Peace protected, and discontent dis-armed. Wherein the seventeen queries (with the addition of three more, postscript-wise) lately published, partly to allay the discontents of some about the late revolution of government, but more especially to guide every mans feet into the way of peace, as well his own, as the publique, are reinforced with replies unto, and animadversions upon, such answers, which some (it seems) have given unto them, to invalidate their purport and intent. Together with four new queries superadded. By the author of the said seventeen queries.

Query X.

Whether is there any instance or example to be found in all the Scripture of any Prophet, or faithful Servant of God, who counted it a pleasure to declaim

against their Rulers before the people; especially against any such Ruler, whom they acknowledged, or knew, to be a person fearing God, and withall, a man, the tenderness and goodness of whose Consci∣ence they could not lightly but know to be such, which made him utterly averse as to any penall vin∣dication of himself, (especially upon the persons of such men, whom he had the least cause of all to judg godly,) though highly injured and provoked by them? Or is it not a most unworthy strain of an un-Christian dis-ingenuitie, to tread and trample upon those with a foot of insolencie, whom we know (or at least have very good grounds whereon to be con∣fidently perswaded) that they are fast bound in their judgements, and consciences towards God, from ri∣sing up against us, to repair themselves, or to measure. out unto us according to the just demerit of such our misdemeanors against them?

This Query hath produced us a larger Answer then any of its * 1.1 fellows. There is no doubt many instances to be found: but some come to hand with little search. Amos he declaims against the sins, foretels the judgment that should come upon Jeroboam, and that to the people of the Land, and not to his hearing. And therefore Amaziah the Priest sends to the King (no doubt to curry favor with him) accusing the Prophet, telling him that Amos had conspired against him, and that the Land was not able to bear his words. Am. 7. Again, Jeremie sends Baruch to read the roul, which contained the sin, as well as the Judg∣ments of the Princes and people of Israel, to read the same to the people in the House of the Lord, the King not being present, but the Princes afterward told the King thereof, Ier. 36. Again, Am. 1. the Prophet doth declaim against the sins of several Countries with their Princes. Now surely he could not be present with them all at once. Again, the Prophet Eze∣kiel likewise being in Babylon with the first that went Captive,

doth even at that distance by Gods command, set his face towards Jerusalem, and declaim against the sinnes thereof, and in particu∣lar against the sins of the Princes. Ezek. 31. 22. Jesus Christ himself called Herod, Fox, behind his back. Yea it is hard to be proved that the servants of God were present with the Princes, whose sins they reproved.

2. This supposition is born out of due season: for the patience gloriedin, is not so fast bound, as is supposed. (These last words relate unto the latter passage in the Query; Or is it not a most un∣worthy strain, &c.)

1. There is not within the large circumference of this answer, * 1.2 any oneline, or clause, that joyns issue with the main import of the Querie, which is, whether there be to be found any instance in all the Scripture, of any Prophet, or servant of God, who coun∣ted it a pleasure to declaim against such their Rulers before the people, whom they acknowledged, or knew, to be men fearing God, and with all &c. To this point of the Querie, which is the heart and soul of it, the answer offereth nothing at all, but turneth aside to some examples of Idolatrous and wicked Princes and Rulers, as Jeroboam, Jehojakim, &c. against whom, together with their people partakers of their sins, some of the Prophets of God, by immediate, particular, and expresse revelation, were charged to prophesie, and to denounce the judgements, which he had deter∣mined to bring upon both, in case they did not timely repent. And because these expresses from God, concern'd, as well the people, as their Princes, and the people being many, were the more considerable partie concerned in these messages; nor had the Prophets entrusted with these messages, always opportunity to conveene the people and their Princes together, therefore some∣times they delivered their burdens, or messages from God unto the people, the Princes being absent. But they alwayes set down, or caused to be set down, in writeing, the tenor of these their prophecies (respectively) that so they might be presented unto the Princes upon occasion; as is evident in the case of Jeremies roll, (mentioned in the Answer) which was read in the ears of the King, Jer. 36. 21. and this after the summe and substance of it had been made known unto him before.

What is there then in any, or in all, the examples insisted upon

in the Answer, that doth so much as colourably parallel, or justi∣fie, the practise of those, who with turbulencie of passion and discontent, prophecie the visions of their own hearts, (made of bit∣ternesse and blood) not against Jeroboams, Jehojakims, Herods, Idolatrous or ungodly Rulers, but against Davids, Hezikiahs, Jo∣siahs, men zealous for God, lovers of righteousnesse, hating cove∣tousnesse, &c. with open mouth, and in a clamourous manner, restlesly, and without crasing, pouring contempt and disparage∣ment upon them, laying to their charge things which they know not, calling their light, darknesse, making their streight things, crooked, traducing their faithfulnesse under the odious names and mispresentations, of promise-breaking, falsifying of words &c. and all this in the ears (for the most part) of an ill-spirited and incon∣siderate multitude, with menacing or disparaging glances at all such being present, who shall make report of the words spoken unto him, or them, who are most concerned in them. So that the practices and deportments of the men now described in the busi∣nesse under consideration, have as little communion with the beha∣viour and carriage of the Prophets alledged in the Answer, as light hath with darkness, or righteousnes with unrighteousness, or that which is from God, with that whih is from men. All circunstan∣ces (well nigh) in the proceedings of the one, and of the other, are diametrally opposite. 1. The Prophets, though they mentio∣ned or named the sinns of their Rulers before the people, yet they sought not hereby to render them odious to their people, or to incense the people against them, but rather to admonish the peo∣ple, that if God were determined to punish their Kings and Prin∣ces for such and such sins, if in time they repented not, much lesse would ht spare them, being partakers with them in their sins, in case they remained stubborn and impenitent. But the men, whose justification is attempted in the Answer, insist upon mat∣ters of oblequie and charge against their Rulers, before the peo∣ple, not to admonish them of any communion in sin with their Rulers, nor of any judgement of God hanging over their heads for such communion, but onely, or chiefly (as is too too apparent) to create and work an odium or distaste in the people against their Rulers.

2. The Prophets insisted onely upon such sins of their Rulers before the people, whereof they were truly and really guilty, and

which either by the light of nature, or the expresse Word of God, or both, they certainly knew to be sins indeed. Whereas the men we speak of, arreign their Rulers at the barre of their hearers, for matters of cavillation, and for such things, under the names of en∣ormous crimes, or actions, which both by the Word of God, and by the Law and light of nature, are, under such circumstances, as under which they were transacted by them, not onely or simply justifyable, or warrantable, but also, (as farre as sober men, and of best and soundest understandings, are able to judge) worthy commendation.

3. The Prophets (specified in the answer) were not onely willing that the Kings and Rulers, whose transgressions together with the judgments threatened against them, they had occasion to declare in the ears of the people, should come to the distinct and perfect knowledge of what they declared in this kind, but likewise endeavoured and procured it. Goye (saith Christ; and tell ye that Fox, Behold, &c. (meaning Herod.) So the Prophet Abijah, 1 King. 14. 7. See also 2 Chrn. 21. verse 12. Whereas their preposterous Imitatours, are wont to reprove, dis∣grace, or threaten those, that shall informe their rulers of the truth of those things, which they (at their pleasures) speak of them before the people.

4. The said Prophets never disparaged, or poured contempt upon their good, godly, or worthy Kings or rulers, in the presence or hearing of the people, but upon their Idolatrous, wicked, and unjust Kings onely. But the tongues of their competitours are as drawn swords in the middest of the people, against such rulers, who themselves cannot but acknowledg to be men of a gracious anoynting from God, Just, and Holy, and Good.

5. (and lastly, that which is as much, or more, as all the for∣mer) The Prophets indeed, had a particular and expresse commissi∣on and charge by way of immediate revelation from God, in all things to speak, as they spake, and doe as they did in the premisses, in which respect a necessity lay upon them in both. Whereas the by prophets, eyed by the Querie, and countenanced by the An∣swer, ••an upon their angry message without being sent from God, nor can they give any sober, or substantial account, that they were any waies led, or inspired by him, to speak the tenth of those revilings and hard sayings against the Rulers (one, or more)

which God hath set over them, wherewith notwithstanding they have dareingly adventured to pollute their lipps, and consci∣ences, together, yea and the minds end thoughts of many o∣thers.

2. Whereas the Answer pretendeth, that it is hard to prove that the servants of God were present with the Princes, whose sins they reproved; I rejoyn, that if the Scriptures be of suffici∣ent Authority, it is easie to prove, 1. That Samuel was present with Saul when he reproved him for the businesse of Agag and of Amalek, and so again, for his offering sacrifice, 1 Sam. 13. 11. 2. That Nathan was presenr with David, when he reproved him for his murther and aadulteris 3. The Prophet who reproved Jeroboam standing by the altar in Bethel to burn incense, was present with him, 1 King, 13. 12. 4. Eliah was present with Ahab, when he reproved him, 1 Kiogs 18. 18. And a another time, 1 Kings 28. 10 20. 5. That in like manner there was a nother Prophet present, when he reproved him 1 Kings 20. 42. 6. That Michiah also was present with him, when he reproved him, 1 King. 22. 17. 28. 7. that Elisha was present with Jebo∣ram, when he reproved him, 2 King. 3. 13 8. That Hanani the Prophet was present with Asa, when he reproved him 2 Chron. 16. 7. 9. that Jehu the son of Hanani was present with Jeho∣sapha••, when he reproved him. 2 Chron. 19. 2. 10. That the Prophet who reproved King Amaziah, was present with him, when he did it. 11. That the Prophets were present with Ma∣nasseh, when they reproved him. 2 Chron. 33. 18. compared with 2 Kings 21. 10, 11, 12. 12. that John Baptist was pre∣sent with Herod, when he reproved him, Mat. 14. 4. 13. That Peter and John were present with Annas the high Priest, and the rest of his Assessors in councel when they reproved them, Acts 4. 19. 14. that Paul also was present with the High Priest A∣nanias, when he reproved him, Act. 23. 3. So that it is not hard to prove that the Prophets and servants of God were present. (ei∣ther formally, or equivalently, and for the most part, formally with the Princes, whose sins they reproved: but it is very hard, if not impossible, to prove, that ever they reproved the sins of good Princes or Rulers before the people, but onely when themselves were present.

3. (and lastly) The supposition [viz. concerning the tender∣nesse,

goodnesse, Patience, &c. of the Persons most declaimed a∣gainst] which the Answer saith, is born out of due time, as if it had had no being till the publishing of the Queries, had (undoub∣tedly) received birth and being long before this, and lived (I veri∣ly beleeve) in the brests of those very men, who now seek to slay and destroy it; or if not in theirs, yet in other mens, where it is as much made of, and delighted in, as it could have been in theirs. And whereas the Answer (inconsiderately, and with a little ve∣n••m) adds; For the patience gloried in, is not so fast bound, as is supposed; I rejoyn, 1. That here is no glorying in any mans patience, but onely the patience of a man, modestly and with truth attested, or (more properly) supposed. 2. That the pati∣ence of a Magistrate, or cheif Ruler, is not to be estimated by his regular and necessarie severity in order to the publique peace and tranqaillity of his people, but by his habitual deportment of him∣self under such personal wrongs and provocations, which may be pardoned or put up without the prejudice, or danger of o∣ther men. Therefore notwithstanding any thing yet acted or done, the Patience, which the Query supposeth, may in the language of the Answer) be as fast-bound, as it is sup∣posed.

Notes

• * 1.1

  Answer.
• * 1.2

  Reply & A∣nimadverti.