Seeing that perfidious representatives, for deserting their principles, disappointing our trust, and destroying our rights and liberties deserves all opposition and punishment, as the worst kind of traitorous thiefs and murderous malefactors, are they not as sottish and malicious, who from passion, interest, and opinionative presumption, study how to promote the distemper and confusion, without any probability of absolute cure or general amendment of condition. And are not all such much more wicked and pernicious, as shall abuse their pretensions unto base ends, actively striving in their cause, to subvert all government without any care of returning the same, or any further scope than to bind up the breaches of their own estate, by enlarging those of the body politics.   

IX.  
Seeing we have found by the sad experience in the change of men the selfsame or semblable manners, so that these and those, great and small, past and present, have all trod in the same steps, aiming only at the fair white of their own sole interest; how can you assure us, that your greediness is more capable of moderation, than that of other men, (who of power, riches, or pleasures embrace more than they can grasp or hold) or that you can better bridle your passions, than ever could your predecessors, or which is necessary upon such an exigent, that you will always prefer virtue, truth, and goodness, before all inordinate appetites for yourselves and posterity.   

X.  
Seeing that envy is no less ordinary in the meaner sort than scorn and indignation in the great and mighty: how can the Commanders secure us and themselves against the common Soldiers, viz. that they shall not rebel against the Law of Nature, in abominating all ability of brain and spirit, exceeding their own proportion, and so fare imitate those brutish Ephesians (who banished Hermodorus) as by degrees to establish something answerable to the Ostracism, when it was so abused in Athens.   

XI.  
Finding it evident both by our zealous Preachers, and the precisest of Sectarian Pretenders, that there is small or no correspondency between Precept and Practice; how can you overcome and encounter this inveterate custom, wherein men let Precepts and Laws follow their way, whilst they keep another course, both by iniquity of life and contrariety of opinion and judgement.   

XII.  
Whether such refined laws of life and rules of conscience, as might suffice to rectify this base and monstrous deformity, would not also prove the most compendious way of composing all matters, and determining all differences as touching land or estate. If so be some of the wisest amongst us were appointed to decide them at the first sight, without tying them to precedents and consequences; or what necessity is there that our lives and consciences should be governed by one Law, and our lands and estates by another.   

XIII.  
Whether are they so fare convinced of their ignorance, weakness, and irresolution, as to renounce those privileges, viz. to sway, appoint, or establish, except by the common consent of that society whereof they are citizens. And whether they conceive this World to be a mere School of Inquisition, preferring search upon a sense of ignorance and incertainty before false and mistaken Principles: Or in case the temper of Plebeians (who in number always exceed the apprehensive) be found unfit for the stronger nutriment of refined reason, and framed only to common ways, received by Authority of Law and reverence of ancient custom: whether ought not your more capacious spirits (as sympathising members of society) if not to move according to their measure, by stooping to the lure of another's bare lesson, yet so fare to condescend as never to provoke them with scorn or insultation? No man (in my conceit) can imagine any wilful or intended mischief from this Army; for then of all others they should become most vicious, wicked, and odious, to cast themselves into examples whereof they both felt and punished the horror and mischief: but seeing their late Opposites (lead on by the blind fury of some popular Rabbis and impetuous Plebeians) have bewayed their zealous ignorance and unheedinesse, in attempting what they understood not. Such Quaeres may serve to awaken the Army's circumspection, and if they will make plain and open profession, in answer to prarticulars, methinketh it might prove so satisfactory to all indifferent men, as may convince moderate opponents, and becalm the passionate clamours of all spiteful adversaries. A Copy of these Quaeres I left in the Army, at the desire of one or two amongst them, more than two months ago. The occasion of composing them was thus, having perused two Answers to the first Eight Quaeres, the one very brief, but not fully home to the business: the other large enough, but relying wholly upon our national Law, without once launching into the natural, the proper means of satisfying such Proposals. I than scribbled out my conception in answer to the same, annexing these as more pertinent, charitable, and impartial, tending to prevent their steering at hazard, the fate of all such as have no certain or known Port to sail unto. But fearing in such a super fluity to surfeit the world with so large a Pamphlet, I forbore to publish any thing besides a certain subitane apprehension, printed for the better pursuit of more full and ample satisfaction, both to myself and others in the main.   

XIV.  
Seeing that Wat Tyler, when waited upon and worshipped, by clowns, fools, and false knaves, was known to utter words to the same purpose & effect, which Caesar spoke when he said, debere homines consideratius jam loqui secum, ac pro legibus habereque dicat, id est, that thence forward men must more deeply Ponder, How and what they spoke unto him; taking and approving his answers and sentences, for Laws; and resolutions And considering withal how the spirit of Kings and Mechanics is cast in one kind of mould; that later in all likely hood by the baseness of his breeding, being more in bondage to ignorance cruelty, envy and injustice.  
How will you clear it unto us, that none of these, who presume to steer your counsels, are impatient of and opposite unto all politic superiority? whensoever it refuseth to take his instruction? or do serve his turn industriously labouring the disgrace of all magistrates, one after another (under which we are placed by ancient custom and unsearchable providence which he despiseth) And for this end as a cunning Boutefue casting abroad the smoking brands of envy hatred and contention, which seldom fail to fill the minds of neighbours and follows with fierceness, malice and combustion, And hath already so fare prevailed, to the subversion of government and Abolition of order here in England, that it fully enableth not base malignants? but even the better sort of Royalists, to brave us as yet, with unanswerable reproaches Or that never a one of them, are emulous of Caesar in an Antipodian or opposite kind of Ochlocraticall ambition aiming at eminency and superiority by popular confusion, as he did by the conquest and ruin of his Country; And as ready to rejoice in the rubbage of all our ruinous Disorders, as ever was the other to brag of making that bravest Republic of Rome, A shapeless Mass, besides the name or lump receiving neither show nor form of several members, always distinguished in any wel-ordered Body.   

XV.  
Have you found out a way or mean of judging by Law, choosing by reason, and advancing men only by personal merit: so that every one (excepting the fault of his own idleness, weakness, or debauchery, 
Lib. ep. 1. epist. 18. Mea (contendere noli) stultitiam patiuntur opes tibi parvulares est.  may live by Law, and not in such a way of mere recompense and courtesy, as maketh the wise oftentimes to turn fool, to honour him that is so soothing the defects, and flattering the vices of some proud Worldling, who arrogateth all to the prerogative of his fortune, as Horace hath well expressed; or against the rights of truth and honesty, to yield all advantages of authority to a wilful or ignorant Patron, on whom his livelihood chief dependeth.  
To my well-beloved Friends the Agitators with their Assistants in the Army, City or elsewhere.  
Generou Soldiers, or Soldiers and Gentlemen having used heretofore, bluntly to bespeak men of greater state, and higher quality, it would ill beseem me to make my passage unto men of no-better breeding than myself, by parasitical addresses and insinuations, a mere ceremony of civility, yet more pernicious to society, than those other which are now abolished, leaving the same with pride and hypocrisy both which I hope you do abominate, together with that childish ambition, of vainglorious men, who by a magistral and tyrannical countenance make great appearance of more than is in them A copy of these Queries, was at the desire of one or two, left amongst you, more than two Months ago, from a charitable conceit that without a sad consideration of such particulars, you could never suffice for those public ends you have pretended; gaining thereby belief and good will from a miserable People, very apt to mistake; though yet they never found other than increase of grievances under the change of Oppressors: for to vindicate our English Nation so deeply engaged in disgrace, and to free our necks from all manner of yokes, which fraud and violence hath fastened upon us, requireth perfect intelligence of truth, justice, and piety, together with the happiest Model of external order and humane politey: of which if you have any knowledge, it must not take its form from your opinion, more than from that of the Presbyterians, (which you accuse as self particular, and therefore traitorous and pernicious, though their pretences be very parallel to your expressions in your Papers) but from the evidence of universal reason unto which this inquisition may urge and direct you, pressing for such an ample expression of your desires, as may not only exclude all jealousy of your intentions, but almost justify the imitation of Pericles, who unable to carry the People by persuasion, drive them by force to that which was best for their own welfare and the common felicity. Now should you once appear insufficient to speak satisfyingly unto such particulars, your general professions, would never give so much evidence of public ends, as may acquit you from being accessary to the prodigal expense of so much money and blood, (which I am confident was freely poured out by some, without any further aim, than to the interest of all and the State, for public justice and preservation) much less approve and justify your knowledge, truth, and sincerity, as meriting all advantage of Power and Authority to act over us, and to execute vengeance upon your Opponents. Seeing you have no more appearance of the best Polity, than had the Author of Plain English, who having imbated the People with seditious Passages, hath for some year's space, brought us to play at Blind man Bufle, almost to the bane of the Body Politic. In which Tragical Passages, 
Wherein always Ne majestatis ledentem maneat Pena, majestas vertenda. jure enim semil violato secundo at tertio id violandum quod ne nisi violetur; id ol●m laesum tur p● habeatur & infame etc.  some of you, siding with you or assistant unto you are coceited by the more sagacious have slily acted their parts, not only by framing and promoting a rooting Petition, striking altogether at alteration, but often after, that by courting the Parliament according to the sense and inclination of those Members, who intended perchance to employ the Sectaries, as we do outcast persons in execution, who yet patronise the Parliament in every particular (during the dread of the Cavaliers, whose bitter hostility at that time united their minds and divided intention) endeavouring to make all their adversaries extremely odious: and (as some assert) to embitter men's minds against His Majesty more than was either just or reasonable making account thereby to embark the Parliament in such disadvantage, that according to the common maxim of Policy usual in such cases, they could never return dryshod: Nor to their ends have they omitted by partial reasons (savouring of poor smattering in Apostolical Scriptures) in the common peril, to reconcile the Protestant to the Puritan, not sparing by calumnious reproaches against the best and honestest of the Episcopal Preachers to sacrifice unto the spite and envy of the People, as unto wicked spirits ever ready to accept of such offerings, nor did they neglect upon any opportunity, to move and urge the Parliament (more powerfully by the propensity of some flexible parties) to vote and act according to the emergency of occasion, hoping not only to draw them into contradictions, but also so fare to entrench upon the standing Laws as might gradatim induce them to trample up on them, in fear of absolute condemnation by them, and at the worst afford sufficient matter to fetch them over (perchance sometimes against their affections) to approve and promote further designs, maugre the reluctancy of plain men, and common people (as they call them) who grew still more distasted with the smart and trouble of alteration. And then upon appearance of popular disaffection towards the Parliament, like cunning Orators they dandle them with words, as the only people jealous of their honour, flattering their persons with parasitical apologies and attributions, as soothing their authority as never guilty of the least injury to any just interest either at home or abroad: watchfully keeping in the mean space a catalogue of all these actions, votes, and ordinances (which in my conceit are only justifiable, either by supreme reason of state, in resistance of dangerous innovation, or else by a certain aim at a known, just, and intaxable constitution) as so many steps of descent towards their design, howsoever obscure, hazardous or destructive; so that all they do is under condition that those at the helm shall steer according to the cunning and direction, of such as themselves, who stand like Masters on the quarter-deck; and only looking on will needs understand more than the gamesters. And when they distelish their do, they urge against them these very votes and actions which were perchance obtained (if not extorted) by their own instance and importunity, talking against them as the worst of Traitor's now apostatising from the public, in refusing to act for and according to their purpose, who call themselves the godly, honest, and well-affected the good and precious of the land, unto whose interest and satisfaction the ease and estates of all other men must in some kind or other be always subordinate; which clew of discourse or consideration, might have carried ourself gainsaying Observatour, out of that Labyrinth of Court Logic, wherein he lost himself to exclamation and astonishment, for that some Lords and Commons have served the Design of such as these whilst they only aimed at their own, and that such as these were so forward in promoting their desires, because they were so vehemently affected to their own; was the strongest ingredient in Mr. Pyms magical incantation which carried on the business in contempt of the most mercurial spirits, stupifying those vigilant wits, and terrifying those resolute hearts, amongst the Royalists; maugre the King's Authority, the Commons oppression and the majority of such a people, who were perchance incapable of any such furious motive, as is the burning love of novelty, with eager appetite towards alteration. But who so shall seriously consider the variation of such. One while making the Parliament the supreme power of this Nation, unto whom as the highest Authority, by the people's deputation, the General and the Army (as servants of the people) are under pain of Treason to be in all things responsible; another while clamouring against it, as a den of thiefs, or nest of Traitors; who have lost all the essence of Authority, retaining nothing but the mere name, unto which no obedience is due; but absolute withdrawing of trust, under pain of being thought partakers with the murderers, he (I say) whoever shall observe them sometime magnifying and applauding, then again reproaching and threatening the same Parliament, as if it must go and come, be high or low, base or honourable, according to the the interest of their business, shall evidently see that for all their clinging to, or closing with the House of Commons, they will be found unto the Parliament in a small space no other than as the Ivy that ruins the wall that it embraceth. But to speak unto yourselves more particularly, if neither your hearts nor brains, have any thing in readiness to hold out in way of resolution to the like honest and necessary inquisition than all your engagements will hardly appear, any other than conspiracy against the State, as a mere combination of some silly humorists, carried on against arbitrary power, by the blindness of their own selfewill, to satisfy the spite of an eager mind and revengeful malice; nor shall your pretence for the public be otherwise interpreted, than as that of the Apostolical Purse-bearer, who grudging his Lord and Master the honour and pleasure of so good and sweet an ointment, handsomely covered his envy and covetousness under professed affection of charity to the poor, for the still sad experience of small reality towards the public, hath occasioned sundry persons to conceive, that such kind of flourishes, are but studied pretences, which may serve as a stalking horse to some amongst you; who are esntinally aiming at their own hidden ends, making use of you and others as aptest instruments for such intent, and having neither care nor fear of burning others houses to roast their own beef, under the fairest cloak of extreme charity so often professed. Or if such notions entering into your noddles, were never yet throughly understood it may be thought an insufferable insolence self-over-weaning, so to are rogate unto yourselves and partisans, as if all were palpablr injustice, & inexpiable treason, which did either oppose, or might disappoint your ends and purposes. When for ough-that appeareth, upon the sitting, you are found so full of partirality, ignorance, and uncertainty, that it doth embolden us you fellows, and abate the fear of these your betters, who went before you, which will much aggravate those audacious passages (singled out of several Pamphlets by Squire Pryn, and our Scottish Brethren) that foolishly did open defiance to Royal Majesty, as if they were but entering an ordinary quarrel with one of their equals, for though some wise and high-spirited men, may only mock at their rashness and presumption, yet if unfit for reply to such Proposals, such frantic ebullitions will be thought to arise, rather from rancorous spite against Principality, than any rational hope of better regling our society. Nor upon such supposal shall ye be only charged with ignorance and presumption, in not feeling the misery of your own fate or ambitious affectation, to keep a fumbling in State affairs, for which you are as fit as a mere sculler in the River of Thames to navigate a ship in the Ocean, without ever studying his Plats-compasse, and optical or Geometrical Instruments. For being little versed in political speculations, and never bred in the school of Experience.  
How shall your statizing capacity exceed the measure of your conversation with able Ministers and Counsellors of State, the ordinary mean for a practical understanding of all Political business? except you prove State intelligencer, (as some boast of Scripture sense) to flow upon you by inspiration; you will be found not unlike those infants, whose natural●… 〈◊〉 were cut out for the Cart or Blow. Shop or Warehouse; & yet he the Parents wealth or ambition, find themselves after, 〈…〉 entangled amongst a distracted multitude of Books and papers, which aggravateth t●● guilt of great presumption, in 〈…〉 against thy la of nature, and the most brazen opinion to the sense of that most truly noble, and most pithy Satirist.  
Publica lex hominum naturaque continet hoc fas,  
 teneat vetitos, inscitia debilis actus.  
Navem si poscit sibi peronatus arator  
Luciferirudis; clamat Mèlicerta perîsse  
Frontem de rebus.  
But you shall be accused also of malignity; for if it were the opinion not only of Plato, but (as Plutarch affirmeth) of Favonions, that an honest man can never allow of that Reformation, which disturbeth and hazardeth the whole estate, or that any malady in a Commonwealth should be encountered with so deadly a drug, as is the destroying Serpent of Civil war, then how should you answer the indictment of sottish malignity, in curing Diseases by death and particular Faults, by universal confusion, still pulling down all persons and things, not knowing what to plant in their places.  
Therefore, in fine, if the shoulders of your sufficiency sink under the burden of such demands, never think to censure and control, to sway and appoint. But if I may persuade you, who (in the conscience of my most essential qualities, ignorance, and weakness) dare not urge any thing quit ingeniously those usurped Privileges, and discreetly address yourselves unto the conduct of some wise council of peace and war, rather than to reign as a kindle of chieftains in the dangerous conduct of staggering troops & ignorant souls, who are easily excited to audacious enterprises. Always observed (which you should consider) to be. 1. Prima speci laeta. 2 Tractatu dura 3. Eventu tristia. First, whatsoever fair hopes may be holden forth unto you, that the work is Gods, who will carry it on; yet I do not see how any rational Christian in all your Regiments, can ever in such a case, promise any succour simply Gods, without and beyond your own co-operation. For though some hath observed, that fortuna facilio●em aliquando praebet actionibus nonnullis even 'em, quas ipsa s●la, abditissima ratione propagavit. Yet how should the God of order, and of the spirits of all flesh, ever espouse that enterprise, which through the apparent ignorance or malignity of the managers, tendeth only to confusion, and to the absolute destruction of the best of Creatures, unto which he hath given corporal being and preservation. Therefore, (I think) you may attribute this confidence to more than Jewish arrogance, or to the superstitious vanity of some Pharisaical Zealots, who, by the prolixity of a battalogious Prayer are still soliciting the great Jehovah (as the worst of Gentiles did their Jupiter) to interest himself in their undertake; never truly examining their present estate & action. But be it vicious, or unlawful, they implore his aid) as do also thiefs, traitors, and murderers) whensoever their weakness wanteth assistance; yea, they boldly promise that unto themselves, which appertaineth not, but to the humble, wise, and upright, When they are consideratively active, & impartially affected in their machinations. Secondly, tractatu dura, State-affairs are so intricate, that the ablest Statists can never so canvas every seam in the peace concluded, but that they leave some scope of quarrel, which may by Politicians be easily picked from some particulars in the Articles. What hope soever then you have, of fair and ready passage, yet once entered, you shall find them so several, casual, & confounded, as will dazzle and astonish your spirits, with the consideration of so many, divers, & contrary lustres, except it prove so, I will ever hereafter assert that lesser, vivacious spirits and vulgar wits, are found more fit and happy for the mannagery of State-affairs.  
Therefore if you presume upon the first appearance represented a far off, and meet not that which is seven times worse than the son of Anak, before you arrive at your Earthly Chanaan; then let all the people ever look upon me as a false Prophet, knowing nothing at the present, and yet presuming of the future, which is indeed but a vehement opinion, though violent in persuasion, and so transporting me; because I strongly conceit, whatsoever clearness of truth, or form of happy constitution you do fancy, when ever you reach towards it by actual attempt and resolution, many difficulties will impeach your passage, and new Quaries will start up, able to stray, lose or beset you. Thirdly, Eventu tristia, If you glory in any success hitherto, or some of you like him in the 52 Psalm. You are in that beholden to the worst and vilest of the malignants. For had not their innovating in Church and State, occassioned grievous suspicions against his Majesty, in the minds of quiet, moderate; and truly conscientious men, than had your Army been stop in the current, before any expense of treasure & blood: you be so taken with their accidental efficacy (by which you are found have been of secret esteem) that you will freely endeavour to fulfil the Prophecy of plain English (who in a godly manner explodeth Monarchy, when he had administered, both matter and occasion to the same) And so in way of recompense; kindly gratify how, either by advancing their tyranny, or (as they scornfully speak) your own, both policy and dependant Anarchy. Then take heed, that you prove not as a candle burnt to the socket, flashing with more than its ordinary light, but presently extinct, leaving also an ill sent, and unpleasant favour behind it. If this be the best fruit of your first and latest baffling (whereby all Magistrates have been disgraced, all laws subverted, the Kingdom embroiled, our treasure exhausted, and now more than ever, the minds of people chafed & embittered, with almost in expiable hatred one against one another.) Then sure (in my conceit) neither your first nor last motion or mannagery was either from God, or according to him. 'tis true, by your passionate stickling, and multiplicity of fantastical opinions, you have armed them with more arguments for Popery, & tyranny, than any of them before your stirring did falsely understand. But if you make them our masters, it will be concluded, that ignorance, envy, pride, & avarice, ruleth the stern of your actions, whilst tenderness of conscience is merely pretended.  
Moreover, you are the men chief insisted upon, as the only seditious & turbulent spirits, contemptible in number, inconsiderable in fortune and reputation But so uni●ed conspiracy against ecular Majesty, as to carry on a monstrous design to the admiration of Europe, for the which you might (perchance) have been lately sacrificed, to pacify the wrath of some kind of people, & expiate the offence of your self & others, in hope of conciliating the King into better conditions, if not unto the Nationall Covenant.  
Had not your active vigilance so opportunely taken occasion by the foretop, which never since as it is said you witted how to use, or well to improve I.E. so wisely, honestly, & lawfully, that without injustice or cruelty, you might accomplish such an alteration, as should not only afford universal satisfaction, but also exalt our untappy Albion, unto more than pristine repute amongst all those Nations where she is now despised. Herein you are comparable into Hannibal, but I hope in heart and spirit, you will at the length prove parallel to these gallant honest spirits, in ancient and most excellent times, both Greeks' and Romans; That have always lightly esteemed all their own, in relation to the gen●rall interest of their Country; for else you can never be framed to any friendly composure. And if you intent to quarrel by standing; for I suppose, that in condemning all tyranny over the spirit, you do not deny but that our estate, actions, travel and life, aught to be accommodate to the service of humane society, and always responsible unto justice, and the common opinion, when custom and law hath confirmed it; for you know not what (besides the tenderness of your Conscience) than you will (in my fancy) find it a most dangerous and desperate business wherein you can never secure, much less exalt your own persons; except your consciences be so far cauterised, as to adventure your selus for glory and profit, as if it were for the opinion of the Gospel of Jesus Christ, and in that vigour of spirit or extravagance, freely to resolve upon more hellish villainies then ever Matchiavil could devise, or any tyrant, or traitor put in practice. And all this upon such uncertainty, as can never yield any undefraimed assurance to the spirit, nor the least of sanctuary to the person, in every place, with mortal hatred, all ways pursued, except you hope to captivate all your own Countrymen, of different or contrary minds; and with remorseless cruelty to mortify the distasted, and un●amed spirits of the English; into more than Turkish stupidity, that they may freely bow, as the elder Camels, to all burdens which are offered them.  
Upon which promises, may I not well say, that so long as you are led on, by paradoxical humourists, and philodoxicall opinionists; or much enthrauled to your own singular, and municipal conceits, you will be found as unmeet for the managing of such matters, as ever was mere soldier to play the medico; and no more apt or able to deal with the troubled and law-broken state of England; then is a Shop Prentice-boy, to back, sit, and guide a skittish and lose broken Jade, when he hath neither bridle nor saddle, in which sense, were it not against my practice to guide and control, I would point you to a certain Philosophical fancy much fit (me thinketh) for you to ponder on, then for him, into whom the excellent Poet doth apply it.  
Optat Ephippia bospiger, Optat arare caballus,  
Quam scit uterque libens aequm est exerceat artem.  
This going tends something against the grain of my humour, I desire to end as I began with inquisition, giving you all scope and liberty to lash and correct me, surely then tell me when I first hear from you; why, I may not justly denominate all those giddibraind fellows, whosoever upon some appearance of truth presented at distance to their understanding, are so far transported with presumption of knowledge, that to promote or establish their opinion, they will furiously attempt any alteration, without ever considering the danger of subversion, and difficulty of reducing us to better condition, 2. Whether all such arrogant simplicians (as thus usurp the authority of judging) are not in all reason obliged, not only to find the error and fault of what they would abolish, but also the truth and utility of what they would bring in, and so to preserve themselves, (as Mr. Burton preffered to the Archbishop 
* Who for all the wit supposed in him by the superstitious adorers of wealth and dignity, had neither strength of brain, nor spirit, to avoid the envy of people, in wracking his malice upon him by a Parliament. ) with ropes about their necks, as it was ordained amongst the Thurians, that if their device were not approved of all, they should presently suffer due punishment for their seditious sauciness, and turbulent presumption.  
3. What do you think of the conceit of Calavius, that wise Magistrate in Capus, of whom we read in Sir Water Rawleys, was it not both ingenious and honest? yea such as the sage and prudent, many years since, might well have improved, to the curing of many distempers, and preventing of those disorders, by which we are become so distracted, that England is called the Bedlam of Europe, and London the Bedlam of England. Or whether you deem it either meet or possible, yet now to be put in practice. At one mean yet remaining for preventing the utter subversion of all Magistracy, upon which must follow great mischief & perdition, or the death of our body politic, by the sudden operation of our mortal and intestine Diseases. God have mercy on our Land, and graciously prevent these yet piteous turmoils, & hideous desolations, which all your drivers of designs are drawing upon us: So that if we survive this sickness, I shall not hereafter despair of any political condition, be the State never so tossed to and fro with all manner of motions & alterations: for were it not that I conceive the preservation of a State, to exceed my apprehension, so that we may subsist beyond my imagination, I should give our body for dead in no possibility of recovering, nor in age of any policy, to which purpose I have some special arguments as jopine; the speculation whereof, makes me often very pensive, And he who can without perturbation behold the now approaching ruins of his Country, exceedeth much the height of my spirit mind or constancy. And thus in hope to find you courteous, pitiful, and compassionate, as all true Christians are and aught to be, I hearty bid you farewell, And (if I may usurp your now famed compliment) subscribe myself one of yours and the Kingdom's humble servants.  
Richard Jackson.  
POSTSCRIPT  
WHat an age do we now live in? that a private man must run a double danger, in endeavouring any thing towards the public, of shame, and pain, reproach and punishment, the farther in seeming ambitious to be a fool or with peril seen 〈◊〉 print, the latter in attempting what is not tolerated by order of the State, that toucheth me a little, for so much as I feel no glory, but what is superficial, and infused by the treason of my complexion; for few there be from whom I may in reason expect so much as approbation; not from the very learned, because I am not so pedantical, as to imitate Mr. Prin, who is ever honouring his reading and memory, at the charge of his reason and understanding, not from Plebeians or mere Commoners, who can never discover the force or comeliness, of a acquaint, sharp, or solid discourse, perchance amongst the middle sort, there may be found some well borne minds, or regular wits, strong enough by their natural temper to take me in the right sense, and then surely to afford me, either friendly rebuke, or else favour and protection. But this much troubleth me; who am exceeding desirous in such things, to be directed by the word, order, without further question or inquisition) that I now come out against it. Know therefore, that in obedience to unto order, I carried my Papers unto the learned Licenser, who after perusal could not instance in any particular clause to be expunged, as containing matter either scandalous, railing, or seditious; much less savouring of heresy, schism, or superstition. But the timorous old man durst not meddle, because times are so tickle: and many men of every party so waspish and touchy, with whose spite and envy I must now wrestle, though unwilling to deal with such an adversary, who of old was deemed inexpugnable; And unto whom it is to no purpose to speak the truth Therefore in this rashness, partly occasioned by my sudden departure into the Country, I appeal and freely submit unto my proper judges in the Parliament, which I shall desire to honour, as wisest council or the justest judicature: so God bless me from the fear of all swearing Gamesters, who get their damnation by purchase.    

Courteous Reader. I desire thee to pass by some faults escaped in Printing, by reason of the Authors absence.   

Imprinted at LONDON, 1647.