WATER UPON THE FLAME: BY XX. QUERIES Propounded in the Spirit of LOVE and MEEKNESS, To the Serious Consideration of all GOD'S PEOPLE; Principally to the FIFTH MONARCH MEN, commonly so called.  
By One that loveth the Truth, and all Good Men; And One that neither hath, nor ever had, nor never intendeth to have the least Place of Profit, or Worldly Advantage by any Change of Government whatsoever.  
LONDON, Printed in the Year 1659.   

Water upon the Flame, OR, QUERIES Propounded in the Spirit of Love and Meekness to the serious Consideration of all God's People, principally to the FIFTH MONARCHMEN, commonly so called.  
1. WHether you are not subject to the like Infirmities with other men, and consequently subject to Errors and Mistakes as other men? 'Tis certain they that know most, know but in part, 1 Cor. 13.9. And whether the experience you have had of your proneness to err, and be confident without cause, in some things as well as others, do not rationally call for these two things? First, To hold your present differing thoughts, humbly remembering, 1 Cor. 8.2. He that thinketh he knoweth any thing, knoweth nothing as he ought to know. Secondly, To be always ready to look on other men's things as well as your own, remembering 2. Phil. 4. Look not every man on his own things, but every man also on the things of others. And 3. Prov. 6. Lean not to thine own understanding. And 12. Rom. 3. Let every man think soberly of himself. Remembering, 12. Rom. 16. Be not wise in your own conceit. Remembering, 1. Pet. 5.5. Yea all of you be subject one to another, and be clothed with humility, and 1 Cor. 14.32. The Spirits of the Prophets are subject to the Prophets. Wherefore, You that are but few in comparison of all the Godly, to adapt a particular Opinion, differing from the generality of all Christians that either do now, or ever did live in the world: and to hold it with a high and imposing Spirit, can possibly consist with obedience to those Scripture Exhortations, or a due sense of the present darkness, blindness, and ignorance, that poor mortals groan under?  
2. Whether the saying of Tertullian, be not rational and worthy your consideration: A few dark and obscure places of Scripture ought to receive exposition agreeable to the current of Scriptures? Now whether the Scriptures of the Prophet Daniel and the Revelations, whereupon you ground your differing Opinion and high Purposes, be not dark Scriptures in comparison of other Scriptures of the New Testament; I leave to your consideration.  
3. Whether any interpretation of daniel's Prophecy, or any other which contradicteth the plain & express Doctrine and Practice of Christ and his Apostles, aught to be admitted for Truth, or the Ground of any Practice, 
●ohn 3.31. ●ohn 5.37. Acts 3.23. Acts 1.2.  much less the Ground of War and Blood. The Querest conceiveth No. For that, First, Christ came from above and is above all, the anointed Prophet of the whole world, whom the Father himself hath born Witness to, by an audible Voice, and Summoned the whole world to hear him upon pain of death, and because the Apostles of Christ received special Orders from Christ, for the good Government of the New Testament Churches, until he come again, and those in very plain and easy terms. And Thirdly, because to accept of any interpretation of their Doctrine, which contradicteth his own Doctrine, and personal Practice, would set Christ against himself, the ill consequence whereof, is not perhaps presently, or easily apprehended 'Tis certain the Prophets spoke by the same Spirit; 1 Pet. 1.11. therefore nothing contradictory to him.  
4. Whether that Exposition of the Prophets, and Revelation of Saint John whereon you ground the lawfulness of private persons running into arms and all your smiting resolutions be not directly contrary to Christ's, and the Apostles Doctrine, and Practice, let the Scriptures Judge, Matt. 5.38, 39, 40, 43, 44. You have heard it hath been said, an eye for an eye, and a tooth for a tooth, but I say to you resist not evil, but whosoever shall smite thee on the right cheek turn the other to him, you have heard that it hath been said, thou shalt love thy neighbour and hate thine enemy; but I say unto you, love your enemies bless them that curse you, do good to them that hate you, and pray for them that despitfully use you and persecute you, and by this doctrine he taught nothing but what he lived to. He was oppressed, and he was afflicted, saith the Prophet, Isa. 53.7, 9 yet he opened not his mouth, he is brought as a Lamb to the Slaughter, and as a sheep before the Shearers is dumb, so he openeth not his mouth, 50 Isa. 6. I gave my back to the smiters, & my checks to them that plucked off the hair, I hide not my face from shame and spitting. When Peter conceived with smiting thoughts, John. 19.11. Christ saith to him, Peter put up thy Sword. When Tribute was demanded of him, by a Heathen King, though he could have pleaded excuse, chose rather to work, a Miracle to pay it, and mark, Lest I should offend, Matt. 17. from 24. to 27. When Peter & John would have revenged the unkindness of the Samaritans to Christ, by calling for fire from Heaven to destroy them, He rebuked them, saying, you know not what Spirit you are of, Luke 9.55. For the Son of man came not to destroy men's lives, but to save them. Thus we see how far Christ's Spirit, Doctrine, and Practice differeth from yours. Now let us hearken to Saint Paul, Rom. 12.18. If it be possible, and as much as in you lieth, live peaceably with all men. Bless them that persecute you, bless, and curse not. Let us follow after things that make for peace. Put them in mind to be subject to principalities and powers, to obey Magistrates, TO SPEAK EVIL OF NO MAN, 
Rom. 14.19. 3 Tit. 1, 2  TO BE NO BRAWLERS but gentle SHOWING ALL MEEKNESS TO ALL MEN. Yea more than all this, he exhorteth, that Prayers, Intercessions and giving of Thanks, he made not only for Kings, but for ALL that are in authority, yea for such that they might have cause to fear, would hinder them in godly living, and disturb their Christian peace. Why else must that be the subject of their Prayer, that they may live peaceably and quietly under them? and doth he not say, that thus to do, is both good and acceptable in the sight of God our Saviour?  
5. Whether, the Lord Jesus Christ did not intent to become an Example to all private Christians both in Spirit and Practice, in all things of a Moral nature? Such as Gentleness, Meekness, Love, Humility, and the like; (though not in such things which he did, as God, King, Priest, and Prophet, of the Church) that he did intent his own Spirit, and Practice, in such things to be Exemplary is plain, by Luke 9.55. he correcteth the intemperate Spirit of his Disciples by showing them his own. You know not what Spirit you are of, for the Son of man came not, etc. The extraordinary practices of the Old Testament Prophets, was no Pattern to them, but His. 1 Cor. 6.17. He that is joined to the Lord is said to be one Spirit. And 2. Phil. 6. Let the same mind be in you which was in Christ Jesus. Christ calleth upon all his disciples to learn of him, to be meek and lowly, Mat. 11.29. Paul calleth upon all Christians, to walk in love as he did, 5. Ephes. 2. to self-denial, as he did, 15. Rom. 2. Let every one of you please his neighbour for his good, for, even Christ pleased not himself. Peter calleth upon all persons, to Bear Wrongs patiently, as he did, 1 Pet. 1.21. and so to tread in his steps, which, he saith, they were thereunto called, from his example. And John saith, 1 Joh. 2.6. He that saith he abideth in him, aught to walk even as he walked. And Paul saith, We are predestinated to be conformed to the Image of the Son, 8. Rom. 29. And it was his Glory, that looking into the Glass of the Gospel, he became translated into that Image, 2 Cor. 3.18. So then Christ's Image, Christ's Mind, Christ's Spirit, Christ's Steps, is of right the Image of all his Saints, the Mind of all his Disciples, the Spirit of all his Friends, and the Steps of all his faithful Followers. Is it not then above an ordinary wonder, that you should pretend to so much of his Spirit, even at the same time, when your violent motions proclaim the contrary with a loud voice? Christ was all Smooth, and you seem to be all Rough. Christ was all for putting up of Swords, you are all for pulling them out. Christ was all for Saving men's Lives, and you seem to be all for Destroying them. Christ was for Binding up of Wounds, and you are for Making them.  
6. Whether the Commandments and imitable Practices of Christ and his Apostles, before mentioned, be not as long lived, as other of his Commandments, and binding upon all his disciples, till he come again in Person. As the People of God under Moses, was shut up, as Paul expresseth it, 3. Gal. 23. under his Laws, till Faith, or the Gospel of the Mesiah come; So are the People of God, under the Gospel, shut up under Christ's Laws, till He come again in Person to disannul them. onsult, 2. Rev. 25. That which thou hast received hold fast: How long? TILL I COME. 1 Cor. 11.26. As aught as ye eat this Bread, and drink this Cup, ye do show forth the Lords death, Mark, TILL HE COME. So 1 Tim. 6.14. I give thee charge that thou keep this Commandment without spot, unrebukable. How long? UNTIL THE APPEARING OF OUR LORD JESUS CHRIST. So that all the Positive Precepts and Examples of Christ and the Apostles, Practised and Commanded upon a Moral Reason, last as long as this present world lasteth, except we should interpret these Scriptures, or rather abuse them with the Quakers, and from them fancy another appearing and Coming of Christ before his coming to Judgement, but to show the vanity of their conceit. His coming to Judgement is called his Second coming, 9 Heb. 28. Whereas then it would be the Third. Consider I pray, Is there any Time set by our Saviour or the Apostles, how long men shall be of his Spirit? Humble, Meek, Gentle, Obedient to Magistrates, no brawlers, but showing all meekness to all men. And when his Disciples may lawfully turn into the quite contrary Spirit, from Lambs to Lions, from subjection to Magistrates, to destroying them? 'tis true there cometh a Time when the Saints shall Judge the World, Bind Kings in chains, Rule over Nations, Rev. 2.26. but it is the reward of Overcoming all Temptations, and keeping Christ's works to the end, even Till He Come. At which time Christ promiseth also, to give such Overcomers the Morning Star, 2. Rev. 28. Look the place. Now as you go to work, you catch at the Reward before you have done your Work. The Apostle James enjoineth upon all the Christians, patience, James 5.7, 8, 9 Be patiented therefore Brethren, saith he, How long? unto the coming of the Lord. The mean Time is the Time of Saints suffering not Reigning, in the Judgement of S. James, And is not Paul one with him, Mark 3. Colos. 4. WHEN CHRIT WHO IS OUR LIFE shall appear THAN shall ye appear with him in glory. Mark that THAN, and not till then, for he saith, in the mean Time, they are dead, and their life is hid. Now, How are they dead, and their Life hid, if they must pull down Princes, and be the Earth's Governors?  
7. Whether doth not Daniel the Prophet tell us plainly in the 7th of Daniel 21. That the Horn that spoke great things, and whose looks were more stout than his fellows, that this horn should make war with the Saints, and prevail against them until the Ancient of Days come: If so, and that it appears by the 13. Verse as it plainly doth, That the Time of the Ancient of Days coming, and the Son of Man's coming in the clouds of Heaven take place together. Mind the words Behold one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near. If so, then how vain a thing is it to expect the Kingdoms of this world to become Christ's till he come in the clouds of Heaven, and the Ancient of days with him?  
8. Some of you make Dan. 7.18. (The words these, But the Saints shall take the Kingdom) the ground of present fight with worldly Powers in order thereunto, now the Query is, Whether this be not a wild inference from the Premises, because 'tis clear from the 27. Verse that when ever they take it, it shall be first given them, and that's not till the Ancient of days come: So saith the 22. Verse, Until the Ancient of days come, and Judgement was given to the Saints of the most High, and the time came that the Saints possessed the Kingdom. Nay Christ himself hath it not actually given him, till his coming in the clouds of Heaven, vers. 13. Mark the words, Behold one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him, and there was GIVEN HIM Glory, Dominion, and a Kingdom. Can any one with any show of reason conceive that God would have the Saints to take the Kingdom before it be given Christ, Is not this then a strange piece of Religion in the People of God: Now in the days of their conformity to Christ in his humiliation, to leave the Road of all God's Saints to leap over the Hedge of all positive Laws, and break down the Wall of most plain Precepts, to pull down Kings and Princes in order thereunto?  
9 Doth not the Apostle John instruct us, that the Time of Christ's Reign over the Kingdoms of this world, taketh place with the sounding of the last Trumpet, Rev. 11.15. Mind the words, And the Seventh Angel sounded and there were great voices, in heaven saying, The Kingdoms of this world are become the Kingdoms of our Lord, and of his Christ. And the 1 Cor. 15.52. saith thus, In a Moment in the Twinkling of an eye at the last Trumpet, for the Trumpet shall sound and the dead shall be raised. So then, if the Time of Christ's Reign over the Kingdoms of this world take place, with the sounding of the last Trumpet, which is John's Doctrine; And the sounding of the last Trumpet be at the Time of the Resurrection of the Dead, which is Paul's doctrine; Then how vain a thing is it to expect the Fifth Monarchy of our Lord Jesus Christ till after the first Resurrection?  
10. Whether by the Stone cut out of the Mountain without hands be not meant Christ with the House of Israel only, or at least Principally? Because the same Work that Daniel saith the Stone shall do, Dan. 2.3.4.35. The same Work the men of Israel shall do: See also and compare the 41. Isa. 14, 15, 16. Who 12. Zach. 3. are called, a burdensome stone. And is it not harsh dealing in the Interpretation of Scripture, to put that upon the Gentile Saints, which the Scripture fixeth on the men of Jsrael, where do we find the Gentiles called the men of Israel, in all the Word of God?  
11. Whether the destruction of the Whore of Rome, is not plainly declared to be the work of the Ten Horns, and not the Saints as Saints, Though the Saints in common with the World may be used in the Work, as they are Members of those Commonwealths, over whom those Horns have Power, Rev. 17.16. The ten horns which thou SAWEST, These shall hate the Whore, and make her desolate and naked, and shall eat her flesh, and burn it with fire. For the Saints as Saints to go about it then, is to cross the word of God, and I fear to run before they are sent.  
12. Whether you are not in a great Error, when you say, 
Banner of Truth, p 19●  that the Stone spoken of Dan. 2.44. you find it to be Christ Jesus in the pure sanctified and refined Gentile Christians. To prove this, you urge in the first place, Mal. 3.2, 3. The words are as followeth, But who may abide the day of his coming, and who shall stand when he appeareth? For he is like refiners fire and fullers soap, and he shall sit as a refiner and purifier of silver. And he shall purify the Sons of Levi, and purge them as gold and silver, then shall the offering of Jndah and Jerusalem be pleasant unto the Lord, as in the days of Old. But how you should conclude the Text speaking of the Gentile Christians is strange. Are the Gentile Christians called by the Name of the Sons of Levi? The Persons of the Text are Sons of Levi, Sons of Jacob, v. 6. such as then were under the Law of Tithes, vers. 8. and are said to rob God in not paying of them, Therefore not Gentile Christians.  
A second Text you urge to prove, the Stone in Daniel is meant of Christ in the Gentile Saints, picked not out of the World only, but Churches also is the 14. Revel. 4, 5. but very impertinently in my apprehension; Because the picked holy persons there spoken of, are said to be, One hundred forty and four thousand, which if we will suffer John to tell us who they are, we must needs understand them, of the Sealed Jews, of the Twelve Tribes of the Children of Israel, spoken of Rev. 7.4. and not the Gentile Christians. Mind the Words, And I heard the number of them that were sealed, and there were sealed One hundred forty and four thousand: Now mark who they were, OF ALL THE TRIBES OF THE CHILDREN OF ISRAEL; and so goeth on to the 8. verse, to mention those Tribes particularly; Therefore not the Gentiles.  
But Thirdly, to prove that the stone, Dan. 2. that shall break in pieces and consume the Kingdoms of the Earth, is not to be meant of Christ with the Jews, but of Christ in the Gentile Saints, you urge Christ's words in the 21. Mat. 42. where he is spoken of under the Metaphor of a stone. And where Christ telleth the Jews, that the Kingdom of God should be taken from them & given to a nation bringing forth the fruits thereof. From hence you conclude, that the smiting work of the Kingdoms of the world will be done by the Gentiles first, and not the Jews. Here your Error lieth in the mistake of the sense of those words, The Kingdom of God, spoken of is the 21. Math. In that place it noteth only the Gospel of the Kingdom, Mat. 4.13. which Luke 10.9. Christ said, was come nigh to them; And 17. Luke 21. Christ said, was amongst them: And in this sense, the Kingdom of God was taken from them, Acts 13.46. according to Christ's threat: But you use the words, to note the Kingdom of his visible Power and Dominion, as a visible King over the Jews, which they were not in possession of: Therefore not capable of a Threat to have it removed. Yea though Christ had the Right of all Power given to him by the Father, Mat. 28. yet not the right of actual exercise of all that Power at the same time: Therefore, 
Heb. 2.8.9.  when Paul to the Hebrews had said, He hath put all things under his feet, presently subjoineth, But we see not YET all things put under his feet. Yea Christ telleth his Disciples, Acts 1.7. That the Time of Restoring the Kingdom to Israel, was not for them to know. And finding some of his Disciples, supposing his Kingdom, in your sense would immediately appear, Luke 19.11. He putteth a Parable on purpose to rectify them, the Substance whereof is, that he must go to Heaven and receive Orders for it, and return again before he execute it: Which directly answereth to 7. Dan. 11. Rev. 15. and 2 Tim. 4.1. where his Kingdom and appearing are put as taking place together.  
13. Whether, when Christ saith, My Kingdom is not of this world, or, from hence, as he expoundeth himself, John 18.36. giving this for the Reason why, his servants fight not for him: Doth not this Text reprove with a high hand, all humane force to enthrone him, and consequently condemn your practice, because he saith. My Kingdom is not from hence, that is from the World, or worldly Powers, as the Kingdoms of other Monarches were, 
john 8.31. Mat. 21.25. 1 john 2.16.  but from above; from his Father. Things of and from the world, from men, and from the earth, are opposed in other Scriptures, to being from above, from heaven, from the Father? Here then seemeth to be Christ's Argument, if he were to come by his Kingdom, as other Kings ordinarily come by theirs, His servants would Fight for him, as the servants of other Monarches fight for them, but since he was to come by his, from another Power then that of men, his servants need not be busy with Arms for him, as other Kings are for them.  
But it seemeth, some of you are of opinion, that the word NOW, is Emphatical, in that 18. of John 36. where Christ saith, But Now my Kingdom is not from hence, implying, there would come a Time when it would be from the World, and that before his personal appearing. To that I answer, First, The word NOW is ordinarily used in Scripture, without any Emphasis at all; as 8. Rom. 1. And there is this reason why it should be so understood here. 1. Because to understand it to point at the Time present only, that Christ's Kingdom was not then, at that Time of the World, and to make it imply there would be a Time before his coming, wherein it should. I say, thus to understand it, would make more Divisions of the World, than the Scripture owneth. We read of three, and but three. The first from the Creation to the Flood, called the Old World, 2 Pet. 2.5. Secondly, from the Flood to Christ's Second coming, 
Luk. 20. 3●  called THIS WORLD: And Thirdly, from Christ's Second appearing to the end of his Reign, called 2 Heb. 7. The World to come. Now your Interpretation of the word NOW, maketh a Fourth, Namely, one between the time of Christ's speaking those Words, and his Second coming, which is not found in Scripture. But again, Secondly, I answer, Though it were admitted that the word Now, should be Imphatical, and signify a time wherein Christ Kingdom would be of the World, or from the world, yet it crosseth your doctrine; because you say, the Saints as Saints must fight for him, to enthrone him, you know the Saints are contra-distinguished from the world, and said to be chosen out of it, John 15.19. So that which way soever you turn this text, it fighteth against you, not for you. Thirdly, if there had been any time between that expression of his and, his Second coming wherein he would have his Servants turn destroyers of men instead of Saviour's, and walk so contrary to himself and the plain Laws he had given in Matt. 5 to all his followers; surely he would have been very plain in telling us when that time should begin, and when a period should be put to those positive Laws given in that most excellent Sermon on the Mount  
15. Whether you are not commanded in the, 12. Rom. 17. To provide things honest in the fight of all men, and was not this Paul's care, 2 Cor. 8.21. Providing for honest things not only in the sight of God, but in the sight of men, And is not that a Scripture exhortation to be obeyed by all Saints, 1 Cor. 10.33. give no offence neither to the Jew, nor to the Gentile, nor to the Church of God, and if so; Whether it is possible to give a greater offence both to the one and to the other; and do any thing more dishonest in the sight of every man, then for private persons under the notion and name of Saints, that can work no more Miracles than other men, to countenance what they pretend to, 
1 Pet. 2.11. 2 Cor. 5.1. 11. He●. 16.  whose profession is to be strangers and Pilgrims on earth, to expect a building of God, a house not made with hands, eternal in the Heavens, after the example of Abraham the Father of the faithful, 
12 Rom. 17.12. Rom. 19 1 Tim. 6.8.  not to mind high things nor to avenge themselves, not to strive but to be gentle towards all men, meek and lowly, having food and raiment therewith to be content; Now for such to turn head upon all the great principles of Christian Religion, according to the Judgement of all men upon the Scriptures, to grow impatient, heady, highminded, to do that to others which they would not that others should do to them; and without any respect to the positive Law of God, and natural rights of men, to force the Thrones of Kings and worldly Powers, and to give Laws to the Nations; Saying under Christ we must reign; I say, Whether is it possible for men to be more scandelous, and do things more dishonest in the sight of every man?  
16. Whether is there not a great appearance of evil in your pretending to fight, that Christ may reign, whereas Christ doth not personally appear to reign, and utterly disclaimeth as you have heard his kingdom to be of this world, some of yourselves doubt whether ever he will visibly appear on earth at all or no, what then will the thoughts of men be of you, if ever you should run upon any boisterous engagement, but that through some bitter root or other, you would pull down those in power to advance yourselves and for a cloak, talk of Christ & his reign or at best that you are spiritually intoxicated through some enthusiastical fancy, this must needs be the thoughts of the most except you could show a Commission from Christ, to take the Kingdoms of this world under his hand and seal, that all men may know you deputed by Christ thereto from all others that make no such pretence.  
17. Whether your judgement, being that the persons used in this smiting work shall be of an extraordinary qualification for goodness, pure, sanctified, refined, purged as gold and silver, as the text you urge from Malachy speaketh, And as John; undefiled Virgins, redeemed from amongst men, from the earth, And in whose mouth is found no guile, and so without fault before the Throne of God; I say, do not you by this description of the men that shall be used in this work either bewray the intemperate opinion you have, of your own goodness and worth, or else publish to the world with a loud voice, that you are not the men, for the present fitted for the work; is there any one man amongst you; or indeed in the whole world, able to say I am pure refined, purged as gold, undefiled, redeemed for the earth, I am without fault before the Throne of God, if you say you cannot say so, why then do you entertain one thought, to engage in such high and mighty work, which is proper only to such by your own confession.  
18 Whether height of confidence, boldness to suffer, sense of comfort, be any Argument alone of being in the Truth, Paul was high in confidence, that he pleased God, when he draged the Saints to prison, Acts 26. I verily thought, I ought to do many things contrary to the Name of Jesus. Doth not Christ say, they shall kill you and think they do God good service? 9 John 40. The Pharisees, 
john 16.2.  Are we also blind? And yet who so blind? Are any more bold to suffer, more confident of being in the Truth than the poor deluded Quakers? If these things alone be no solid Argument of being in the the Truth, then be entreated to found your notions & practices upon the never erring Word of God, rationally interpreted, or let them go, 8. Isa. 20. To the Law and to the testimony, if they speak not according to this word, it is because there is no light in them. 6. Gal. 16. As many as walk according to THIS RULE peace be on them, who ever findeth peace in a way contrary to Gospel Rule, may be sure 'tis not the Peace of God, Phillip 4.7. but the peace of Satan, which he is wont to give poor creatures that he hath in fast possession, Luke 11.21.  
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John Becaldus Redivium. Or the Enlish Quaker you may read at large.  Whether that Spirit that worketh mightily in you in these smighting resolutions, be not the same that wrought in Munster, and others, that at last issued in all manner of ungodliness, and confusion, which I believe is fare from your hearts to design.  
Do you complain of Prince's Tyranny, and Luxury to the People? So did they.  
Do you cry up the Kingdom of Christ on Earth, and pretend for Righteousness? So did they.  
Do you cry up yourselves for the little remnant, the refined People that are appointed to smiting work? So did they.  
Do you revile the reputed Orthodox Ministry for Antichristian, Carnal? So did they.  
Do you open the Pulpit to common men of all Trades? So did they.  
Do you go much by inward impulses? So did they.  
Do you use the Scripture Instances of Jonathan & his Armourbearer, Gideon against the Midianites, & David against Goliath, to heighten the People's Spirits to fight. So did Munster's, in his Oration before the fight with the Princes, use the same?  
Do you abound with comfort, peace, confidence of success, so did they? Munster to encourage the People to fight, told them he was sure of Victory. Now then consider in the fear of God, whether this similitude doth not evince, that they then, and you now, are acted much by oneand the selfsame Spirit, and if so, Whether you have not cause to judge that you have gotten the wrong Spirit for your guide, and your foot in a most dangerous snare, (notwithstanding all your confidence to the contrary) since not only God's Word, but God's fearful Judgements upon the Ringleaders of the Germane Rebellion, did, & do with a loud voice declare his dislike of their actions, there not being one Head-manamongst them, according to the Story, but proved forsaken of the good and holy Spirit, and struck with Blindness of Mind, and Hardness of Heart. And whether you have not just cause to fear the like fearful judgements of God to befall you, if you should persist in obedience to the motions of that evil Spirit, that now prompteth you to leap out of your Places and Callings, to meddle with Persons and Things you have nothing to do with: Since God is the God of order and not of confusion; And the Father that without respect of persons judgeth every man's work 1 Pet. 1.17.  
20. Whether your Contempt of the godly learned Ministry of the Nation be not evidently of the evil Spirit? since all the great ends for which Christ ordained a Gospel Ministry, is not only endeavoured but actually effected, by many of them, and consequently the Marks and Characters of the Ministers of Christ are upon them, since it is impossible such work should be done, but by the concurrence of God's holy Spirit with them. For though Paul plant and Apollo water, 'tis God must give the increase. If you could show half so much for your Governing the World, as they can for their Ministry, you might the better expect Subjection by the Inhabitants of the Earth. There are Four things chief to which the work of the Ministers of Christ, by divine appointment, may be reduced. First, Conviction of Sin & Righteousnss, Joh. 16.8.18. Act. 28. Secondly, Conversion, 26. Acts 18. Thirdly, Edification. 4. Ephes. 12. Fourthly, Protection, 20. Acts, 28, 29. None of which can be denied to be wrought by many of them. The truth of which is manifest. 1. By the multitude of bills of spiritual complaints, requests and thanks givings made evident daily by such as wait on the Public ministry. 2. Particular addresses of persons to their houses, to be resolved in cases of conscience upon their Ministry. 3. The constant, early, cheerful attendance of multitudes of Christians, upon their Ministry daily, to receive their Father's bread by their hand. 4. The holy Conversation of many that are fed by them. 5. The freedom of such from the grand Heresies of the Time wherewith divers others are infected, Heretics having little to do with any but such as have first fallen in their affection to them, and at last turned their backs upon them. 6. The tears & sad hearts of many godly souls at the death of them, as lately at the death of Mr. Jacombe. Now then, if they do all the work of the Mivisters of Christ, and all the ends for which Christ ordained the Ministry be accomplished by them, which could not be done without God, why then God owneth them, Christ owneth them, and the Spirit of God owneth them; Whence then can it be but from the evil Spirit that you disown them, and pour contempt upon them?  
Now the Lord give you to consider this, and in the spirit of love & meekness I speak to you, remembering what poor weak creatures we are all, and that I myself have been in the like kind tempted, & to some degree overcome, for which I abhor myself in dust and ashes. I further entreat you to consider if God peradventure will give you repentance to the acknowledging of the truth, that as in the contempt of the godly learned Ministry, you fall OUT of the company of God, OUT of the company of Christ, OUT of the company of the Spirit, as hath been shown, OUT of the company of the blessed Martyrs and glorified Saints who greatly reverensed the godly Ministry of their time, OUT of the company of almost all the people of God, upon the face of the whole earth at the present time, so on the other hand, I entreat you consider whose company you fall INTO even all sorts of persons enmptty of the good, and full of the evil spirit, comrades of Satan; who are like to be throne into the lake that burneth with fire and brimstone for ever, these all as one man, hate the godly Ministry, and most violently set themselves against them, yea, 'tis remarkable, that the further men are from God the greater is their hatred of them, and can you find in your heart to be found in such company.  
1. All sorts of profane wretches, in whose Souls the good spirits never lodged, such as resist the holy Ghost, and will not that Christ should reign over them, these all hate a puritan Minister, because he cannot Prophesy to them of Wine or strong drink, or any thing that will please them; Secondly, all Apostates from the faith of Gods elect, out of whose souls the good spirit is departed, as the Ranters and Quakers that have let go the head, there are no persons so venomously set against them as these: as appeareth by their Pamphlets and WHY but because those grievous Wolves cannot devour the Lambs of Christ; so freely as they would, while the poor people, have the wings of godly and learned men to shelter them? Thirdly the Pope with his College of Jesuits, these strive all they can to hinder the success of their Ministry, and indeed to ruin both them and their standing, insinuateing to the people, that they are no Ministers, only lay-men; Their standing in the Ministry naught, because they have not their Ordination from Rome, while you on the other hand say their standing is naught, because they have their Ordination from Rome. But besides all this, HE by all base means reproacheth them, as carnal, vitions, and if he can light of them he burneth them, and why doth be all this? Is it because their Ministerial standing is Antichristian think ye, as you suggest, or the quite contrary, the Pope and you are of two minds in this, were the Ministers of England, bone of his bone and flesh of his flesh as you are apt to think, he would nourish and cherish them, not bu●n ruin and destroy them, no man ever hated his own flesh, but nourished and cherished it, the truth is, his hatred to them is founded upon his knowledge of the quite contrary: Namely, that if he cannot procure them to fall off their standing (wherein you work hard to help him though not intentionally) he is never like to get up his in England, he knoweth well enough that as they ever have been, so still are, under God, the Walls, and Bulwarks of the Protestant Religion, and that besides them he hath no considerable adversary hear; there not being many besides able to read one line; nay not one word of the Bible, but by their help, now than if they have God, Christ, Spirit, with them, and the generality of the godly, over the face of the whole earth with them: and against them, all sorts of ungodly wretches as in a conspiracy, methinks it should rationally put you to a stand and make you tremble when you or any other go about to speak evil of such dignities: Again is it Satan in them? that's certain; because they have no other guide, and because he seeketh the destruction of Souls, and can it be God in you to destroy the Saviour's of Souls. You cannot swear with them, norly with them, nor be drunk with them, nor commit uncleaness with them, nor blaspheme God, nor commit Idolatry with them: how cometh it that you can revile the Godly learned Ministry with them? For the Lords sake, the Gospel sake, the poor divided Church & people of God's sake, and for your own eternal Saulation sake, consider what you do in this great matter, lest you be found fighters against God, whilst you think to fight for him, and fighters for the Pope whilst you think to fight against him.  Blessed are the Pace-makers, for they shall be called the Children of God: Matt. 5.9. 
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