The bloudy vision of John Farly, interpreted by Arise Evans. With another vision signifying peace and happiness. Both which shew remarkable alterations speedily, to come to pass here in England, also a refutation of a pamphlet, lately published by one Aspinwall: called a Brief discription of the fifth Monarchy. Shewing that the late Parliament was that beast mentioned, Rev. 13. that this representative is the image thereof, and that the fifth Monarchy will shortly be established in the person of Charles Stevvart Evans, Arise, b. 1607. 1653 Approx. 140 KB of XML-encoded text transcribed from 41 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A38773 Wing E3454 ESTC R208636 99834983 99834983 39634

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Early English books online. (EEBO-TCP ; phase 1, no. A38773) Transcribed from: (Early English Books Online ; image set 39634) Images scanned from microfilm: (Early English books, 1641-1700 ; 2206:4) The bloudy vision of John Farly, interpreted by Arise Evans. With another vision signifying peace and happiness. Both which shew remarkable alterations speedily, to come to pass here in England, also a refutation of a pamphlet, lately published by one Aspinwall: called a Brief discription of the fifth Monarchy. Shewing that the late Parliament was that beast mentioned, Rev. 13. that this representative is the image thereof, and that the fifth Monarchy will shortly be established in the person of Charles Stevvart Evans, Arise, b. 1607. [16], 40, 49-72 p. s.n.], [London : Printed in the year. 1653. Place of publication from Wing. With errata at foot of p. [16]. Text and register continuous despite pagination. In this edition, there is a comma following "speedily" on title page; a comma following "England"; the word printed before "A Refutation" is "Also"; "Aspinwall" is followed by a colon; "fifth Monarchy" is on one line; "Stevvart" is spelled using v's. Reproduction of the original in the William Andrews Clark Memorial Library.

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eng Farly, John -- Early works to 1800. Aspinwall, William, fl. 1648-1662. -- Brief description of the Fifth Monarchy -- Early works to 1800. Prophecies -- Early works to 1800. Visions -- Early works to 1800. 2006-11 Assigned for keying and markup 2006-11 Keyed and coded from ProQuest page images 2007-01 Sampled and proofread 2007-01 Text and markup reviewed and edited 2007-02 Batch review (QC) and XML conversion

THE BLOUDY VISION OF JOHN FARLY, Interpreted by ARISE EVANS.

With Another VISION ſignifying peace and happineſs. Both which Shew remarkable alterations ſpeedily, to come to paſs here in England, Alſo A Refutation of a Pamphlet, lately publiſhed by one Aſpinwall: called a Brief diſcripton of the fifth Monarchy. Shewing: That the late Parliament was that Beaſt mentioned, Rev. 13. that this Repreſentative is the Image thereof, and that the fifth Monarchy will ſhortly be eſtabliſhed in the Perſon of CHARLS STEVVART.

Printed in the Year. 1653.

THE PREFACE.

WHen the Lord ſent Moſes to the Children of Iſrael which were in Egypt; he gave him two ſigns to ſhew before them, that they might believe; & told him that if they would neither believe the voice of the firſt ſign, nor the voice of the latter ſign, then that he ſhould take water out of the River, and pour it upon the dry land, and it ſhould become bloud, Exod. 4. 1, 2, 3, 4, 5, 6, 7, 8, 9. Beloved friends, I have written two books & ſent them forth in print, as two ſigns to the Engliſh Nation; and thoſe in power do take no warning by them; And now alſo this book is going forth to ſhew that the water of their River muſt be turned into bloud.

I ſaid in my Petition to the General dated the 16. of the laſt May, that I would not willingly turn water into bloud, nor publiſh that bloudy Viſion mentioned in the aforeſaid Petition; which ſignifieth, that we muſt have a bloudy War again: and that Right muſt have Right, though thereby all muſt be turned upſide down again, But now it muſt not be as I will, I muſt publiſh it, or have no peace to my Soul: the Lyon hath roared, who will but fear: The Lord God hath ſpoken, who can but Propheſie and publiſh in the Palaces at Aſhdod, Amos 3, 8, 9. 10. 11. the great judgement coming upon it from the Lord of Hoſts, for the Lord God hath ſworn by his holineſs; That lo, the days ſhall come upon you that he will take you away with hooks, and your poſterity with fiſh hooks, Amos 4. 2. Then will you ſay: Oh, that we had believed ARISE EVANS, and taken adviſe by his Books and Petition; as many of the Kings party now mourn, and tell me the very words that I told them 19. years ago; blaming themſelves for that they had no more regard unto the words then ſpoken by me, which now they found to be true by wofull experience: yea, and ſome of your late Parliament men expreſſing their grief now; do wiſh, that they had conſidered my words, and been perſwaded by me: but alas, too late repentance is nothiug worth: but like that of Eſau and Judas, onely brings deſpair, Heb. 12. 16, 17. Matt. 27. 3, 4, 5. for as the Tree falleth ſo it lieth, Eccleſ. 11. 3.

Therefore while the AX is laid to the Root of the Tree; it is the beſt time to ſave it, Matth. 3. 8, 9, 10. ſo before the judgement over take men; it is the beſt time for men to do righteouſly, and thereby eſcape the wrath to come: Good Reader, I hope I ſhall be clear from the bloud of this generation, and leave them altogether in excuſeable: for why, they have had more warning from me; then ever any had that I was ſent to ſpeak unto, for when I ſpake to the King and his party; If they had asked me whether I had ſpoken any thing by way of Propheſie before that time? Surely, I could have ſaid nothing to it then, which might have been any ways ſufficient to convince them; becauſe that I had not before that time been ſent of God to any for to declare ſuch things: But now it is evident how I was called of God and ſent to them, and upon their neglect was ſent to the Earl of Eſſex, and after that to the Presbyterians, and then to the late Parliament, God confirming my words with as many ſigns as was required of me, and alſo fulfilling the ſame always in their due ſeaſons. So that, if this people now ſhall likewiſe refuſe to hear me, (who have had ſo many witneſſes to ſhew that God is pleaſed to declare his determinate will by me:) they of all others will be the leaſt excuſable for diſpoſing me, and ſo the leaſt capable of mercy.

For, have they not known how God by me declared the moſt remarkable things that befell theſe Kingdoms ſince the Wars began? How that 20. years ago, I declared the things which befell the late King, and that I ſuffered 3. years impriſonment for the ſame? How I declared to the Earl of Eſſex, 7. years before he was General, that he ſhould be the peoples General againſt the late King? Have they not known how that in the year 1646. I declared the downfall of the Presbyterians, and ſuffered two moneths impriſonment for that alſo? How I declared in the year 1651. That the Kings Son would come to England long before he came to Worceſter, & his ſucces likewiſe? How I declared to the late Parliament many times, that they ſhould be deſtroyed long before their diſſolution? And have I not declared to them in the laſt moneth of May, that King Charles will come in victoriouſly this year 1653. and had they not a ſign to confirm it, according to their own chuſing and deſire? Which ſign was, that if it did rain (more or leſs) 7. Sundays then next following ſucceſſively, they would believe my words. And did it not rain accordingly for ſeven Sundays together, as many thouſands who obſerved it can witneſs, although it was in the very drought of Summer, and that there was ſcarce any rain all the other week dayes beſides?

Alſo many other ſigns were given by me to ſeveral perſons divers times in ſeveral places, to confirm the truth of thoſe things, therefore to God be the glorie of all. Neither was there any remarkable ingagement of late days, either by Sea, or Land, ſince the people began to inquire of me; but God was pleaſed to reveal by me the event thereof. Surely, if theſe men were either faithfull, or ſenſible, they might ſee the minde and will of God, by theſe things, but they are dead, Epheſ. 2. 1. They will not ſee, Iſai 26. 11. Iſai 42. 18. 19. 20. But ſtill ſay unto me, Job 21. 14. depart from us, for we deſire not the knowledge of thy ways.

And now, as concerning you, ye murmuring people that meet every Munday in Black-Friers Church: ye faſt, ye pray, & ye preach and complain, that God doth not hear your prayers, and ye crie to God that he would ſend the ſpirit of Propheſie by ſome one, or other, to let you underſtand the things to come; & yet ye cannot ſee them now when God ſheweth you all theſe things, by me his poor Meſſenger, which are made known unto you by thoſ truths in my aforeſaid books, called the [Voice and the Eccho:] and as in the laſt of them, I ſaid to the late Parliament about a moneth before they were diſſolved, that their prayers were anſwered of God by thoſe my books, and that if they did not believe what I ſaid, and do the ſame ſpeedily; that God would ſend them ſtrong deluſions, and bring ſudden deſtruction upon them, Iſa. 65. 12, 24. Iſa. 66. 3. 4. 2 Theſ. 2. 10, 11, 12. ſo I ſay unto you now, that if ye will not be anſwered by the ſame things of God in my aforeſaid Books, God will likewiſe ſend you ſtrong deluſions, and bring ſudden deſtruction upon you; for your contempt of his truth; in not believing it: ye cry againſt the late Parl. becauſe they cheated the people of their monies, and blame alſo theſe men now of Weſtminſter (as you call them) for treading their ſteps, and not calling the other to an account for all the injuſtice they did: alas, do ye think that theſe, or the like men, will ever call them to an account? Nay we muſt think theſe will rather be more chargeable to the people then they were.

For do ye think, that ſuch mean men raiſed to ſuch high places, who not having means of their own, ſufficiently to maintain their greatneſs; will not have it out from the people, over whom they have now the power and command? And will they not raiſe their children, friends, and relations to all places of profit? Truly it were a ſhame for them if they did it not: and I am confident that if ye were in their place ye would do no leſs, although the Countrey ſhould ſtill ſuffer by it: yea, and its like to ſuffer, untill the King, Nobles, and Gentry of England injoy their rights again: for they having great revenues of their own, by which they are able to bear ſuch places of Authority, and govern the people at their own proper charges: Therefore I ſay unto you if ye would have men in places of lawfull Authority, that are not ſelf-ended and covetous, why do not ye bend the ſtrength of your prayers for CHARLS your right King, and his party, that they may enjoy their rights again? And then ye may be ſure, that he will call your late Parliament to an exact account for all thoſe monies ye ſpeak off, and eaſe the people of their heavy taxations: and doubtleſs ye ſhall prevail with God in prayer for him, and have all your deſires accompliſhed.

I beſeech you to conſider the difference between this State-Government, and a Monarchy; Queen Elizabeth had Wars with Spain, and Wars in Ireland, and alſo aſſiſted Holland: all which was done with her own revenues, and without any Taxations from the ſubjects: but now where are the Crown Lands? What's become of the Biſhops, Deans, and Chapters Lands, and Delinquents Eſtates, and many other things that are gone I know not where? And do ye think that the people are ever like to be eaſed from the abundance of Aſſeſsments and Taxes, whileſt the great revenues belonging to the Crown are gone, which ſaved the people from ſuch heavy and continual Taxes, and by which large revenues Queen Elizabeth did ſuch great things, and yet left behinde her abundance of Treaſures?

So that you may clearly ſee, that there was a great part of the Kingdome juggled away from the Nation by the late Parliament, when the new State was ſet up; becauſe what was the Kings was theirs, for the ſaving of their own goods, & bearing their charges: and ſo was the Church-Lands alſo appointed to eaſe the people, that they ſhould be free from being at charge to pay thoſe that were the Chief rulers of the Church, and took care for their Souls. And now if ye would have God to hear you, why do not ye hear him, by doing juſtly to the King and Kingdom, that righteouſneſs may run down as a River, Amos 5. 21, 22, 23, 24. or elſe all your ſeeking of the Lord will be in vain: for if ye will ſtill have your prayers granted according to your own ſenſe and will, that is, for you to prevail, kill and ſlay all that will not ſubmit to you; then the Lord will ſhew your folly to all the World. And do not you boaſt as ſome of you do, that ye have had the Spirit of Propheſie theſe ſeven years; that your Armies over-coming their Enemies, is the fruit of your prayers: Alas, it is but your pride, for it was Gods decree to deliver his people into your hands for a time, to puniſh them for their ſins: and he revealed it unto me, 20 years ago, that your party ſhould prevail as they have done, and then come to a miſerable end, as I have declared.

Thus ye may ſee, that it is not your ſpirit of Propheſie which you (deceiving your ſelves) do imagine to have, nor yet is it the fruit of your prayers, that hath done it: for if ye had never opened your mouthes ſuch things had come to paſs: & you ſhall ſee within a ſhort time that God will deliver you into the hands of his people to be utterly deſtroyed, and all your Propheſying and praying ſhall not deliver you in that day. Then leave off ſacrificing to your Calf, for it is no more then if the Egyptians ſhould have ſacrificed to their falſe gods, for giving them power to overcome the Iſraelites, and keep them in bondage: but God had ſhewed to Abraham long before, that his ſeed ſhould ſerve the Egyptians, Gen. 15. 13. 14. and when the time of the Iſraels deliyerance came, then neither, the Egyptians nor all their gods could keep them one day longer, Exodus 12. 40. 41. ſo likewiſe the Babilonians might have gloried (as you do) and attributed their ſucceſs to their own parts, or to the power of their gods: when they had overcome Iſrael: but they were more modeſt then ſo; And knew very well that they could not detain them any longer, then God had decreed: whereby you ſee that they in the very nick of Gods time ſet down by the Prophet Jeremiah, 2 Chron. 36. 21, 22, 23, Ezra 1. Did ſend them home and reſtore all which was theirs to them aagain.

Here I have taken an occaſion by the way to ſpeak a word alſo to Mr. Feake, Mr. Simpſon, and others of their party meeting in Black-Friers, not doubting but when God ſhall arreſt them ſaying, 1 Kings 21. 19. haſt thou kild and taken poſſesſion in that place where King Charls and his people loſt their bloud, in that very place ſhall thy bloud be ſpilt, even thine: and ſet their bloudy deeds to Cry unto their Conſciences, ſaying we are thine, & we will not leave thee untill thy Judgment come: then their courrage will be abated, and they ſhall know that they are not for the Intereſt of Jeſus Chriſt, as they falſly affirm. But are for the Intereſt of the Devil, who was 2 murtherer from the beginning, John 8. 44. 1 John 3. 8. and when Nathans Ridle is opened unto others, ſaying: thou art the man, 2 Sam. 12. 7. 14. For thou haſt given great occaſion to the Papiſt to Blaſpheme. ſaying, theſe are the works of ſuch as would be altogether Ruled by the Bible: they will for ſwear themſelves, and murder their King, and kill, Rob, and Steal, by authority; when like Davids Pſalm, 51. 3. their ſin as a bloudy ſheet is ſet before them, It will make them roar like David, ſaying, I acknowledge mine iniquity and my ſin is ever before me, Againſt thee; thee, onely have I ſinned by cauſing the enemies to Blaſpheme thy word, the holy Bible.

Oh now, I will Repent and endeavour to reſtore the Kings Family and other Families; which moſt unfaithfully and unjuſtly: we have ſpoiled, and I will pay my Vows and ſtop the mouths of the Blaſphemers of thy word thereby, ſo far as I am able, help me Lord, that I may prevail and appeaſe thy hot indignation againſt me: and I could wiſh that thoſe of Feake and Simpſons party would Repent and be of the ſame reſolution: but I know of a certain there is a party in this Land, that ſhall fall by their willfull impenitency.

Now I draw to a concluſion, deſiring all in generall to obſerve diligently the reſt of the matter following in this little book, and if any do deſire to know further of me, let them get the other books here mentioned: for my part, If it be the will of God, I am willing to be offered for the defence of the faith of Gods elect. Titus 1, 1. But I cannot deſire that God ſhould not take me away in the midſt of my days Pſalm 102. 24. becauſe I am already paſt it, nor ſay as Jacob ſaid to Pharaoh, that I have not attaind to the years of the life of my Father Gen. 47. 9. for I have out-lived my Father and elder brother in years; who died both a natural death; therefore the remnant of days that now I have to live, I count to be extraordinarily given me of God: even to glorifie him wholly withall; and If it pleaſe him that I die a Martyr and that in my death I glorifie God, I hope he will give me ſtrength to triumph that way; but wo to ſuch a party as takes my life violently from me, for declaring to them the truth in love, committed to my Charge. Truly I have no cauſe to doubt theſe people; for though they have not yielded to the truth: yet they have been perſwaded that my declaration was ſo much in the way of Gods ſpirit, that they did not moleſt me at all when I delivered my Petition to the Counſel of the Army, May 26. 1653. and ſpoke in the defence of King Charls, at that time when I diſputed it before them all, four hours together. I ſpake there more fully for (him) then ever I did by writing; ſo that I may ſay this word of the Prophet to God, was verified on me, Iſai 26. 3, 4. Thou wilt keep him in perfect peace, whoſe heart is ſtayed on thee, becauſe he truſteth in thee, I may ſay experimentally that this is true, even that I had ſuch a peace of God, as paſſeth all underſtanding, Phil. 4. 7. that is peace and liberty to the ſoul and body. Therefore, I will truſt in the Lord, for in the Lord Jehovah is everlaſting ſtrength Iſai 26. 4. And now I am as the Paul of this time: he was a Mechanick, a tent Maker, Acts 18. 3. I am a Taylor, I plant and ſhew theſe things, Apollo, that is the eloquent ministers of Chriſt are to water them, but God giveth the increaſe Acts 18. 24, 25, 26, 27, 28, 1 Corin. 3. 6. I recommend all to God and his Miniſters, and I remain your faithfull ſervant in Chriſt Jeſus.

Ariſe Evans from Long-Ally in Black-Friers Sep. the 13. 1653.
Errata.

Page 6. line 21. for, it ſignifies or firmneſs thereof, the certainty, Read, it ſignifies the certainty or firmneſs thereof,

The bloudy Viſion of John Farly interpreted, with another Viſion ſignifying peace and happineſs, &c.

BEfore I come to ſhew you the Viſions, it will be needfull to let you underſtand a little of the life and quality of this Mr. Farly, according as I have heard it, both from himſelf and others that knew him very well, who acknowledged him to have been a Gentleman of good eſtate, living near Wallington in Shropſhire, and always was counted a very honeſt man, and of a milde diſpoſition: alſo in theſe troubleſome times he payed all Taxes freely to both ſides, King and Parliament, and yet was very much plundered and wronged by both, untill at laſt they brought him ſo low that he was forced to moregage his own Lands, and afterwards to fearm another Gentlemans Eſtate in Wales: but having many croſſes there likewiſe, he was forced to leave that place alſo, not being able to manage it for want of ſtock.

At this time he had a wife and eight children to maintain, and very little money remaining, ſo that he knew not what courſe to take for a lively hood: But calling to minde that a Gentleman and a dear friend of his was in the Lord Generals life-guard, and hoping by his means to get ſome place under the Parliament, whereby to maintain his charge.

In the year 1652. He came to London with all his family, and took a houſe at the upper end of Drury-Lane, where he lived very poorly, and could neither meet with his friend nor get any imployment, but was in great diſtreſs for want of means to maintain his charge, and to pay every one his own.

And on the 21 of January 1652. In the morning he being in his bed, was very much troubled in his minde at his croſſes, but yet meditating and in his thoughts truſting in the Lord for ſupplie, he fell into a trance and ſaw the following Viſions, and when he came to himſelf again, being unaccuſtomed with ſuch things, he was much troubled at it, and ariſing in haſte, told his wife thereof: and immediately went forth to ſeveral of his friends, Miniſters, and others, and related what he had ſeen to them, deſiring them to give him their judgement there upon, for he was afraid that his Viſions did onely predict ſome misfortune to himſelf, and when ſome of them told him, they could not give him the Interpretation; or at leaſt would not: but that theſe were matters of higher concernment: he was the more afraid to conceal the ſame, ſo that then they became a burthen unto him.

At laſt he came to another friends houſe, and told theſe things alſo there, and as they were wondring at the ſtrangeneſs of thoſe Viſions, and could make no conſtruction thereof: Nor what they did ſignifie, one being there preſent that hath a book of mine, called [A voyce from heaven to the Common-wealth of England, and lent it to him: And likewiſe derected him to me, ſaying it was very likely that I could give him the right Interpretation of thoſe things, and after he had read ſome part thereof he came to my houſe, and being in a kinde of extaſie, ſate down and ſhowed me the book, and declared the cauſe of his coming, and how he had been all that moruing in ſeveral places to have his Viſions interpreted, but found none that could interprete the ſame. But now was by a devine providence & my book directed to me, he being very confident that it was given for me to interpret it.

Then I conſidering with my ſelf that in regard of the multitude of people daily inquiring of me concerning what hopes I ſaw of their redemption from theſe troubleſom times, I having for a whole fortnight before conſtantly prayed to God to ſend me ſome extraordinary knowledge, now to ſatisfie and comfort the people, and found by the ſtrangeneſs of this mans coming, before he related his Viſions, that he was ſent of God unto me therewith, as anſwers to my prayers, I deſired him to declare them unto me, promiſing him through Gods aſſiſtance to ſhew the interpretation thereof, and there upon he repeated them to be in this manner.

1. I ſaw in a Viſion revealed unto me as I was ſtanding upon ſtone-steps, at a place in London, there came a man riding before me, and made a ſtand againſt me, and th n I ſaw a Coatch coming between the man and me paſſing by, and in the Coatch was a woman cloathed in ſcarlet, and one who ſtood by me, ſaid: Behold this woman, how do you like of her? And I anſwered, I liked none, but mine own, and then the man who was on the Horſe back, ſaid unto me, then it ſeemeth you like none, but one of your own breaking, then there came ſix youths, who were in blue Coats and blue Caps, (like to the Hoſpital youths,) and ſtood between the man on horſe back and me, & ſaid, behold, take notice of the Moon, and thereupon I looked up and ſaw a ſign poſt, with the ſign of the Moon hanging as a ſign under it, which I beholding preſently there appeared a ſpot of bloud upon the picture of the Moon, which ſpot ſpread it ſelf over all the Moon, and the bloud ſparkled up upon the skey and overſpread the ſame.

Then ſuddenly falling down upon my knees, and lifting up my hands to heaven, I called upon the Lord to be my guider and defender, and immediatly upon that there appeared by the picture of the Moon a man ſitting, having a candle lighted in his hand, then came another man with a candle unlighted in his hand, and he lighted his candle at the other candle, that the other man had in his hand, and departed: And then the man who ſat by the Moon ſpake and ſaid, I thank you all for beholding the ſame.

Then there came a Chariot with milk white horſes like as if it had come out of a Court by the place where I ſtood, and as they aproached near me, I thought them to be of fire, ſo ſparkling that the heat thereof came mightily unto me, whereby I was forced to ſhrink back from the extreamitie thereof, and returning two or three ſteps back, I beheld the horſes and Chariot coming up the ſteps after me, thus going back, and ſeeking for ſome place to ſhelter my ſelf from the heat thereof: but finde in the ſtreet as I went, neither door nor ſhop window open, I could have no place of ſafeguard.

And ſeeing before me another Chariot with horſes aproaching toward me, I was greatly troubled in minde, and then beholding upon my right hand a ſtreet turning another way in which I thought to be free, entered the ſame: And having gone but a little way therein, it was beſet in like manner. And there came foremoſt a man having a long light like unto a Tortch in his haud, which when I ſaw, I thought it was Domes day, and fell to the ground as a dead man, and could not move hand nor foot, yet had my remembrance perfect, and when he came unto me, he ſaid, who is here: but I ſaid nothing unto him, and then he ſtrode one foot over me, and lift me up from the earth, and held me in his arms and blue into mine ears three or four times, then ſaid he there was no means to help me, but to be waſhed with the bloud of Jeſus Chriſt, ſo ſoon as he had ſpoken I perceived my ſelf to be naked, and then he waſhed and bathed my bodie all in bloud; which being done he departed and went foreward, ana I thought he drew me after him. Then preſently I was brought like as if I had been in ſome great Church, wherein was much Timber work, and there I ſaw men waſhing, and beſmearing all the Poſts and Timber with bloud, and then I ſeemed as if I were to depart out of the ſame place, but coming to the door of it, I heard as it were a ruſhing of a mightie winde, with a noiſe of Chariots and Horſes, with beholding of ſumptuous buildings and multitudes of men, and being aſtoniſhed therewith, I returned into the Church again, and then by that time I ſeemed to have a great bundel of bladders about me which vaniſhed all, but three, whereof one was very little, and the reſt were very great, eſpecially one of them, and theſe two ſeemed like two earthen pots, which wearied me to bear. And as I went forward in a bake-way flying from the Church, I heard a voice, ſaying, go apace: and when I came to the end, at a place where I could go no further; I thought theſe pots did diminiſh mightily, and there came a voice unto me, ſaying, there will not be left the worth of a half peny remaining of all this fight, ſo I awaked.

And I being in fear and amazement at this bloudy Viſion, within a quarter of an hour after fell into a trance again and ſaw another Viſion, which is as followeth:

I beheld, and lo, I was in a field (as I thought) newly ſown with Wheat, and as I beheld, I ſaw upon the Land ſowed, a company of Doves being milk white, and all of them ſtood in a round ring, or ci kle, and in the midſt was onely one alone by himſelf which ſurpaſsed all the reſt in brightneſs, ſhining like the Sun-beams in its brightneſs, ſo did this Dove appear in brightneſs and glorie, and I awaked again.

Theſe were the Viſions which he related unto me, and now I ſhall give you the Interpretation thereof, as I gave it to him then.

The Interpretation of the firſt Viſion.

WHereas you ſaw your ſelf ſtanding upon ſtone ſteps in London, it ſignifies, or firmnes thereof, the certainty, and that by degrees, your Viſion will be fulfilled here in England, Jer. 21. 6, 9.

And whereas you ſaw a man on horſe back coming ſpeedily to the place where you ſtood, it doth ſignifie that they will ſpeedily come to paſs, Ezek. 12. 22, 23, 24, 25. Habak. 1. 8. alſo the Viſion being revealed to you in the morning, ſignifies the day of its fulling is near at hand, Rom. 13. 12.

And whereas you ſaw a Coatch with a woman in it, all cloathed in ſcarlet paſſing by, that ſignifies this bloudy Parliament and State, which will ſuddenly vaniſh away and be conſumed, Rev. 17. 3, 4, 16. 2 Theſſ. 2. 8.

And whereas you ſaw ſix youths all in blue, they ſignifie Charls his wayne, and their voice which ſaid, behold, take notice of the Moon, ſignifies the Comet, or blazing Star, that appeared in December 16 2. near the 7 Stars, which Star, or Comet doth preſage the diſſolution of this preſent power ſpeedily alſo, Judg. 5. 19, 20. Job 38. 7. 31, 32, 33. Amos 5. 8.

And whereas you ſaw a ſign poſt with the ſign of the Moon to it, and of the ſport of bloud that appeared upon it, and overſpread both it and the skey, by the ſign of the Moon is ſignified, that when this Parliament is deſtroyed, they will make an Image, or a repreſentation of the ſame Parliament, and in that, diviſions will break out into bloud, which will overſpread the Kingdom more then ever it did, Joel. 2. 31, 32. Rev. 13. 14, 15. Pſal. 55. 9.

And whereas you ſaw a man ſitting by the picture of the Moon with a light like a candle in his hand, and another man coming to him with a candle unlighted, and lightning it at the other mans candle, and ſo depart, and then the man ſitting by the picture of the Moon, his giving thanks to the ſpectators: Is ſignified that a great Commander at this time of diviſion ſhall be hard put to it, and be forced to iſſue forth a Commiſſion to one that ſhall help him, and he will be very gratefull unto ſuch as ſhall diſcover the treachery and plots that are intended againſt him, Pſalm 132. 17. Iſa. 24. 13.

And whereas you ſaw a Chariot with milk white horſes coming out of a Court hard by you, and the Chariot all of fire, ſo that you fled before it, and could have no place of ſafeguard, and that another Chariot came againſt it: That ſignifies that the King and Court intereſt now begins to be violent and hot on foot again, prevailing, notwithſtanding, there is another Chariot, or power coming againſt it, which will meet in London ſtreets, ſo hot that all will in that day be forced to ſhut up their ſhop-windows and doors for fear, ſo that he which is without doors ſhall not finde a place wherein to hide his head, Iſa. 21. 6, 7, 8, 9. Amos 9. 11, 12, 13. Iſa. 24. 10.

And whereas you ſaw a ſtreet on your right hand in the which you thought to eſcape, but found it beſet with a multitude of men, and that he which came foremoſt had a Tortch lighted in his hand, before whom you fell as a dead man, yet your remembrance was perfect, and he having compaſſion on you, calls to you, takes you up, blows in your cars, to ſee if that would revive you: but ſeeing it would not do, doth pronounce that you muſt be waſhed in bloud, and after you are waſhed, you are revived and follow him: The foremoſt man ſignifies the King, who ſhall enter his Kingdom at this time, and in compaſſion lovingly ſhall ſend forth his Declaration and proclamation to his people: But they will not come in to him, nor ſtir no more then you did when the man call'd to you, took you up, and blue in your ears, then ſeeing that he muſt do it, the King will reſolve to proceed with Fire and Sword to waſh the Kingdom with bloud, then the Kingdom will come in to him, and he will prevail, Judges 7. 16, 19. Thus by compulſion he muſt draw his people after him, Song. 1. 4.

And whereas you ſaw that you came into a great Church where men waſhed all the poſts with bloud: It ſignifies that God will now avenge himſelf on ſuch as have deſtroyed, defiled, and robbed his ſanctuaries, I mean Cathetheral Churches, and other Churches, and things dedicated to Gods ſervice: Inſomuch that God will for that cauſe require the bloud of thoſe, who are guilty of theſe Crimes, to ſatisfie his hot indignation, and to cleanſe his ſanctuaries with bloud, for if the Lord Jeſus was ſo ſore offended with thoſe that ſold Doves for the ſacrifice in the Temple at Jeruſalem, and ſo zealous for it that he would not ſuffer any to carry a Veſſel through it, how much more is he offended with thoſe that ſo highly abuſed, robed, and deſtroyed the Chriſtian Temples builded for him to be worſhipped in, Mark. 11. 16, 1 . Joh. 2. 14, 15, 16. Jer. 50. 28. Jer. 51. 11, 51, 52. Malach. 3. 9. Rom. 2. 22.

And whereas you ſaw your ſelf departing out of the Church, and as you were at the door heard the ruſhing of a mightie winde, with noiſe of Chariots clattering together with beholding of men armed in multitudes, and ſumptuous ſpacious buildings: It ſignifies that in the Citie of London there ſhall be great buſling, troubles, and moſt terrible fightings in all parts thereof at this time, Jer. 23. 17, 18, 19, 20.

And whereas you ſaw that as you returned again, and found another way to go out of the Church, you were burthened with a bundel of blown bladders, which vaniſhed from you as you went, ſaving onely three remained: By which is ſignified that the Parliament men, whoſe winde have voted theſe miſchiefs which are come upon this Kingdom, and the vain profeſſors who have executed their votes, and never had any thing of truth in them, but rather delighted themſelves with their vain, wicked, windy, and fruitleſs notions, now all ſuch will be troubled and get together, being aſſured that they ſhall now be called to an account for their works, yet thinking to do ſome feats by raiſing Armies to preſerve themſelves, but they ſhall be cut off in the bud one after another, as they are about it, except three that will eſcape, 1 Cor. 4. 19, 20. Hoſ. 12. 1. Tit. 1. 16. James 2. 20. Matth. 12. 35, 36, 37.

And whereas you ſaw three bladders remaining and that one of them was a very little one, and the other t o verie great ones, but eſpecially one ſurpaſſing in greatneſs, and that theſe became too earthen pots, which by degrees diminiſhed as you went foreward, then the voice that ſaid to you, go apace, and after your coming to a place where there was a ſtop, that you could go no further: It ſignifies that three Parliament men, one that hath been the greateſt actor in theſe times the other hath acted much, but the third very little. Theſe three will get two flying Armies, and being perſued will diminiſh untill at laſt they get into ſome ſtrong hold, from whence happily they may make their peace, Judges 20. 45.

And whereas laſt of all, you heard a voice, ſaying, that there will not be left the worth of a half pennie of all this ſight: It ſignifies that of all the riches and glorie that the Parliament and their party ſeem to have got, there ſhall not be left unto them the worth of a half penny, Jer. 15. 13. Iſa. 61. 6. Iſa. 21. 16.

This is the Interpretation of your firſt Viſion, which indeed is a terrible one, and I could wiſh withall my heart, that if it be poſſible it come not to paſs: But rather that God would be pleaſed to pardon the ſins of this Land, and to give them grace to receive the King in peace, and if it be his bleſſed will, that the Parliament and State would not bring utter ruine upon themſelves, and upon this diſtracted Nation.

Now after I had interpreted this bloudy Viſion, he was very well ſatisfied in his ſpirit, and deſired me to interpret the other Viſion, which he had within a quarter of an hour after the former, but he ſaid it never troubled him as the other did, and I ſaid it ſhall be alſo done; for it may be there is more of comfort in that, then there is of ſorrow in this.

The Interpretation of the ſecond Viſion.

THen ſaid I, whereas you ſaw your ſelf in a Field newly ſown with Wheat: That ſignifies that now there ſhall be a new Kingdom eſtabliſhed again here in Brittain, more glorious then ever was upon earth, Jer. 33. 14, 15. Iſa. 44. 2, 3, 4. Pſal. 126. 6. Matth. 3. 12.

And whereas you ſaw a companie of milk white Doves upon that Field, all in a round ring, or circle: The Ring, or Circle ſignifies the endleſs, everlaſting, and everſtanding Court that ſhall be raiſed and eſtabliſhed here again. And the companie of milk white Doves ſignifies the ſpotleſs Nobles that have continued faithfull all this time. Therefore, both they and their ſeed ſhall Triumph gloriouſly in the Court for ever, Iſa. 66. 22. Pſal. 84. 2, 10. Pſal. 65. 4. Song. 2. 14.

And whereas you ſaw one Dove alone in the middle of the Ring, or Circle, which did ſhine like the Sun in brightneſs, by that Dove is ſignified the King, who in due time will ſhine like the Sun over all the earth, to anſwer the expectation of all Nations, and fulfill the promiſe of our Lord Jeſus, ſo that Jews and Turks ſhall then acknowledge Jeſus Chriſt to be the onely Saviour of Souls, Pſal. 68. 13. Pſal. 24. , 8, 9, 10.

And after I had interpreted his Viſions, he called for Pen and Ink and wrote them, and left them to my diſpoſing: but I deſired him to get them fairely written, and that I would get the Interpretations of them alſo fairely written, and that he ſhould carry them to the Lord General Cromwell, and a Petition with them; to ſhew his caſe and condition, telling him that the General was a good man, and would perhaps do ſomething for him: And then he was inclinable to take my counſel, but two dayes after, he came again to ſee me, and brought his wife with him, I propounded the ſame motion to him again, ſaying, that it was beſt for him to go with his Viſions to the Lord General. And he anſwered me, ſaying, That one Mr Wilde, (as he heard,) was then, and had been a long time priſoner in Newgate, for declaring a viſion that he had ſeen, and that if his Excellencie ſhould ſend him to priſon upon it, both he, his wife, and children might come to ſtarve by that means: But ſaid he, I refer it to God and your diſgreſſion to publiſh it in due time, according as God ſhall direct you.

Then I conſidered how I had prayed, and that God ſent the viſions to him as a conduit to convey them to me, and to anſwer my prayers, and as a Talent for me to give an account off: therefore I moved him no more to that purpoſe: And the man preſently after, being much troubled in minde, at his wants and croſſes in the world, went to Virginia with ſome friends of his to trie his Fortune there: Now the reaſons, why I look upon theſe viſions as an immediat warning from God to this Nation, are theſe five following.

1. Becauſe he was not factious on any ſide, or a ſeeker after new opinions but was well grounded in the true Chriſtian Faith of the Church of England, believing the truth of it, and without diſpute reſting conſtantly in the ſame Faith that he was taught in at firſt, and hence I do gather, that he was beloved of God, who ſhewed him thoſe Viſions.

2. Becauſe I ſaw that he had not a ſpirit of pride, or revenge in him, for although he loſt all he had in theſe times for no cauſe, but onely that he was peaceable: yet did I never hear him ſpeak a word againſt the Parliament, or any other that had wronged him, but contrarily ſought for a place under any of them, to get any where a poor honeſt living, patiently waiting on God without any pride, or thoughts of revenge.

3. Becauſe that after he had ſeen the Viſions, though he ſaid to me that he was never ſo troubled before, yet now had he no reſt in his ſpirit, untill he got a ſatisfactory Interpretation to them from me, and then had perfect reſt and peace in minde concerning the Viſions.

4. Becauſe I ſaw it was the fruit of my prayers to God, who ſince he called me to this his peculiar ſervice, never denied me any thing that was needfull for me to know, and whereby to warn this Nation: Therefore whatſoever others think of theſe Viſions, I ſhall look upon them as certain truths conſonant to the Scriptures, which ſuddenly will come to paſs.

5. Becauſe that from the time I had theſe Viſions thus left with me unto this preſent, it hath been a great burthen to my ſpirit, ſo that I finde it impoſſible for me to keep them in ſilence, and have reſt: And although I had rather be a Jonah then a Jeremy, in pronouncing of judgement, and that England might become a Ninive, and not a Jewry in matter of repentance, Jonah. 3. 4, 10. Jer. 25. 8. Jer. 39. yet Gods decree muſt ſtand, Iſa. 46. 9, 10, 11, 12, 13. and the ſtout harted ſhall bow down to it, ye ſtand upon your ſword, ſaith God: And I will call for a ſword againſt it; throughout my mountains, ſaith the Lord God, every mans ſword ſhall be againſt his brother, Ezek. 33. 16. Ezek. 38. 21. Amos 5. 6. That all fleſh may know, that I the Lord have drawn my ſword, Ezek. 21. 5. Therefore be thou inſtructed, Oh Jeruſalem, lest my Soul depart from thee, leſt I make thee deſolate, a Land not inhabited, Jer. 6. 8.

Now I have given you an account of theſe Viſions, to the intent that God might be glorified, you profitted and my ſelf eaſed of my burthen, I ſhall endeavour to inform you further of what I ſee and diſcern in Scripture concerning this Nation, but I ſhall direct my ſpeech chiefly to thoſe Gentlemen of the Repreſentative now at Weſt-minſter, and then to the reſt of this Kingdom, beſeeching all of them to conſider what I have ſaid in my former books, the one called [A voice from heaven,] and the other [An Eccho unto that voice,] and take ſpecial notice of the dates of thoſe books, and likewiſe how thoſe ſayings are come to paſs; ſince they were publiſhed, and lay them to heart ſeriouſly, and then conſider, that if I keep a clear conſcience I muſt declare the truth.

Admonitions to all the People of this Kingdom, but chiefly to thoſe that have the power in their hands. By ARISE EVANS.

MEn and brethren I beſeech you, let me freely ſpeak unto you, in the language of the Apoſtle, Acts 2. 25. How be it, as his ſpeech was diſtaſtefull then, ſo I doubt mine will be to many Palets now, but I hope ſuch as fear the Lord; will hear and be pricked in their hearts, Acts 2. 37. Truly, though I have received his ſpirit for my directions herein, 2. Cor. 3. 17. Eccleſ. 12. 10. Yet if it were poſſible I would not diſpleaſe you: I confeſs my matter, or meſſage is contrary to moſt of your judgements: but for all that; as I ſhall endeavour to deliver the ſame in as fair terms as I can: ſo I hope ye will accordingly take the ſame in good part, ſurely I look upon your Declaration to be your real intention, and take it as a great mercy of God that ye are ſuch men, as be able to hear reproof, Prov. 13. 18. Prov. 15. 5. 10. 31. And of ſuch qualifications to fulfill ſuch terrible places of Scripture, whereas if it had been the lot of ſome proud, hot, intemporate men, who would not endure to be told of what they were by their ſtation, they might have gone to Hell without molleſtation, or any to pity them.

It is averred by ſome that a Cockatrice ſeeing it ſelf in a glaſs, and by beholding its own deformity immediately dieth, I do not wiſh you ſhould do ſo: But I wiſh that when I ſhew you by the Scripture what ye are now, that ye would become what you ſhould be, to your eternal happineſs: I know God can turn a Saul to Paul, Acts 9. 4, 5. and I hope no leſs of you, for God can turn the ſhadow of death into a morning, Amos 5. 8. he can make darkneſs light, and crooked things ſtraight, Iſai 42. 16. ſo that there ſhall be no ſhadow of death, nor darkneſs where the workers of iniquity may hide themſelves, Job 34. 22. all theſe things are poſſible with God for them that believeth, Mark. 9. 23. Matth 19. 26.

Indeed my main matter is both hard for me to utter, and for you to underſtand, Rom. 16. 25. 26. John 6. 27. 1 Timoth. 5. 17. Heb. 5. 11. Nahum. 1. 1, 2. Haba . 1. 1, 2. for I am under a burthen which preſſeth me ſore, and have been twenty years under the ſame, and though many think it but an eaſie thing to declare the minde of God, and to open the myſteries of his word as they are fulfilled, yet I tell you it is ſo hard, and requireth ſo much courage, ſtrength, and labour, that none knoweth it, but ſuch as are exerciſed therein, Jer. 9. 3. Jer. 23. 16, 17. But it is an eaſie thing to be a flattering falſe Prophet, who ſwim always with the ſtream, crying peace where there is no peace, and the World follow ſuch, Jer. 6. 14. for we ſee the true Prophets were generally men of ſorrows, condemned, and perſecuted by the World: becauſe they did not flatter, nor ſpare men in Authority but told them their ſins, for which cauſe they were ſo rejected, that ſome of them wiſhed to die, or that they had never been born to ſee the truth, and their love ſlighted and the people ruined, Jer. 20. 18. Jer. 22. 3. 4, 5, 6, 7, 8. 1 King. 19. 4. and men in Authority never wanted falſe Prophets to flatter, and deſtroy them by perſwading them to go on and proſper, 1 Kings 22. 12. until their ſins were ripe, and no remedy left.

Therefore it is better for you to hear me now while the Sun of proſperity ſhineth upon you, then to hear thoſe thouſands who tell you the World is yours, and cauſe you to bleſs your ſelves in the imaginations of your own hearts, Deut. 29. 18, 19, 20. as if God were pleaſed with injuſtice, bloudſhed, tebellion, robbery, opreſſion, ſpiritual pride, drunkenneſs, and a many other abominable inormities which the late Parliament countenanced among us, for I am aſſured, that what I do now tell you is true, and will as certainly come to paſs as thoſe truths have done, which I foretold to thoſe that were in Authority before you.

It is certain that you do by your Declaration require a worſhip, and acknowledgement of your power, as if you were a Parliament: why ſhould I wrong and flatter you, by giving you a falſe Title, ye cannot be ignorant that according to the Laws of England, ye are not a Parliament: And I wonder much that ye did take that name upon you, ye being ſo unlike to it, for ye know a Parliament conſiſts of Lords ſpiritual, and temporal, and Commons called in by the Kings Writ, and choſen by the people, but the generality of them, as one ſaid to me, do not look upon you as a Parliament, though many be forced to lie againſt their conſciences by calling you ſo: Is it not therefore beſt that I tell you the truth, which is that the people do not own you as a Parliament, which I fear ye will finde when they ſee a fit opportunity, which they wait for, to riſe up againſt you, whereof if I ſhould not warn you, and tell you the truth, which is ſo clearly revealed unto me, I ſhould be a murtherer, and bring your bloud upon mine own head, Ezek. 3. 4, 5, 6, 7, 8, 9, 17, 18, 19. then how can I reſt, or hold my tongue, ſeeing no murderer hath eternal life abiding in him? 1 Joh. 3. 15. and ſure it is, that there is a heavy judgement to come upon you, unleſs by repentance and amendment ye ſpeedily prevent it.

And now me thinks I hear ſome of them in power ſay, what ſhall we do to prevent this judgement? I anſwer, give that unto God which is his due, and unto Caeſar what is due unto him, and unto all people thier juſt rights and Liberties.

1. Do right unto God, and that is, reſtore to God all thoſe things which were taken from the Church by the late Parliament, or any other in Tithes and offerings, Malach. 3. 5, 6, 7, 8, 9, 10, 11, 12. Ye know well enough what the Tithes are, and for the offerings, firſt, they are the praiſes of God, which were ſung and ſaid dayly in our Churches, both Cathedrals and others throughout the Kingdom, which ſinging and praiſing of God with inſtruments of Muſick in Scripture is called the daily ſacrifice, Daniel 8. 11, 12, 13. Daniel 12. 11. Pſalm 150. Pſalm 50. 14, 15. Rev. 5. 8, 9. Rev. 14. 2, 3. All which praiſes being his due, ye ought to reſtore unto him again, and for other offerings belonging to God, they are all thoſe things which have been given by our fore-fathers for pious uſes, whether to the Church to maintain Miniſters in in ſeveral places, or to the maintainance of poor Orfants and aged people, or any other ways left to be diſpoſed: all which ye are to reſtore and diſpoſe off, according to the minde of thoſe good people that gave them; for thoſe things were ſacr ficed unto God, who taketh care for his Miniſters and for the poor, and acknowledgeth that what was given to them, Matt. 25. 40. was given to him, and what was taken from them is a robbing of him, and alſo declareth that ſuch as rob him in thoſe things are accurſed, Malach. 3. 8, 9.

But ye will ſay, thoſe that gave theſe things were idolatrouſly devoted, I anſwer: Thou that abhorreſt idols, doeſt thou commit ſacriledge? Rom. 2. 22. Our Church in the days of King Henry 8. King Edward 6. and Queen Elizabeth took ſufficient care for that matter: Therefore take heed, leaſt ye by running away from idolatry ſplit your ſelves upon ſacriledge, and robbing of God, but rather do right to God in reſtoring theſe things, that ye may be bleſſed.

The next thing is, that ye do right unto all men from the higheſt to the loweſt, and that you reſtore to every one what is his Birth-right and due by the Laws of the Land, according to the intention of our worthy predeceſſours that made them: And that ye neither alter nor deſtroy thoſe Laws, they being experimentally found to be the beſt in all the World for the government of a people, according to the word of God. Inſomuch that before this time Brittain might have been called the glorie of the whole earth, for righteouſneſs towards God and man, if they had not come ſhort in the execution of the Laws, according to the true meaning thereof, for the Laws are good, though the adminiſtratours thereof being corrupted, have through bribery many times wreſted them, and thereby wronged the ſubjects, and it is a notable Character of the beaſt, or Anti-Chriſt, that he ſhall think to change times and Laws, Daniel 7. 25. Therefore it were good that ye would leave off your deſtroying of our Laws, and changing of times.

3. The third thing is; That ye reſtore the government of the Church, and preſerve the Laws and Ordinances thereof as well as of the ſtate, according as they were eſtabliſhed in the beginning of theſe troubles: And that for the better purging and taking away of all abuſes and errours crept in ſince that time, ye adviſe with ſuch conſcientious learned, ſober, and honeſt Biſhops, aud other Orthodox Clergie and Lawyers as be moſt able to direct you as from the mouth of God: But beware of the leaven of the Phariſees, I mean the Presbyterian, or Puritanical faction, who have brought all this miſery upon themſelves and us: for though they be now ſo ſenſible of their errours, that many of their Miniſters and Ring-leaders do begin to creep toward the Biſhops good old way: yet it will not be wiſdom to truſt them: leaſt their old Leproſie break out again. And now in the name of God Almighty, I teſtifie and affirm unto you, that this is the very minde of God and of the moſt conſcientious, and judicious men in the Kingdom, which here I preſent unto you to be done for the good and happineſs of the Nation.

Therefore, (as I ſaid,) whilſt ye ſtand in the ſtation wherein ye are now, I dare not (for my part) lie ſo groſly agrinſt the truth & mine own conſcience, as to call you a Parliament, for I have proved by the Scripture in my book called [A voice from Heaven,] written in the year 1651. That the late Parliament which was rightly called together at firſt, by doing thoſe unreaſonable actions which the beaſt ſpoken off, Rev. 13. was to do; according to the Scripture, became that beaſt: Now the beaſt being wounded by a ſword and diſſolved, yet liveth in its acts, that ye are the Repreſentative, or image of the ſame beaſt, Rev. 13. 11, 12, 13, 14, 15. And what penalty is appointed for any that giveth any Title of Honour, Worſhip, or reverence to the beaſt, or to his image is evident, Rev. 14. 9. 10.

And truely, let me tell you mine own infirmities alſo, that it is no ſmall grief unto me, that I am confined upon pain of eternal damnation, not to give you the Titel and reverence that ye expect from theſe three Kingdoms, for I am confident that ſome of your intentions and meanings are good, though your errours and want of true underſtanding be very evil: ſo that it is harder for to bring you, or ſuch as profeſs ſo much knowledge to a right underſtanding, then it is to bring them that never made any profeſſion of religion at all, to acknowledge the truth: for as the Lord Chriſt found more true underſtanding and Faith in Heathens and Publicans, then in the ſelf-conceited Phariſical Jews, Matth. 21. 31, 32. So now thoſe that ſeems to have nothing of value in them by the judgement of your preciſians, I finde to be moſt capable to underſtand and to believe the ſaving truth that I now declare; for the open prophane through infirmities and weakneſs of the fleſh, being right & firm in the true principles of Faith, are better then thoſe who profeſs outward holineſs with errours in judgement & faith: yea, and are more humble and conſequently more capable to receive the truth, Luke 18. 10, 11, 12, 13, 14. But I hope better things of you, though I thus ſpeak.

That notwithſtanding the great difference between King Charls and you, ye ſhall finde him to be a Child of God, and appointed to be the moſt eminent ſervant of Jeſus Chriſt in all the World, and that ye will be yet his moſt glorious ſubjects, to vindicat him from all the aſperſions laid upon him, and to wound the head of his Enemies: and yet, Truly Gentlemen, if I ſhould believe reports, there is ſmall cauſe for me to ſtand ſo much for him: for I heard it of a certain, that ſome eminent pretended friends of his, (who thinks to bear a great ſway in this Kingdom;) have poſitively ſaid: That when he cometh to his Throne, he muſt of neceſſity put me to death: Becauſe (ſay they) I laid too much honour upon his Father, and did blaſpheme therein, but I believe they are not able to prove their aſſertion from ſcripture againſt me, though they take up the teners of the Phariſee: for a man may blaſpheme God & the King, but to joyn God and the King together in one, is no blaſphemy by Scripture rule: but howſoever, I ſhall both do him right, & not be danted at their ignorant threats: for I believe the King ſhall have ſuch wiſdom to rule, that all things will not be done as ſuch ignorants would, for though they think the revolutions of theſe times to be nothing, but accidental changes, yet wiſer men who ſhall then bear rule with the KING, when he cometh to his Throne, will finde and believe that theſe revolutions and changes came to paſs, even to fulfill the words and promiſes of God, which are laid down in Scripture, as they are and have been opened and declared by me theſe twenty years in ſome meaſure by Gods aſſiſtance and appointment.

And whereas many ſay, the Kings bloud lies upon this man and that man, and that the King cannot pardon ſuch, and ſuch a man; and that he can never be reconciled to ſuch a party, or parties. I am ſure, you that ſo think, or affirm, are as much concerned in the late Kings death, as any of them you ſpeak off, and ye do this King more injury then any man doth, by perſwading the King and people, that what ye report in this matter is true, ſo that you moſt unadviſedly ſet one againſt another: And therefore the hearts of them that are in power are ſo hardned againſt the King, that though they were willing to reſtore him to his right, yet will they not do it, leaſt thereby they ſhould fall into ſuch bloud-thirſty mens hands, as they fear you (by your own words) to be: And I am perſwaded (as my reaſon tells me:) that your threatning of the late Parliament and Souldiery, was the main cauſe, why they put the late King to death; for what is it that men will not do to ſave their own lives and eſtates? Therefore they ſtrike when you do but threaten.

But if you would enquire by humane ſenſe and reaſon, from whence theſe miſeries came, ye will finde that they did ſpring from the covetouſneſs of ſome Clergy man, 1 Tim. 6. 9. 10. 1 Tim. 3. 2. 3. for ye will finde a covetous man come to the Miniſtry, and he muſt have two or three Church-livings whatſoever they coſt him, and he will get ſome poor Curates for a ſmall matter to ſerve for him, who although they be learned, yet they ſhall never be able to get ſo much under him as will buy them books, or hardly bread, ſo that they being ſtarved, are not able to feed the people with knowledge: whereupon they hire themfelves a Lectorer, and theſe hirelings being Wolves, put on ſheeps cloathing, Matth. 7. 15. 20, 21, 22, 23. and to fill their bags they will flatter the people, and preach them all to be ſaints forſooth that follows them: ſo they become Puritanes, and ſay to the other, ſtand apart and come not near me, for I am holier then thou, Iſai 65. 5. 6. and while the one part of the Parriſh are drunk at the Ale-houſe, and on the Sundays run into all manner of incivilities, for want of ſober godly preaching, Iſai 5. 11, 12, 13. the other part with immoderate teachings do run in ſpiritual whoredom and drunkenneſs, Iſai 29. 9.

And this hireling becomes famous for finding that pleaſing to the people, and profital for his purpoſe, he will caſt out words againſt the Church-Government and Biſhops, untill he be taken hold on, and queſtioned for it: Then moſt men cry him up for a gallant man; and rail upon the Biſhops, as upon perſecuters of godly men: Then many others of that Coat ſeeing this hireling-Judas, by this means to fill his bags ſo faſt, do take up his Doctrine, John 10. 12, 13. and 12. 4, 5, 6. Yea, the Lawyer & Phyſician finding this trade better then their own, do follow it alſo for Lucres ſake: Hence the Puritanical faction getting enterance by the covetouſneſs, and negligence of the laſie Prelates, now like a Canker runs over and poyſons the whole Kingdom, 2 Tim. 2. 16, 17. and the Roman Catholick laughs at this ſport, getteth a place to play his Cards once more, and thinketh to get the Game.

But we have another way to cure all this buſines, and that's by calling a Parliament: Of which, if the priviledge had been maintained, we had been happy by this time: Now when the Parliament was called, the Puritan and hireling Miniſters of London, &c. began to ſtir up the Citie againſt the King, Biſhops & Major part of the Parliament, (which properly was the Parliament) who for fear of the tumults durſt not appear: Thus Judgement is turned away backward, and equity cannot enter, Iſai 59. 13, 14, 15. And he that is righteous maketh himſelf a prey, the truth hath no place, for lies and faſeſhood prevaileth: Therefore I ſay that on the authours of thoſe tumults, lies the Kings bloud, and all the bloud that hath been ſpilt ſince; notwithſtanding the London Miniſters Remonſtrance at the Kings death, who like Pylat ſeemed to waſh their hands, as being innocent of his bloud: but woe unto them, for they have gone in the way of Cain, and run greedily after the errour of Balaam for reward, and they ſhall periſh in the gain-ſaying of Core, Jude 11. for they maliciouſly preached up the people into diſorder, hoping thereby to raiſe themſelves in the caſting down of the Biſhops, every one ſeeking his own advantage, but the wheel turns round, & ſuch as were not thought on then, now rules the roaſt; ſo that they could not ſo fully compaſs nor enjoy the ends they aimed at.

How thirſty were the Presbyterian Miniſters for the innocent Biſhop of Canterburie, and other mens bloud, ſaying, the cauſe of their God would never proſper untill ſuch were put to death, taxing the Biſhop with Popery, &c. whereas indeed, the Pope had not ſuch an adverſary on earth as the Biſhop was, who if he had lived would have drawn all obedience from him in a ſhort time: for the Pope feareth no Proteſtant ſo much, as that man who cometh neareſt unto him in order and decency, yet keeps his principles in Faith and Doctrine: And for thoſe who are now in power, they are not ſo much concerned in the Kings bloud, as the generality of the people do imagine: The Lord General Cromwell himſelf could not either do much for him nor againſt him at that time, but as the ſtream of the Parliament, Army and people went then, ſo muſt he go, or elſe be diſabled, ruinated, and dealt with as a Malignant.

But many of them who are moſt guilty, (to clear themſelves) would fain lay all upon the Lord General, ſaying, that he was the buſieſt in bringing the King to his end; ſuppoſe he was, Divine providence ſo ordered the matter, that it was his place, for he was a ſervant in it to the Parliament, to the Lord General Fairfax, to the Army, and to the people: And if he had refuſed, there were many that would have been glad of his place to have done i ſo that his deligence & faithfulneſs appeared in this, as in whatſoever ſervice elſe he is intruſted with, although in many things he goeth on as he did in this with ſimplicity, not knowing the conſequence, but hoping by the providence of God that all will be brought about to a good iſſue.

Others there be, that ſay he promiſed with ſeveral ſolemne Oaths to the King when he was in the Army, That he would do his beſt endeavour to ſave him, and reſtore him to his Throne: Truely whether it was ſo, or no, I know not, God and himſelf knows beſt: but of this I am ſure, that if he had gone about to do it then; he could not have done it: but would have diſabled himſelf of power to do what he may be forced to do to that purpoſe now, for I am perſwaded ſo well of the Lord General, and of many belonging to him, that they have a deſire to deal faithfully, and truely toward God and man: And I doubt not but they ſhall finde an opportunity to perform their deſires. And although Mr. Feack do affirm before his congregation; that the General and Parliament (as he calls it) are yet in Babylon: but he ſhall finde to his ſorrow, that they will inſhort time obey the truth, and come out of Babylon.

Therefore, all ye of the Kings party, give up your ſelves to God in prayer, and ſerving of him, with a holy and ſober life, not giving your ſelves to rayoting, drinking, ſwearing, nor working of plots: for the Children of this World are wiſer in their generation then the Chilnren of God, Luke 18. 8. and God would not have you to uſe any ſuch wicked means, whereby to eſtabliſh your ſelves, and get the glorie from him: but rather to ſtand ſtill, wait, and behold the ſalvation of God, that ye may give him the glorie of your ſalvation: And as for you that are Miniſters, pray and preach with fervencie of Spirit, and by the power of the ſame Spirit laid down in the holy Scriptures, glorifie God, ſtrengthen the hearts of the people in the Faith, and thereby overcome your adverſaries, and glorie not ſo much as ye do in your vain Phyloſophy, Coloſſ. 2. 8. which by a faithfull Soul is of no more eſteem, in regard of the word of God in Scripture, then chaff is in comparifon of Wheat, Jerem. 23. 28. 2 Tim. 3. 14, 15, 16, 17. And I dare affirm that a ſincere plain man with his meditating and ſtudying the Scriptures onely, and converſing with the like, ſhall attain to a more excellent power to maintain his Doctrine, then many of you have, ſo that for all your learning, if ye be not ſo expert in the Scripture as he is, he will overthrow you.

Therefore if ye expect the bleſſing of reſtoration, Matth. 17. 11. Mark. 9. 12. Acts 3. 20. 21. leave your luke-warmneſs, and be more diligent in ſearching the Scriptures, and in preaching them, lift up your voice like a Trumpet, Iſai 58. 1. and 64. 1. to rouſe the people out of their ſlumbering ſins, to be fervent in prayer that the Lord would rent the heavens, and come down to deliver his people from the hands of their oppreſſours, that we may praiſe him with ſongs of deliverance. What is the reaſon that the Bride-groom doth not come? Matth. 25. 5, 6, 7, 8, 9, 10. Is it not becauſe the Bride doth not make her ſelf ready to receive him? what is the reaſon that ſome of you count me a Blaſphemer in what I ſay concerning King Charl? Is it not your ignorance of the Scriptures? Matth. 22. 29. What is the reaſon, that though ye have the truth on your ſide, yet ye are not able to incounter in Diſpute, either with the plain Countrey-men, or Mechanicks, or Heriticks of theſe times? Is it not becauſe of your ignorance of the Scriptures, and Luke-warmneſs? for ye onely deſire to know them but afar off.

Ah, this negligence will never make us happy: ye ſhame your ſelves; that Childe which neither by proſperity, nor adverſity will be brought home to his Father; is a loſt Childe: Conſider what I ſay, and the Lord give you underſtanding in all things, 2 Tim. 2. 7. If ye be the ſervants of Chriſt, your word ſhould be a word of power, ſuch as all your enemies could not be able to gain-ſay, nor reſiſt, Luke 21. 15. Acts 6. 10. yea, one of you ſhould chaſe a thouſand, and too put ten thouſand to flight, Deut. 32. 30, 31. if ye did but obey the voice of the Lord.

I muſt needs confeſs, I ſpeak theſe things unto you with grief of heart, for ſeeing ye walking as men, who have not the Spirit of courage, and boldneſs as the Apoſtles had in adverſitie, Acts 4. 13, 19. Acts 5. 28, 29, 30, 31. I doubt very much what will become of you, whether God will not caſt you off, and put into the Miniſtry men according to his own heart, that will ſerve him with more diligence and fervency, with greater boldneſs and courage, not fearing the faces of men, though perſecutours: I do not thus ſpeak to all the Miniſters, but to the proud, envious, ignorant, and negligent, that will neither do the work of God themſelves, nor allow of ſuch as do it: for many of this ſort, I know there be ; and ſome of them have come to cavell with me, and to deſpiſe me, becauſe God hath made me more bold then they, in delaring the Truth.

But ſuppoſe now that a man ſhould meet one of our great Officers walking in the fields, having a new ſcarlet Cloak, and enter into diſcourſe with him, if the man in the midſt of their diſcourſe ſhould ſnatch the Cloak off his back and rent it into twelve pieces, and give him ten pieces of it again, ſaying, the Lord will divide the Army, and give you ten parts thereof & ye ſhall prevail, would not ſuch kind of Miniſters as you, condemn this man, for his ſo bold an act? Yet he might be a Prophet of God therein, & the thing come to paſs as truly now, as it did whenſuch a thing was done by the Prophet Ahijah, 1 Kings 11. 28, 29, 30, 31. but theſe men are miſerable comforters.

Again, I finde a contrary ſpirit, not onely in the Miniſters, but in the generality of the Kings party alſo; ſome do ſuppoſe that it is impoſſible for the King to come in, becauſe (ſay they) theſe men now in power are ſo ſtrong and mighty, ſpeaking as if they were the Sons of Anack, by their account, Numb. 13. 27, 28, 29, 30, 31, 32, 33. Others there be of Calebs ſpirit, Numb. 14. 24. who ſpeak comfortable: words to the people, and declare the hopefull things which they conceive, ſurely God is well pleaſed with theſe, and they ſhall injoy their deſires: But for the other let them, take heed, (as the Lord ſaith, Numb. 14. 34.) Leaſt they ſhall know my breach of promiſe.

And if our adverſaries had regard to the works of the Lord againſt them, they might ſee what is become of the moſt eminent of them that roſe againſt the King: How fell Eſſex, Brook, Hampden, Hotham and his Son: how fell Hurry Poyer, Waller, Brown, Maſsey, and Love; yea, Fairfax and Bradſhow are falling, how did all the Presbyterians ſall out of the ſadel, whereis the five treacherous Members that withſtood the late King at firſt: It is true, one yet remaineth to drink the dregs of his fellows cup: Where is the great Miniſters that preached the people into tumults and rebellion? Do they not ſtink now in the Noſtrils of thoſe whom they preach'd up? How is their glorious Parliament as it were ſunk quick to Hell? How hath Scotland and their great ones there, been puniſhed for their riſing againſt the King, as a juſt reward of their folly? for of all men living they ſhould never have done ſo, how did the immediate hand of God appear againſt Marleborough, it being one of the firſt Towns that aroſe in England, and made them a wooden God to mock the King? How is Coronet Joyce that firſt laid hands on the King, as alſo John Lilburn, and divers others rewarded for their ſervices, all which fell, as commonly the enemies of Iſrael fell by the hand of their own party, Judges 7. 22. 2 Chron. 20. 22, 23.

And as concerning the Churches, how many men have been ſlain and hurt, whileſt they were in obſtructing the work about St. Pauls Church? How were thoſe men caſt down; mained, and ſpoyled, when they went about building a Preaching place for the Anabaptiſts in the ſtone Chappel thereof? What became of the Lord Brook that grand enemy of Gods Worſhip? when he thought his armour inpenetrable, how was he ſmote in the head, from the Cathedral Church at Lich-Field, as Goliath was by David, I Sam. 17. 4, 5, 6, 7, 49. I have ſaid little in compariſon of what might be ſaid in this matter, but if I ſhould ſay all that can be ſaid, yet they would not regard it, Pſal. 28. 5. for they are blinded with their proſperity in the War, though they may know by the things viſible againſt them; that one days loſs now, will keep them under for ever, and that day is not far off, for it is with them as David ſaith, Pſal. 55. 19. Becauſe they have no changes; Therefore they fear not God: And as Job ſaith, they proſper, and the rod of God is not upon them: Therefore they ſay unto God depart from us, for we deſire not the knowledge of thy waies, Job 21. 7, 8, 9, 10, 11, 12, 13, 14.

But ye that hope for deliverance, are to conſider, that by your manifold afflictions ye are corrected to refine you, that ye may be made holy, 1 Pet. 1. 15, 16. and more innocent then Doves, more wiſe then Serpents, Matth. 10. 16. more precious then the gold of Ophir, Iſai 13. 12. Malach. 3. 17. The end which God hath in afflicting you, is to bring you to ſuch a condition: And then the Aſſyrian (the rod of his anger:) who thinketh not to cut off a few Nations, ſhall be burned; Iſa. 10. 5, 6, 7, 16, 17, 18, 19. For the rod of the wicked ſhall not reſt upon the lot of the righteous, Pſal. 125. 3. and the family of David; that is, the Kings friends, when they ſin, God will correct them with the rod of men, 2 Sam. 7. 14. 15. Pſal. 89. 32, 33. for God makes his rod moſt uſually of wicked men; by which he corrects his children, therefore ſay not that there is no hopes, but rather comfort one another; look upon Portingals deliverance! did not God reveal it afore-hand unto them, even by a poor Cobler that could not write a word, but got little Scool boys to write for him: who Propheſied many remarkable things that came truely to paſs, and among the reſt he Propheſied that in 1640. they ſhould have a King in Portugal again.

Although the King of Spain for this cauſe ſought by all means to prevent it; yet when the time came: Notwithſtanding, the ſet year was far ſpent, they conſidering that none of the poor mans Propheſies had ever yet failed, but that all had been truely fulfilled, they were thereby ſo much the more imboldned; ſo that God ſtirred up the Spirits of the Nobles, and Valiant men of Portugal, and ſmote the Souldiery with terrour, that (as it were) in a moment the King was ſet on his Throne: And ſuddenly had all the ſtrong holds throughout the Land ſurrendred unto him, and there was not three men kill'd in the quarrel.

Then, why may not God do as much for England? Or why may not thoſe ten Valiant Commanders that took the Kingdom from the late King CHARLS, and according as God had decreed, gave it for ſometime to the late Parliament, or as it is in Scripture language, to the beaſt? Rev. 17. 12, 13, 17. And then afterward according as God did put in their hearts; to deſtroy the very ſame Parliament, & take the Kingdom again from them: as you may ſee how it was done, Rev. 17. from verſ. 12. to the end of the Chapter: I ſay, why may not God now alſo move the hearts of the ſaid ten Commanders to give the Kingdom to him whoſe right it is, I mean the preſent King CHARLS, Ezek. 21. 27. We ſay, and it is a proverb among us, that if a man lie in a ditch, and cry God help me, and not uſe his own ability to get out; he may lay there and periſh: But if a man call to God for help, and withall do what he can to help himſelf ſurely God will help him, for if you underſtand your ſelves; when you ſay God help us: It doth not argue that God ſhall do all and you nothing; but it doth argue that God will help you in what you go about to do; and that if you put too your ſtrength, God will ſtrengthen and proſper you therein, when your actions be right, good, and lawfull, and that eſpecially in the fulfilling of his word.

For there is nothing more eaſie then to fullfill a Propheſie: becauſe God is aſſiſtant to them, and active with them that do it: How was God with Joſuah to incourage him, 2 Kings 9. Joſuah 1. How was God with Jehu, with Joſiah, with Nebuchadnezar, with Cyrus: Yea, good Joſiah muſt die for going out against Pharaohn-echo King of Egypt, who had a command from God to go againſt the King of Aſſiria, 2 Kings 23. 29. 2 Chron. 35. 20, 21, 22, 23. And what great rewards did God give them that fulfilled his word? 2 Kings 10. 30. Iſa. 45. from verſe 1. to verſe 15. 2 Chron. 36. 22, 23. 1 Macchab. 2. 55. How proſperous were the late Parliament againſt the late King Why? becauſe it was Propheſied he ſhould fall; how proſperous was the Independents againſt the Presbyterians? Why? becauſe it was Propheſied that they ſhould fall, how proſperous was the Army againſt the late Parliament, and how eaſily did they diſſolve it? Why? becauſe it was Propheſied they ſhould fall, how eaſily did the Portingals ſet up their King? Why? becauſe it was Prophefied of before: Then, why cannot they as eaſily ſet up the King; as they did diſſolve the Parliament? And why? even becauſe the word is gone forth for it, Iſa. 55. 10, 11. For there is no word gone forth againſt them as yet, notwithſtanding all the muttering of their falſe Prophets againſt them.

It is to be conſidered alſo what a heavy judgement befell thoſe Nobles of Iſrael, who ſearched the Land of Canaan, that when they came back perſwaded the people that there was no hopes of getting that Land, and that it was but in vain to go up and fulfill the Lords word by poſſeſſing it, Geneſ. 15. 13, 14, 15, 16, 17, 18, 19, 20, 21. for all thoſe Nobles died immediately of the plague, before the Lord, Numb. 14. 36, 37. And becauſe the people gave ear to their perſwaſion, the Lord would have deſtroyed them all, had not Moſes ſtood up and beſought the Lord for them, yet for all that, the Lord would let none of that generation go up into the Land of Canaan ſave Caleb and Joſuah, who were truely Noble and valiant: yea, and though the people ſaw what ſudden judgements befell thoſe Nobles that had perſwaded them: repented and mourned for their ſins of murmuring, and immediatly would needs have gone up and poſſeſſed the Land: yet they found it was too late, for the Lord was departed from them, and had changed the time, and given out a new decree: Therefore thoſe that went up preſumptuouſly were ſmitten before their enemies, as you may ſee all this paſſage, Numb. 13. and 6. 14. Here was a heavy judgement upon Iſrael, becauſe they for their own good, would not believe nor fulfill the Propheſies and promiſes of God: but it was well for the Cananites, for thereby they injoyed the Land fourty years longer.

And for certain, there will be no peace to any in this Land untill the King come: but fear upon the one and upon the other, and their hearts ſhall tremble for fear one another; yea, men in Arms ſhall have trembling hearts, and men in power ſhall have no reſt: Therefore I beſeech you once more Noble Gentlemen, to call him home and ſet him up, ye have the power to do it, and thereby to ſave a great deal of Chriſtian bloud: And they in whoſe power it is to ſave mens lives, and will not do it, muſt expect the like dealing from the Lord: I could wiſh that ſuch as ſit at the Helm, would conſider the times, Things ſtrangely work; that what a man may do to day, he may want power to do tomorrow, and what two Moneths time may bring to paſs in ſuch changing times as theſe, may poſſibly amaze the world to behold.

Surely there will ſome ſtrange news be abroad before the 20. of January 1654. be paſt, Prov. 25. 1, 5, 6. Heb. 12. 16, 17. Prov. 15. 23. Prov. 4. 18. Pſal. 58. 3, 4, 5. I pray God it may be for the beſt and that ſome great perſon may eſcape the hands of his enemies: It is true that fair opportunities miſuſed, or neglected often bring too late repentance, and ſometimes everlaſting ſorrow. And who knoweth the value of a ſeaſonable well ſpent day? I hope that I do not ſpeak this in the ear of deaf Adders: neither do I doubt but theſe things are already thought upon by ſome; yet as we ſay, forewarning is half arming: Therefore it is not hurtfull for any of whatſomever degree, to have their dangers foretold; But if like Ceſar they will not believe, then may ſuch as be eſteemed wiſe in many other things, prove very unwiſe in the main thing as he did.

A Coveat for Aſtrologers, but more eſpecially to George Wharton, Eſq; and concerning ſome paſſages in his Almanacks, for the year 1654.

MR. Wharton, I perceive that there are two Almanacks come forth under your name for the year 1654. having two faces; the one ſeems to be very much for the Romiſh Church, and the other as much againſt it, page 34. 35. you tell us that you believe the Romiſh Hierachy ſhall ſtand, and do blame thoſe that ſpeaks againſt it: And ſay, that we of Brittain, or England at firſt received the Chriſtian Faith from Rome: Alſo you blame ſuch as apply the Propheſies in ſacred write to this Mole-bill of England, (as you call it,) and to particular Perſons therein, who take upon them the name of Proteſtants, and the rule and government, as if this (ſay you) were the place and they (forſooth) the Perſons onely aimed at by the Prophets.

Sir, By this I finde you are more for Rome than England, I wonder you know not better by Hiſtories, how that Joſeph of Aremathea, (who was the moſt Honourable of CHRISTS Diſciples, Matth. 28. 57. 58. Mark. 15. 43.) Came hither and preached the Goſpel before there was a Church of Chriſt at Rome; and that he lieth buried at Glaſſenbury: Beſides him, was not Thomas the Apoſtle ſent hither about the ſame time, who preached Chriſt to us, as our ancient Chronicles declare? And was not Lucius King of Brittain, (who builded St. Peters Church in Corn-hill London) the firſt Chriſtian King in all the World? And was not Conſtantine King of great Brittain the firſt Chriſtian Emperour in all the World? Where is the like then unto this Mole-hill of England, for had it not the Preheminence, in regard of its firſt dominion above all the Chriſtian World?

It may be in thoſe times of the ten perſecutions, that ſome came from Rome hither for ſhelter and did preach, but wee ſtood in no need of them: for we then had preachers enough beſides them, onely in love, we received them, as Chriſtian brethren. And had nor CONSTANTINE, by the providence of God gone over to Rome, with an Army of CHRISTIAN BRITTAINS, and CONQUERED the Tyrants there, and elſewhere, ſo far as the Citie of CONSTANTINOPLE, which was built for the Honour of his Name; elſe the Romiſh Church would not have had ſuch eſteem as it had by his means: Therefore it is evident that the Romiſh Church was then beholding to England, ſo that England may ſay to God and his Church: I am like a green Fir-tree from me is thy fruit found, Hoſea 14. 8. and God ſay of England; Ʋnto thee ſhall it come even the firſt dominion, the Kingdom ſhall come to the daughter of Jeruſalem, Micah. 4. 8. as if he ſhould ſay to England: Jeruſalem hath brought thee forth, thou art her onely daughter and her heir: Thou art that new Jeruſalem, Rev. 21. 2.

And hath God from this Mole-hill of England in thoſe times ſent ſuch glorious inſtruments to comfort all that truſted in Chriſt, and to ſettle them in peace: And ſhall he not do the like now? Or doth not the forementioned things predict, that God hath a ſpecial regard to England, and ſnew that it is the glorious holy mountain between the Seas? And though Anti-Chriſt for the preſent, plant his Tabernacles here, yet he ſhall vaniſh ſpeedily, Dan. 11. 45. and ſhortly after, from this Land the glorious preſence of God ſhall go forth into all the world, to ſettle them in everlaſting peace and tranquility.

But Sir, you wheel about in the ſecond part of your Almanack 1654. as if you had met King Henry the eights Ghoſt in the way; for it is reported that he at a certain time, when his Parliament would not paſs a bill which he would have done, to extirpat Popery; he came roughly among them into the Parliament houſe with his ſhort dagger; ſaying, who is he that will not paſs this bill, and ſo examined them one by one, till all ſaid: I, to it, thus did he awe them with his terrible preſence, and prevailed: Then departing the houſe, ſaid unto them, all good men, all good men: ſo it is like that you met with King Henry the eights Ghoſt, which made you to change your note, for in the laſt part of your Almanack, pag, 75. you ſay in brief from this Eclips, the Pope and Hierarchy of Rome ſhall exceedingly ſuffer: It is evident from holy write that a time ſhall come, in which Babylon muſt fall: And from the rules of Aſtrology, it is very evident that that Propheſie will be fulfilled, ere time put a period to this Eclips, which will be before the expiration of the year 1656. howſoever, if this publick ruin ſhould at this time eſcape them: I am very confident that Italy and Rome ſhall be in great diſtreſs, and often troubled with tumults and uproars.

Indeed, Sir, I am glad of your converſion, if it be real, yet your ſentence here is very ſudden againſt the Pope, and Hierarchy of Rome: and to account of it as Babylon is very harſh, from you that was a little before ſo much for it. But this I tell you in love, that your words ought to be one and the ſame conſtantly, and deſire you to take the adviſe of the wiſe man, Eccl. 5. 9. 10. Winnow not with every winde, and go not into every way, for ſo dothithe ſinner that hath a double tongue, be ſtedfast in thy understanding and let thy word be the ſame.

I remember a ſtory of a man that dwelt in a little Town, & he was counted weather wiſe and his common cuſtom was, when he aroſe in the morning to go along the one ſide of the ſtreet, ſaying to the people as he went, to day will be a fair day, and when he came back again on the other ſide, to ſay, to day will be foul weather: whereupon they thought he had ſome skill, for he had always as many for him as was againſt him: So you Aſtrologers now uſe many words, both for and against, ſo that ſomething muſt needs be true that you ſay: But he that is moved and acteth by the ſpirit, or direction of Aſtrologers, or goeth to them to have his Nativity caſt: and to know the event of his Fortune, is a meer naturaliſt appointed unto wrath, 1 Theſ. 5. 9.

It Is uſual for Theeves to go to Cunning men, or Aſtrologers, who tell them that their fortune is to be hanged, therefore they take ſuch evil courſes as brings them to that end as I have heard many of the Theeves (when I was in priſon) ſay, they had been with the Cunning man, who told them their end was to be hang'd, therefore they would ſteal and not work, yea, and others that go to them, though they be of great quality, and they tell them of great things that they ſhall do, yet commonly they tell them alſo of an unhappy end too.

But when did any Aſtrologer ſpeak of a Martyre death? For thoſe that go to Aſtrologers forſake the direction of Gods ſpirit, and therefore God will forſake them: for God is ſaid to forſake his people, becauſe they had regard to ſuch things, Iſai 2: 6. and God ſends ſpirituail Babylon to her Aſtrologers that predict for her, and promiſe her, that ſhe ſhall not fall: to ſee if they can ſave her, who anſwer, that they muſt fall with her, as you may ſee at large by comparing Iſai 47. with Revel. 18. And as I ſaid before that Jeruſalem hath a daughter, called new Jeruſalem, Rev. 21. 2. who hath onely the ſpirit of God (in his Miniſters) for her direction: Babylon hath a daughter, Iſai 47. 1. Called ſpiritual Babylon and Sodom, Rev. 11. 8. Who perſecutes the Miniſters of God, and will not be directed by them: But by Inehanters and Aſtrologers, for all that are unlawfull Preachers, and bring falſe Doctrine are Inchanters and Witches, Gal. 3. 10. And in the primitive times, thoſe that went preaching without a lawfull call, and were neither ſent from Chriſt nor his Apoſtles, were beaten by the Devil.

And as thoſe that uſed curious Arts and were converted, even Aſtrologers and the like, knowing how inconſiſtent and diſagreeable it was with the Chriſtian Faith, they burned their books, that they might uſe ſuch arts no more, Acts 19. 13, 14, 15, 16 17, 18, 19. ſo I ſay, it is hard to judge wheather thoſe that take upon them to foretell things by the rules of Aſtrologie: be Chriſtians or not, for they are condemned as men contrary to the ſpirit of God, both in the Old and New Testaments, and as you ſaid in your firſt Almanack, that it was a ſtrange thing to ſee Mr. George Wharton come forth in an Almanack, ſo I hope you will leave to ſtudy Aſtrologie, and ſhew your ſelf in ſome other way that may be more acceptable to God, and beneficial to his people, which for your Souls health is the deſire of your friend.

ARISE EVANS.
A REFƲTATION OF A PAMPHLET, lately publiſhed by one ASPINVVALL, ENTITULED, A Brief Deſcription of the Fift MONARCHY.

MR Aſpinwall, I ſhall not contradict you, in that there is a fift Monarchy to be expected in this World; and that it will ſhortly appear. But in what you ſay as concerning K. Charls; though I be the leaſt of the flock, by the aſſiſtance of Gods Spirit, I hope to confute and drive you away, and make it appear, that you are a venemous Aſp, pulling your Pine out of your Wall, on which you hang all your glory, and that your Aſp-pinewall

Iſa. 9. 19.

Deut. 32. 33.

will down: For I am ſure, that you are beſide the mark concerning K. Charls; in that you condemn the juſt, and juſtifie the unjuſt; and though you huddle up a great many Texts to

Iſa. 22. 15, 16, 17, 18, 19, 20. 21 22, 23, 24, 25.

Iſa. 5. 20, 21, 22, 23.

make your matter good, and to blind the Reader; yet it is clear, that you lay a wrong foundation, and err in applying of thoſe Texts to K. Charls. For, if K. Charls be one of thoſe ten horns, or kings, as you affirm him to be the laſt of them; then he cannot be the little horn, as you unjuſtly aſſert him to be; ſeeing the Texts alledged by you, Dan. 7. 8. 24 prove that the little horn is not one of thoſe ten; for the little horn cometh up after the ten horns, and plucks up three of them by the roots.

The words are plain in the Viſion it ſelf, v. 8. I conſidered the horns, and behold there came up among them, another little horn; before whom there were three of the firſt horns pluckt up by the roots. Here it is evident, that the little horn is none of the ten; which is yet more plain in the interpretation of v. 24. And the ten horns out of this Kingdom, are ten Kings that ſhall ariſe; and another ſhal ariſe after them; and he ſhall be divers from the firſt, and he ſhall ſubdue three Kings. Neither is the little horn called a King in all the Scripture; but, He ſhall be divers from the firſt, and he ſhall ſubdue three kings; giving us to underſtand, that the little horn is an enemy to kings; as a thing of a contrary being, or differing in nature. The little horn is alſo called a Beaſt, v. 11. And as the fourth Beaſt is divers from the other three, who were true to their heads; both it, and the little horn, are alike adverſaries to kingly power, as you ſee.

The State of Rome clipt and turn'd out the Emperour from his ſuperiority; So in a more barbarous manner the State of England turn'd out, and put the late King to death. So it is evident, that this little horn is not a king, but a State, that completeth the wickedneſs of the State of Rome, and fourth Beaſt.

Good Reader, take heed therefore of this Aſpinwall, and all ſuch; for this is not only a matter of life and death, but alſo of ſalvation and damnation of ſouls; and know for a certain, that he either underſtandeth not, or wreſteth the Scriptures, as you ſee apparent by what hath been already ſpoken; ſo that he is both deceived, and deceiveth others, making them ſerve his turn, in ſpeaking for the preſent time, be it never ſo wicked.

Now M. Aſpinwall, I hope you ſee it is clear, that you have ſaid a wrong foundation for your Fabrick, or fiſt Monarchy; in applying thoſe Texts to K. Charls; which doth further appear Dan. 7. 24. He ſhall ſubdue three Kings; and this [He] you ſay is K. Charls. How did K. Charls ſubdue three Kings? Did he ever take any Kingdoms from any? It is true, by Birth he was Heir to three Kingdoms, and did enjoy them, to the great happineſs of his ſubjects; until that unreaſonable Beaſt Parliament, violently and unjuſtly did wear out his people, took his three Kingdoms from him, and his life too. And did not that Beaſt Parliament, v. 25. Change Times, and Laws?

And was not that Beaſt Parliament deſtroyed April 22. 1653. as ye have it v. 11? And though that Beaſt Parliament be deſtroyed in part; that is, as they were a Body conſiſting of ſo many men, yet the Parliament men being in Gods account, every one of them a Beaſt by himſelf, and are called Beaſts, v. 12. who though their Dominion be taken away from them at the time of their diſſolution; yet have they their lives prolonged for a ſeaſon, and time fit to call them to a further account, and total deſtruction; as ye have it v. 26.

Again, M. Aſpinwall, you may clearly ſee your error; That K. Charls was not the little horn, neither are the Kings of Europe thoſe Beaſts who had their Dominion taken away when K. Charls died: For where is any of thoſe ſeven Kings whereof you ſpeak, that have loſt their Dominion? But it is evident to all; That the Parliament was that Beaſt, or little horn; and that the Parliament men are thoſe Beaſts; who loſt their Dominion when the Parliament was deſtroyed.

Further, By this alſo the little horn appeareth to be the laſt Parliament; The little horn had eys, and a mouth ſpeaking great things; and looked more ſtout then his fellows; v. 8. 20. Is not the eys, their knowledge, by which the late Parliament pretended to ſee more from Scripture, then any other before them? So that in their own conceits, they were both wiſer and ſtouter then any former Parliament: That their mouth and Votes ſpake great and monſtrous things, even ſuch as were never heard of before in any Heatheniſh Aſſembly of State; ſo that all Chriſtians, yea I am confident, ſome of themſelves, do now abhor the wickedneſs that proceeded from them, 1 Sam. 24. 13. And as concerning the ten horns or kings, there is no judgement to come upon any of them all, but only three of them; namely, England, Scotland, and Ireland, for they ſuffer very much; and according to their ſufferings, they ſhall be exalted again, to reigne with their King in glory. Dan. 7. 27.

For as you have it v, 9, 10, 13, 14. 18. 22. By the Ancient of days there, is ſignified Jeſus Chriſt; and by the Son of man, is ſignified K. Charls; who in regard the Lord Jeſus found him faithful to the death, for the maintenance of his Laws in Church and State, will make him Ruler, (according to the promiſe, Luke 12. 42, 43, 44.) over all that he hath. So that this Charls Stuart (thus being found ſo juſt a Steward) whom Aſpinwall doth vilifie, is indeed that wiſe and faithful Steward, whoſe ſeed ſhall rule all that the Lord Jeſus hath, for ever; and is the moſt High on earth; Dan. 7. 25. 27. and Prince of the Hoſt, or Prince of Princes: Dan. 8. 9, 10, 11. 25. who (under Jeſus Chriſt) is the only father, and begetter of the fift Monarchy; and his ſeed ſhall be chief in it for ever. And the Laws of England, both for Church and State, as it was eſtabliſhed in his time, for the maintenance of which Laws he died, even that Law ſhall go over all the earth, and ſhall be the law of the fift Monarchy for ever.

And to make it yet more clear, the little horn in Dan. 7. 8. is that Beaſt, Rev. 13. 1. that hath its ten horns alſo; as is evident by the mark in its mouth: For, as the little horn had a mouth ſpeaking great things; 1 Dan. 7. 8. 20. 25. ſo the Beaſt in Rev. 13. 5, 6. hath a mouth ſpeaking great things. Again, the late Parliament in Scripture is called by divers names; ſomtimes it is called the little horn, Dan. 7. 8. 20. ſomtimes the Beaſt, Dan. 7. 12. Rev. 13. 1. and ſomtimes the Whore, Rev. 17. 15, 16. in regard of its unfaithfulneſs and trechery to their King, Head, Father, and Huſband of the Kingdom. And as the Beaſt, or Where was to be deſtroyed with its own ten horns, Rev. 17. 16. ſo the Beaſt Parliament was deſtroyed, April 22. 1653. by the now Lord General, and about ten of thoſe horns that afore defended them; for the Beaſt was to be deſtroyed without hands; only by the ſpirit of his mouth; Dan. 8. 25. Dan. 11. 20. 2 Theſ. 2, 8. So that Beaſt Parliament (a raiſer of Taxes) was deſtroyed without anger, without battel, without hands; only by the Word from the Generals mouth: Whereby it is evident, to all who are not wilfully blind, that the late Parliament was this little horn, or Beaſt, expreſſed in the former cited Scriptures.

But as concerning K. Charls himſelf, there was much anger, and after many battels fought againſt him, he, and his followers, had many hands laid upon them, and then (according to the Word, Rev. 20 4.) they had their heads cut off, becauſe they would not worſhip and ſubmit to that Beaſt Parliament.

And ſee how the holy Spirit long before takes notice of the Nature and Cowardlyneſs of this Beaſt, who (as before) ſaith of them, That they ſhould be deſtroyed without hands; that is, without ſo much as one Box of the ear; much leſs then to have a ſword drawn againſt them; And yet ſaith, that this Beaſt ſhould have its deadly wound by a ſword, Rev. 13. 3. 14. ſo that but only ten of their ſervants came into the Houſe, and ſpake to them, not in anger; the very thought of a Sword, ſtruck them all dead; ſo that they who about nine of the Clock came into the Houſe, looking upon themſelves to be the greateſt Princes in Europe, before eleven, went out baſer then the baſeſt of all the people; inſomuch that the very Boys in the ſtreets, and the moſt vulgar ſort of people, did hiſs and hoot at them, as at the moſt abject and abominable creatures not worthy to live; yea the very Balladmongers had them in deriſion.

Whereas indeed, had they been valiant men for the truth, and worthy to rule, before they had quitted their places, and left the Nations, who depended upon their protection, in ſuch a diſtraction, as to deliver them unto the power of the Sword, hundreds of them would have riſen up, and ſeized on thoſe ten, and committed them to the Tower, and immediately alſo ſent to the Army in all places, not to ſtir, on pain of death, without their commands. But the General knew what they were; and that moſt of them durſt not behold the drawing of a ſword, much leſs to contend with ſuch a man as he is. Yet K. Charls his valour was ſuch, that he contended to the death, for the Truth; being faithful, and truſting in God, not fearing what man could do unto him.

And further, if we would compare K. Charls with them; we ſhall find him to be the true ſhepherd, who gave his life, and all that he had, to maintain the Laws and Liberties of his people; John 10. 11, 12. But contrarywiſe the Hypocritical hireling Parliament, that ſtyled themſelves, The Keepers of the Liberties of England, at the ſight of a few ſouldiers coming to the Houſe, where they ſate, did ſhamefully fly, and ſurrender the people into the mouth of the Wolf, or power of the ſword; to have all their Laws, Lives, Liberties, and ſubſtance, devoured by it at pleaſure. And thereby their hypocriſie is diſcovered to all the world; for they gave out themſelves to be Saints, that feared God, and truſted not in the arm of fleſh, nor feared it; but coming to the tryal, it is evident, they truſted not in God, but in the arm of fleſh, which they only confided in, and feared. For no ſooner did the General (who is but a mortal man) appear, but they vaniſhed; ſo that to ſtand out for God, and his people, in hope of aſſiſtance from him, againſt the Arm of fleſh, was counted folly by that hypocritical generation.

Therefore for your pretended ſaints, we deny them to be any of the ſaints of God; or that they have any godlineſs, and true faith, juſtifiable by Gods word in them.

For, will you make ſolemn proteſtations in hypocriſie, lifting up your hands before the Lord, who is the ſearcher of all hearts, whereby to draw the people (who entruſted you) from their dutiful obedience to the Lords Anoynted, both to enſnare them, and damn their ſouls with falſe oaths; and ſay, this is godlineſs? Is not this the height of hypocrifie? Hoſ. 10. 4. Zach. 5. 3, 4. Eccleſ. 8. 2, 3, 4. Rom. 13. 1. 4. 1 Sam. 24. 6. 10.

Will you deſtroy Gods Miniſters and Ordinances? Will you deſtroy and defile his ſanctuary? Will you rob him in Tythes and Offerings, committing all manner of ſacriledge againſt him; and ſay, This is godlineſs? 1 Cor. 3. 16, 17. Mal. 3. 7, 8, 9. Rom. 2. 22.

Will you break all your Oaths of Allegiance and Supremacy to God and the King? Will you break your Proteſtations and Covenants, calling God to witneſs to them; and ſay, that all this is godlineſs ſtill? Zach. 5. 3, 4. Hoſ. 10: 4. Prov. 24. 21, 22.

Will you (contrary to your ſolemn Oaths) deſtroy the King. the Lords Anoynted, for keeping his Oath to God, and his people, committed to his Charge? Will you rob him, and his poſterity of all their Rights for ever; and ſay, this is godlineſs too? Eccleſ 8. 2, 3, 4. Eccleſ. 10. 20. 2 Chron. 13. 10, 11. Zach. 3. 7.

Will you kill, deſtroy, and rob the Lords people, that keep faith, and a good Conſcience, by obſerving their Oaths to God and the King; and ſay, This is godlineſs? Jer. 7. 8, 9, 10, 11.

Will you make Jeſus Chriſt as your Captain who are ſuch apparent Robbers, Murderers, ſpiritual Whoremongers, and falſe Swearers? Surely he will be avenged on you for theſe things. 1 Tim. 1. 19, 20. Luke 18. 7, 8 Dan. 8. 24.

Will you (through your Policy) betray the Nation of their Laws, Lives, Liberties, Livelyhoods, and their good Conſcience alſo, by forcing them to forſwear themſelves; and ſay. This is godlineſs? Iſa. 29. 15.

Will you ſeek the ruine of other Nations? Will you yet thirſt after more innocent blood, until ye be drunk therewith; and ſay, This is godlyneſs? Iſa. 10. 7. Rev. 17. 6.

Will you ſet up your abomination that maketh deſolate in every place where it comes; deſtroying the faithful ones, tolerating all ſorts of wicked Atheiſts, Blaſphemers, Hereticks, and curſed Rebels againſt God; and ſay, This is godlineſs? Matth. 24. 15.

M. Aſpinwall, you know, ſuch are your ſaints, on whom you put all the glory; They come neer to God with their mouths, but their hearts are far from him, and their works abominable to God and man: And how contrary their ſending forth Preachers to preach, is to the way of Jeſus Chriſt, who ſent his Diſciples, is evident; They ſend forth their preachers with ſwords, piſtols, and Troops of horſe; as Vavaſour Powel went into Wales, with Commiſſion to raiſe forces to propagate the Goſpel, as they call it; and ſuch kind is of the Divel, Mahomet, or John of Leydens ſending forth to preach. For Ieſus Chriſt when he ſent forth his Diſciples, though he could command legions of Angels to go with them, doth not; Matth. 26. 53. but he bids them take no proviſion for their journey, no, not ſo much as a ſtaff for their own defence; Matth. 10. 9, 10. Luke 9. 3. Luke 10. 3, 4. Yet M. Powel in his Commiſſion, muſt have a power to raiſe a Troop of horſe, and ſouldiers, to guatd him, and to terrifie and plunder the Country. Ieſus Chriſt bids his Diſciples whereſoever they came, to ſalute all with peace; and if the people ſhould riſe up againſt them, to flee from that place to another; Matth. 10. 12, 13. 23. Luke 10. 5. M. Powel bids his diſciples with Arms to ſalute the Country, and if they riſe, to perſecute them, and beat them from one place to another. Ieſus Chriſt bids his Diſciples freely heal the ſick, where ever they come; Matth. 10. 8. Luke 9. 2. M. Powel is ſo far from healing them, that he bids his diſciples fight and wound them. Thus you ſee clearly how oppoſite in all things you are to the Goſpel of peace, Eph. 6. 15.

For my part, I have no ſpleen or malice againſt any mans perſon: God knows, I ſpeak the Truth; for I am as a dying man, lame, and ſickly, not able, but creeping about the houſe; every night at deaths door; yea, deſiring to die, and to be with my Lord Ieſus Chriſt: But I would die with a clear Conſcience, and not have my Talents buried with me; but lay them out to the glory of God, and for the benefit of the living: Therefore (I beſeech you) bear with my boldneſs of ſpeech (for I would not willingly offend any one) and though you will not, yet I muſt not forbear to declare, and make the things of God fully known; for a neceſſity is laid upon me, and wo is me, if I do it not; 1 Cor. 9. 15, 16.

Now I proceed further concerning the late Beaſt Parliament; which though it be deſtroyed according to the word of God, yet it liveth ſtill in its Acts; and the ſame (One) that did deſtroy it, commanded to make a Repreſentative, or Image thereof. And he (the Lord General) had power to give life to the Image of the Beaſt Parliament (which Image is this preſent Parliament, as they call themſelves) that the Image of the Beaſt ſhould both ſpeak, and cauſe that as many as would not worſhip the Image of the Beaſt, ſhould be killed.

And if you look upon the manner of the diſſolution of the late Parliament by the Lord General, and his Councel, and upon the continuing of their Acts ſtill in force, as they were before; by which the late Parliament ſeemeth vet to live; and upon the manner and calling of this preſent Repreſentative, or Image of them (a Repreſentative being but an Image like ſomthing that it doth repreſent; as the Image of a Man, Beaſt, or whatſoever elſe) as alſo upon the manner how theſe had their power from the Lord General, as he gave them authority, life, or ſpirit to act; and compare all theſe particulars with Rev 13. 3. 11, 12, 13, 14, 15. and you ſhall find that this Scripture was ſo really fulfilled, both in the manner of the Lord Generals deſtroying of the late Parliament, and his ſetting up of this; as if he had purpoſely ſet this very Scripture before his eyes, and taken it for his abſolute direction therein; he not erring one jot in the performance of the ſubſtance thereof.

Hence you ſee, both what the Beaſt is, and his Image; in the next place I ſhall ſhew you, what the mark of the Beaſt is; and what is the name of the Beaſt; and likewiſe, the number of his name, Rev. 13. 16, 17, 18.

1. Concerning the Mark of the Beaſt; it is a word abuſed: For they call (as I proved before) the height of wickedneſs, godlyneſs; and that is the mark. For, ſaith the Author of the Grand Politick Informer, Upon the ſeventh of Iuly, 1653. it was Reſolved, That no perſon ſhould be employed, or admitted to publike ſervice, but ſuch as this Repreſentative ſhould be firſt ſatiſfied of their real godlyneſs; ſaith he, This word Godlineſs, will ſhortly become the mark of the Beaſt.

Indeed there is a god of this world, 2 Cor. 4. 4. which many expound to be the Divel; and there are thoſe, who account that godiyneſs, which is moſt contrary thereunto; 1 Tim. 6. 5. and ſuch ſuch, as put light for darkneſs, and darkneſs for light; Iſa. 5. 20. Now if we enquire who is a godly perſon after their account? It will appear to be ſuch an one, as hath broken his faith to God and man; or one, that is a robber, murtherer, ſalſe ſwearer; or hath been, or is an approver of all the bloody Actions of the late Beaſt Parliament; So that this ſort of people are their godly perſons; and this pretended godlyneſs, is the mark of the Beaſt, as the Apoſtle deſcribeth them ſufficiently, 1 Tim. 6. 3, 4, 5. 2 Tim. 3. 4, 5. and bids every true Believer withdraw himſelf, and turn away from ſuch, as from the moſt dangerous people to converſe withall. Whereby it is evident, that this pretended godlineſſe is the mark of the Beaſt; which they that will be gainers in this Weal Publick of England, muſt needs have; elſe they ſhall not be preferred, trade, or proſper in theſe times; Rev. 13. 16, 17.

And now having ſhewed you what the mark of the Beaſt is, viz. a pretended godlineſſe; next in order I ſhall (through Gods aſſiſtance) ſhew you, what the Name of the Beaſt is, and the number of his Name, Rev. 13. 16, 17.

He that will have any preferment from theſe people, or gain by them, muſt acknowledge them to be the States of England, or the Commonwealth of England, or the Weal publick of England; for if he call this the Kingdom of England, and ſtick to that ancient name; he ſhall be caſt off, as one that hath not their ſtamp, and have nothing to do in matter of office or way of profit from them, Rev. 13. 16, 17. And I find, that it cannot bear the name of the Commonwealth of England, ſince the Election of a Parliament was taken away from the Commonalty, or generality of the People; and that a publike Party excludes all the reſt, and ſets up a Parliament: But I find its proper name to be, the Weal publike of England; For the word Commonwealth is excluded long ago from a Weal Being; ſo that none but thoſe in publick places do proſper; Therefore (I ſay) it is not the Commonweal, but the Weal publick of England. And I find the number of this name [The VVeaL pVbLIke of EngLanD] to be 666. for the numeral letters of it, are theſe; DLL. 600. LVV. 60. VI. 6. ſo that in all, they come to 666.

There is alſo another name no leſs proper both to the late Beaſt Parliament, and to this Repreſentative, which is its Image; in regard the people did and do ſo much Idolize them, by their petitions to them, and their eſteem of them otherwiſe more then ordinary; Rev. 14. 11. ſo that they way be called Englands Idols; which word Englands Idols, in the ancient Welſh, or Brittiſh language, is, Delwau Lloiger; and I find the numoer of this name, Delwau Lloiger, to be 666. for the numeral letters of it alſo, are theſe; DLL 600 LVV. 60. VI. 6. ſo that in all, they come likewiſe to 666. Now the words of the Scripture that declares the number of the Beaſt, are theſe; Rev 13. 18. Here is wiſdom, let him that hath underſtanding, count the number of the Beaſt, (for it is the number of a man,) and his number is ſix hundred ſixty and ſix.

Now it remaineth that I ſhould ſpeak ſomthing of this Man; for it is the number of a man, ſaith the Text. This Title [a Man] is a note of Eminency; which ſigniſies a man of God; 1 Sam. 2. 27. 1 Chron. 13. 1. or, a man of a thouſand, Eccleſ. 7. 28. ſo that from Rev. 13. 18. mav be obſerved, that the man expreſſed by theſe words, for it is a man; is ſuch a man, as carrieth a divine Majeſty with him. So that I muſt needs infer from thoſe words, that the Apoſtle John means here a juſtified man, a man oppoſite to the Beaſt, though in the number of their names they partly agree. And know, that in the new Teſtament, none is called The man of God, but only a Biſhop; 2 Tim. 3. 15, 16, 17. And we may gather alſo from the ſame Scripture, and the ſcope of the Apoſtle Pauls words to Timothy, when this Biſhop, and man of God is to appear; which will be in the laſt days; 2 Tim. 3. 1, 2, 3, 4; 5. 17. when men break forth into rebellion againſt God and his Church; and certain it is, That the late Biſhop of Canterbury was the ſame man: for the number of his name, as divers affirm, that in all buſineſſes which he ſubſcribed, he wrote only thus, Will Laud. And I find the number of this name, VVILL LaVD, to be 666. for the numeral letters are theſe, and they be the very ſame that ye have in the other names before, DLL 600. LVV 60. VI 6. ſo that in all they come to 666.

But if we take notice of the name of this man of God, as it is at large; we ſhall find another myſterie therein. For I find the number of this name, VVILLIaM LaVD, to be 1667. And the numeral letters are theſe, M 1000. DLL 600. LVV 60. VII7. ſo that in all they come to 1667. and that is the yeer of reſt; for before it be Anno Dom. 1667. moſt of the world, yea, and Rome it ſelf will acknowledge their error; ſee the truth, and ſubmit to William Lauds rule in form of worſhip, doctrine, and diſcipline, as the only way to ſalvation, the moſt decent and agreeable to Gods word, being without doubt the true way whereby to worſhip God, long before preordained of God to abide, for the direction of men for ever and ever; which Rule was given in King Edw. 6. his days, preſerved and refined in Queen Elizabeth and King James their days, ſealed and perfected, to the glory of Jeſus Chriſt, with the blood of his noble mattyrs, chiefty of King Charls, and Biſhop William Laud; who as the Scripture ſaith, Heb. 11. 35. would not accept of deliverance, when he was offered by the Parliament to go into New England with M. Peters; but he choſe rather to die, that he might obtain a better Reſurrection.

Therefore to conclude, I ſay, that the Book of Common Prayer, as it was eſtabliſhed in the Church of England, is the only true way whereby to worſhip God; as I have ſufficiently proved by the Scripture, in my Book called A Voice from Heaven; and in my other Book, called An Eccho to that Voice from Heaven; written in the yeers 1651. and 1652.

And as for your vain jangling, God hath not any delight in it, 1 Tim. 1. 6. 2 Tim. Titus 3. 9. for the coming neer unto God with the mouth, and the worſhipping of God according to the Commandments of private men, is a vain thing; Mat. 15. 5, 6, 7, 8, 9. that is, when they command that every one may do in the worſhip of God, what ſeemeth right in his own eyes, Judg, 17. 5, 6. and 21 25. as Iſrael did when they had no King; But the event of ſuch a State, was deſtructive to them; as you may read and ſee, Judg. 19. and 30. and 21. But for the Kings Command, it is ſaid Eccleſ. 1. 2. I charge thee to keep the Kings commandment, and that in regard of the Oath of God; thou haſt ſworn to obey him. Again, its ſaid, Prov. 16. 10. A divine ſentence is in the lips of the King, his mouth erreth not in judgement. Thus a true Chriſtian King is endued with an infallible judgement, and ſo is the ſentences of K. Charls his mouth; To this King the Apoſtle commands obedience in all things, 1 Pet. 2, 13, 14. Submit your ſelves to every Ordinance of man, for the Lords ſake, whether it be to the King, as ſupreme; or unto Governours, as them that are ſent by him: For the Apoſtle foreſaw by the Scripture, Zach. 14. 2. Zeph. 3. 9. That the Lord would hold forth at laſt, a King whoſe Laws in all things ſhould be right: of this you have more at large in my fore mentioned Books; for there is no right nor peace to be had; but where there is a King of righteouſnes, and a King of Peace; That is, when the King Comes in by the right way, being the right Heir.

And though the title [King;] be given by the Scripture ſomtimes to Uſurpers, ſet up by the peoples power, and by money; which is but a molten Calf; God owns them not; but calls them, their Idols, for ſaith he, Hoſ. 8, 4, 5, 6. They have ſet up Kings, but not by me; they have made Princes, and I knew it not; of their ſilver, and their gold have they made them Idols; that they may be cut off; Thy Calf O Samaria, &c. And again ſaith he; Eze. 43. 9. Let them put away their whordoms and the Carcaſſes of their Kings far from me; and of ſuch Kings, he ſpeaks Rev. 17, 12, 13, 14, 15, 16, 17. as you ſhall find it made Cleare at large in the poſtſcript of my book, called, A Voice from Heaven. And of ſuch Kings the Lord ſaith, that they had ſet their threſholds, by his threſholds; & their poſt, by his poſt; Ezek. 43, 8. for the Lord had a poſt by which his Kings of the ſeed of David ſtood; 2 Kin. 11. 14. Ezek. 46. 2. according to Gods command; & it ſeems the uſurping Idolatrous kings, ſet up by the people, preſum'd to come there, as our great Ones preſume now, to bury their friends in the Royal ſepulchers at Weſtminſter; where none but the Kings Family was wont to be buried; yet certainly their carcaſſes ſhall be removed, as the Lord hath ſpoken, Eze. 43, 7, 8, 9.

But the true King that cometh to judge the wicked ones, is called the glory of the God of Iſrael, that is, the glory of Jeſus Chriſt; for he is the God of Iſrael; And if we compare Scripture with Scripture, we ſhall find it ſo; for you ſhall fine, Ezek. 43, 1, 2. That the King coming form the Ea t with his Train and Armie, is called, the glory of the God of Iſrael; and v. 3. he ſaith it was like the glory that he ſaw when he came to deſtroy the Citie; That is, like Nebachadnezzars coming in the head of his Army to deſtroy 〈◊…〉 ; and v. 5. he ſaith, that the glory of the Lord filled the houſe, v. 6. he tels us, that this glory ſpake to him, and it a man, & ſaith he, the man ſtood by me, and he ſaid unto me, &c. v. 7, 8. he tels you what this glorious king ſaid; to make it yet more clear, obſerve v. 4. that this glory came into the houſe at the eaſt gate. And compare it with Eze. 44, 1, 2, 3. and you ſhall find, that the Eaſt gate muſt be ſhut, & that none muſt com in or out by that gate, but the king

Here M Aſpinwall may ſee, that the true Kings, ſet up of God; may come to the poſt, and the threſhold of that gate, as their own place; Ezek. 46, 2 2 Chron. 23. 13. and that the uſurping Kings, ſet up by the people, and called (their Kings) muſt be put away, Ezek 43, 9. And though Saul, who indeed was the Lords Anointed, 1 Sam. 24 6. 1 Sam. 8 4, 5. 1 Sam. 12, 13. 1 Sam. 13, 13, 14. yet for that the firſt moving cauſe for him, was from the people; his heart was not real to God Therefore Saul relying ſo much upon them, t •• eaſe the people diſobeyed the command of God, and loſt the kingdom, 1. Sam. 15.

〈◊◊…〉 Aſpin wall, concerning your throwing away of our Laws, therein you talk idly; for do you think that your generation (who are of no ſuch wiſdom and learning as our former Parliaments were) can make better Laws in one year, then out Laws be which were in making and ••••… ing above five hundred years? and had not our former Parliaments the word of God for their direction therein, as well as you or any now a daies? and were they not more ſober and prudent in the underſtanding of thoſe Lawes? I pray entertain no ſuch fooliſh conceit. And you tell us likewiſe of the Statutes of Omri Mica 6. 16. that is, even ſuch things as you ſet up; for if you obſerve Jeroboam, Omri and Ahab, though they had many ſorts of worſhip, yet any one abject of the people, ſerved to be a Prieſt, or a Teacher of them, 1 Kin 12, 31. 2 Chro. 12, 8, 9. 1 Kin, 16. 25, 26. And muſt the ſtatutes of David be caſt away, becauſe the ſtatutes of Omri be nought? muſt the ſtatutes of K. Hen. 8. K. Edw. 6. and Q Eliz. which are againſt popery, be caſt away, becauſe other Kings ſtatutes are Idolatrous, and for popery?

And further, you tell us an untruth; That Jehojada the Prieſt having the ſupreme authority in his hand, took men recommended to him by ſome others, whom you call the Church; to put them in civil authority. No Sir; Jehojada had not (as you affirm) the ſupreme Authority then; for it is evident, Athaliah did reign that ſix veers while he was guardian to the Kings Son, 2 Kings 11. 3. But in the ſeventh yeer (he being the Prieſt of God) God ſtirred up the Spirit of Jehojada, to do right to the King, Princes and Levites; ſo that he ſent to bring the Princes, who by right were rulers over hundreds; and took an oath of them to be true to the King, and preſented him before them; and they by his command gathered the faithful Levites to come to their charge; neither took he anv mans adviſe in the buſineſſe, nor was any upon the atteſt of others received by him, and put into Civil Authority, as you falſly aſſert; for he had the Spirit of God to direct him (as our every one to his charge and place; and directed them in what they ſhould do, as from the mouth of God; and all of them did ſo obey Jehojada, that the work was perfected, even the King ſet on his Throne, as you may ſee, 2 Kings 11. 2 Chron. 23.

But you ſeem (by ſuch fal e grounds) to ſet up the tenent of the Romiſh Church, which is, if a man by birth be Heir to a Kingdom, and ought there to rule, yet if the Church of Rome do not approve of him; they will deprive him, if they can; and give his right by their atteſt unto another, whereby to enjoy that Civil power; ſo that their Church do unjuſtly in this thing.

Thus, there will be brave ſtir, when your divided Churches, which are part of Iron, part of clay, even the toes of the Image, Dan. 2. 33, 34, 42. go about to ſet up men by their atteſt to govern, in Civil Authority. Then Jack Straw is ſet up by one Congregation, and Hob. Carter, by another, to throw him down; ſo that there ſhall be an endleſſe war among them, until the Stone cut out of the mountain without atteſt of hands to juſtify it, ſmite the Image upon the feet, and break it to ſhivers; Dan. 2. 34, 35, 45. for the King needs not the atteſt of men, becauſe all know him to be the Ruler by right.

Another untruth you would force upon us, on that Text in Gen. 49. 10, which ſaith; The Scepter ſhall not depart from Judah, nor a Law-giver from between his feet, untill Shilo come; from Judah many Kings have ſprung, who gave good laws & kept the Scepter; what ſay you of David and Salomons writings, are there therein no Laws given out by them? ſure they had power from God to do it, and Ieſus Chriſt himſelf alloweth of their Laws; inſomuch that he ſomtimes defends himſelf thereby againſt his enemies; and did not Jeſus himſelf come of Iudah, who removeth that earthly Scepter from Iudah, according to the word, and gives it to Shiloh? which Shiloh we muſt underſtand to be another Tribe, come from Japhets loyns, and not from Sem, Gen. 9. 26, 27. yet you ſay, the kings of Iudah gave no laws, nor could any give laws, till Ieſus came. How contrary to the truth, even to Chriſts own words, this your aſſertion is, is manifeſt by the Scripture. Chriſt would no be troubled with ſuch outward things; for when the people would have enforced him to be their King, he abſolutely refuſed it; Joh. 6. 15. neither would he be ſo much as a Iudge in a civil cauſe, Luk. 12. 13, 14. nor would he take, but rather give tribute, Mat. 22. 17, to 22. & 17. 24. to 28. Therefore your aſſertion is utterly falſe, and you force the Text to a quite contrary ſenſe, as you do in all the reſt of your Pamphlet wreſt other Scriptures.

Now for the law of Chriſt, it is altogether a ſpiritual law, which ſerveth not for any particular Country, but for all in general, as a rule whereby to frame laws. Therefore ſaith Chriſt, By me kings reign, and Princes decree juſtice; by me Princes rule, and Nobles, even all the Judges of the earth; Pro. 8. 15, 16. that is, what laws they make according to his word, are made by him. For this cauſe the Apoſtle Peter ſaith, 1 Pet. 2. 13. Submit your ſelves to every ordinance of man, for the Lords ſake; firſt, to the king as ſupreme; then, to them that are ſent by him. And why? becauſe whatever is done by the king, and his nobles, or judges, is done by the Lord Ieſus; for they being his miniſters, Rom. 13. 4, 5, 6. are directed by him; and the kings heart is in the hand of the Lord, Pro. 2 . . therefore his mouth cannot err in judgment, Pro. 16. 10. Now to leave Gods rule, and ſet up ſilly mean fellows to be judges, & they to ſearch for precepts, that are (as you ſay) ſcattered up and down the ſcripture whereby to rule all Countries, in all cauſes, and then be ſubject to their wreſting thoſe Scriptures what way they pleaſe, would be a brave way of judging the people, who having no known laws whereby to walk, muſt be alway waiting what ſcripture the Iudge will make uſe of to pleaſe his fancy, either to make them offenders, or to favour them; and if you ſay, the Iudge muſt allow a diſpute, then may the greateſt offender beat him with his own weapon, and eſcape; no, Chriſt hath not promiſed to rule by ſuch vile perſons, but by men of eminency, viz. by kings, princes, nobles, & judges, who decree juſtly Pro. 8. 15, 16 and if that land be bleſſed, whoſe king is the ſon of Nobles, Eccl. 10. 17. then that land is curſed, whoſe rulers are ſons of clowns, that have no Nobility in them. Therefore to conclude, I beſeech you to conſider ſeriouſly what you do, and pull not down your houſe, before you have ability, skil, opportunity, & time to erect another; leſt you becom in a worſe condition then the wilde beaſt of the field; all the Statute laws, that were in force in the days of K. Charls, were right. But for the evil Cuſtoms that crept into Courts, & places of Iudicatory, through the corruption of men in authority, which the law never intended, I am againſt, as much as you can be. And now M. Aſpinwall you ſee wherein we differ, and that it is, becauſe you did not ſearch the Scriptures ſo exactly, as to find out the truth of them; wherein therefore you err concerning K. Charls, for I am better opinionated of you; then to think you did it wilfully, becauſe the times favor ſuch things; or that you are ſo hardned, but that you may be yet converted; which is the humble deſire of your friend, and Servant in Chriſt Ieſus,

ARISE EVANS.
POSTSCRIPT.

YOu may pleaſe to ſee the folly and falſeneſs of this Aſpinwall, in his Pamphlet; who firſt, would needs perſwade us, That the late K. Charls was a fierce arrogant Tyrant; whereas indeed, the World knows, there was not a more mild and gracious King upon Earth, to his Subjects, then he was.

2. He would blind our eys, and perſwade us, that thoſe people are ſaints, and muſt govern the world, who when they had gotten from K. Charls more then ever was g •••… ted by any K. of England to the ſubject;

Who ſo rewardeth evil for good, evil ſhall not depart from his houſe.

Prov. 17. 13.

rendred him evil for good, moſt abominably roſe againſt him, & deprived him of life and all. Surely there is no man, having the ſpirit of Jeſus Chriſt in him, dare ſay, ſuch doings are the deeds of Saints; or they are Saints, that to deceive, will forſwear themſelves, and keep no faith toward God or man.

3. He would have 〈◊〉 think Jeſus Chriſt to be the Head of ſuch perfidious people; and that He will put the power of 〈◊〉 Kingdom, or fi t Monarchy, into ſuch went hands; as if he intended that when they get the power of the Kingdom of Ieſus into their hands, they may ſerve him as they did K. Charls, and deprive him of all his right on earth; But they cannot 〈◊…〉 who is the ſearcher of the heart, as they deceived K. Charls, Ier. 17. 10. for ſaith he I the Lord ſearch the heart, I try the reins, even to give to every man according to his ways, & according to the fruit of his doings; ſo that we muſt rather believe that Ieſus will judg them for their wicked deeds againſt him, & his Anoynted, then put the power of his Kingdom into the hands of ſuch a perfideous generation; and that he will exalt Charls (that was faithful to the death for him) to the throne, Re. 2. 10. & 3. 21 that Charls and his ſeed for ever, ſhould have the preheminence ever all the earth.

4. He would perſwade us to caſt away our Law, made and compoſed by holy men, according to the word of God; which by all mens judgement, hath brought England to ſuch a Civility, that no Country can be compared to it; and ſeek a New Law, he ſaying, it is ſcattered up and down the Scripture. Truly the Scripture is a ſweet garden for that purpoſe, and ſerves for all the world; but ſince our Predeceſſors ſought in this garden, and gathered the ſweeteſt flowers thereof, and compoſed them together into ſo ſweet a Poſie, that we, and all the world (as many of them as came among us) have found the experience thereof, and bear witneſs, that there is not the like on earth; For us to caſt this Law away, and look for a new Law from this generations compoſing, were, as if a man ſhould leave his ſheep, and go ſnear the hogs; ſo he ſhould find a great cry, but little wool; as we found from our long ſitting Parliament, great Votes, but little good Laws: or as if a man have a great ſack of wool, and caſt it away, and then go a wool gathering among briers and thorns, it could not but be counted a great folly; ſo for us to caſt away our Laws, and be perſwaded by ſuch ſilly fellows as Aſpinwall, is a greater folly.

5. I beſeech you alſo to conſider this ſhallow brain'd fellow; a child that can but tell 20. will tell you that ten, and one, is 11. yet Aſpinwall cannot make more of the ten horns, and a little horn, (which ten and 1. muſt needs be counted 11.) but ten; which interpretation of the horns, he makes the principal matter in his Pamphlet, both in the firſt and laſt page thereof; and judge you whether a man that is not able to tell 20. but miſſeth 1. in 11. is fit to declare ſuch high things to the world, and to preſage of times Conſider what I ſay, and the Lord give you underſtanding in all things. 2 Tim. 2. 7.

Ariſe Evens. FINIS.