In the first place or Section, I shall (as a thing not unnecessary) informe the world
with my Birth, Manner of Life and Religion.
In the Second, with a briese Narration of the good Hand of God towards me: in Reclaiming
me after a strange (and I thinke, unbear [...]of) manner [Page 15] from the Evill of my wayes; as also in Pre informing me of divers Accidents, by
way of Supernaturall Vision.
SECT. I.
AS touching my Parentage, I was Eldest Son to one Thomas Wilde, Batchelour of Divinity, late Vicar of Painsewick, and Parson of Shiptou Sollers, in the County of Glocester, and sometime Student of Trinity-Colledge in Oxford, deceased; and Grandchilde to John Wilde Clerk, late Vicar of Ramesbury in the County of Wilts, by my Fathers side; and to Edward Heydon, late of Shipton aforesaid, Esquire, by my Mothers. Being alwayes bred up under my Fathers nurture
and crudition from my childhood; and had (indeed) succeeded him in his Function, had
not the unhappy intervention of these Troubles depriv'd me of that Competent experience
in Learning, as is requisite in Divines.
Which said Thomas Wilde liv'd in his Countrey in good repute, being a Learned and Orthodoxe Divine, and one
that strongly maintain'd that holy and antient Government of the Church of England, by Arch-bishops, Bishops, &c.
But no sooner sprang up those evill Tares of Division amongst us, in the beginning
of the late Warte, and godly Ministers began to ware contemptible with the Vulgar,
who were rather affected with Novelties than Sound Doctine; but the said Thomas Wilde, was forthwith summoned to appeart before a Committee at Glocester, upon ceraine Atticles exhibited against him, by some Factious Spirits of his Flock,
as a Man that would not genu flectere (if I may so say) to the Government newly set up, (and so break that solemne O [...]th for Episcopa [...]y, which he had formerly taken, and whereby he had rendered himselfe contradictory
to such new-fangled Opinions. Upon which Information he was, by Order from the said Committee, totally
and most illegally divested of his Spiuituall Preferments, and Sequestred of all other
b [...]th his Reall and Personall Estate; notwithstanding so great a Cloud of Witnesses,
that upon the day of his Tryall. appeared on his behalfe: which could heither be heard,
nor so much as his Answer to the said Atticles read, in his owne just defence.
In whose room at Pains [...]wick asoresaid, there was accordingly placed by the said Commitee, one Geoge Dorwood Parson of Witcombe in the same County, a Presbyterian Minister, and (aster the temper of our new-sashion
Divines) a man no lesse Covetous then Factious: who, having (good man!) but an indiff [...]rent Living at Witcombe, was not unwillingly persecuted to a better Benefice. Which said Dorwood, together with some leud and Schismaticall Persons of the Parish of Pains [...]wick (whose names I shall here ch [...]ritably omit,) whilest my Father and I were at Gloce [...]l [...], violently broke up our House, and [Page 17] threw out my Mother and our Family into the Streets, in the extremity of Winter:
who were a while constrained to make a Barn their habitation, whilest their uncharitable
Enemies made themselves Lords of their just Possions. Our house being not long before
plundered by the Souldiery of Glocester, and my Father twice imprison'd, about the space of sive Moneths, by meanes of their
implacable Prosecution.
These Acts of Crueley being past my Father Petitioned the Committee [...]or Plunder'd Minister [...] at Westminster, for the Re-hearing of his said Cause at Glocester (where it was before so unjustly subverted) and returning it afterwards to them.
Which Motion was accordingly granted, with an Order drawne up to that purpose, directed
to the said Committee of Glocester: who, upon sight thereof, assign'd him a day, and receiving the testimonies on both
parts, returned the whole Matter to Westminster. But in the interim, (being the year 1647, and (as I remember) the third yeare of
his Sequestration) the said Thomas Wilde left these miserable aboads, and yeilded up his Spirit to Him that gave it, as into the hands of a faithfull Creator: who will undoubtedly raise
him up at the Last Day, to his owne Eternall Salvation, and the Terrour of his implacable
Adversaries.
He being now taken away, in whose Life our Livelihoods consisted; and being thus inhumanly
expel'd both from honse and home, so that no possibility of our longer Communion might
be imagin'd: my Mother (poor woman!) was glad to betake her to a certaine Tenement'
of hers (but of small value (alas!) to what she was Mistresse of before,) and we her
Children enforced to leave her in her old age, and to expose our selves to the World.
Whereupon I took my journey for London, where I hired me a Lodging in Holborne nere Lincolns. Inne, (being (indeed) the first that ever I took in that City;) from whence, after
some time, I removed into Red rose Street in Covent [...] garden, to the house of an honest man, one Mr.samuel Bagshaw; with whom I made, my abode about three moneths; untill, by the good blessing of God,
and the helpe of an Acquaintance, I was entertain'd by one Gabriel Lowe Eiquire, (onely Sonne to Sir Gabricll Lowe, 2 Gloucester- shire Knight) as his Steward: who, within three quarters of a yeare after, farm'd
out his Bstate, so that my Place became void. Upon which dismission, I returned immediately
to London, (for by his meanes I had occasion to visit my owne Countrey againe, though sooner
than I desir'd) unto the said Mr. Begshaws house (with whom I had formerly lodg'd:) whete I continued from the 11. of October, 1651. to the 23. of May following: And then took me a new Lodging in Saint Gyles in the Fields; where I lay upon expences (as formerly) till the 23. of Octoher, then ensuing: at which time the Lord (who is faithfull to helpe us in time of need)
was pleased at length to put aperiod to this my unsetled life, by raising me some
Friends unexpectedly: through whose meanes I was preferred as a Clerk to to a certaine
Gentleman, a Bencher of Lincolns-Inne (whose Name for some following Considerations, I shall here passe with silence:)
who, for the time I was with him (being a year and somewhat better) used me indeed
very courteously: But having by accident read my precedent Epistle to the City of
London, and apprehending some danger that might probably accrew from the entertaining of
so malignant a Person, as he [Page 19] then thought me, he fairely discontinued his former civilitles towards me, by removing
me instantly from his Service; and thereupon, taking my selfe and a Friend of his
with him (as thinking the sormer no sufficlent Pennance) went to one Mr.Huz- zey (a Parliament-man) in Saint Martins Lane, as I thought, sor his advice in the businesse, or at leastwise to Informe him
of his Disasfection to the said Paper: who, after some conference with me, resus'd
to meddle any futther. Being come from thence, my Master parted from us homeward,
withall bidding me to take some private Lodging, and let him know where it was, wishing
his Friend likewise to goe along with me for that purpose (as I understood:) Who,
in the conelusion did (indeed) sufficiently answer my expectation, by providing me
a Lodging: for whither must my Gentleman bring me, but to Justice Hookers (as I sound afterwards) in Bozzell-yard, behinde Saint Clements, London, (whither I came (God knows it) as a Lamb to the slughter, not deeming any
further mischief in the least!) who after some Consultation with the said Gentleman,
whilest I walked without in the Hall, call'd me in him, and began to make a strange
Oration to me, how that he was very sorry that I had written a Book of such dangerous
consequence, and likely to prove so prejudiciall to the Peace of this Common-wealth
(and I know not what) asking me whether it were mine owne, and bidding me read it:
Whereto I answerd him, that to read it was needlesse, seeing I knew the Subject thereof
very well, as being my owne proper Worke; and that there was not a Tittle in that
Paper, but what (by the leave of God) I intended to justifie: And further, that I
should be very sorry to see prove any wise destructive [Page 20] to the Peace or Safety of this Nation, since I wrote it out of no such by or sinister
respect, but meerely in the discharge of a good Conscience towards God and City,
(or words to the like effect.) Whereupon he briefly told me, that the Thing was of
so high and perilous a nature, that he durst no lesse than commit me to safe Castody,
and accordingly wrote my Mittimus with his owne hand, and sent me to New-prison.
Where I continued from Tuesday the 16. of November, 1652. unto the 8. of December following, being then Sessions at Hixes-ball; where I appear'd: But, the matter being found not disputable at any Sessions, but
of Oyer and Terminer (though sindeed) at none, but rather before an Assembly or Synod of Divines, as the
more competent Judge of such Controversies,) I was forthwith sent to the Old-baily, and from thence to Newgate: Where I lay till Tuesday the 26 of Aprill then ensuing; appearing at every Sessions, and Petitioning the Bench either for a
legall Tryall, or my Enlargement: which could neither of them be assented unto, till
the Dissolution of that present Parliament, being the 22. of Aprill aforesaid. During which time, the time, the utmost I could ever have from them,
was onely this; When I was call'd forth to the Barre, they would sometimes urge me
vehemently to detect the Printer (which, for my part, I neither did or meant,) & sometimes
terrisie me with loud thunder-claps of Treason, and such like; thinking (perhaps)
that through this meanes, and the tediousnesse of Imprisonment (having no visible
or proper livelyhood (as indeed I had not) I might possibly have been seduc'd to
abjure my Principles: But (alas!) those aymes were frivolous; for (I praise God) a
[Page 21] little before my Imprisonment, I had a Vision, which did sufficiently sorewarne me
to abandon such seares, whereof I shall give a more full account in the second Section.
This (I say) was the utmost I ever had from them; Onely, the Sessions before my Releasement,
the Bench was pleas'd (upon Petition) to direct an Order to Justice Hooker aforesaid, either to discha [...]ge me upon Baile, or continue my Imprisonment, as he thought fit, leaving it wholly
to his discretion: Which said Petition I shall here Insert, to satisfie the whole
world, how that I never endeavoured my Inlargement by any unjust or Apostaticall
meanes whatsoever as followeth:
To the right Honourable, the Lord Major, the Lord Chief-Justice, the Recorder, and
the rest of the Honourable Bench of Justices, sitting in the Old-baily.
The humble Petition of Francis Wilde, &c.
SHEVVETH,
THat whereas it cannot be unknowne to your Honours, what manifold affliction [Page 22] your Petitioner hath already suffered by Imprisonment, how despicable his condition
of life is, having no other Livelihood than his Labour: and that, being now deprived
thereof by restraint of Liberty, and havin neither Friends or subsistance left him
(insomuch that he hath been enforced to fell the Apparell from his back to relieve
hungering Nature) he must inevitably perish without Gods miraculous Providence: And
forasmuch as your Petitioner shall plead Innocency to all matter of Crime, touching
that Paper of his, for which he is now in bonds; it being (as he humbly conceiveth)
neither a breach of any Act of Parliament, or Solecisme in Divinity, but onely the
disburdening of his Conscience of what was revealed to him, which he did in no way
of prejudice or dis-affection to this City or State, but meerly out of love and Christian
duty to both, as the said Paper it selfe doth undeniably attest, wherein your Petitioner
doth heartily wish to prove rather a Jonah than a Ieremy; And touching the Interpretation of which said Vision, your Petitioner doth likewise
declare, that, as he was visibly inform'd of the one, so he was inwardly [Page 23] and invisibly of the other; so that, to have omitted either, the Relation had been
as much unsatisfactory as imperfect:
He therefore (not doubting but that, as you are Patres Reipublicae, you will be likewise, Patres Amicis Reipublicae) humbly prayeth, that your Honours would be pleased seriously to consider the Premi'es
(and therein his Innocency and Well-meaning to the Publike Good,) and accordingly
to grant him either a Legall Tryall, or his Inlargement, that your Petitioner perish
not by delay of Instice,
Who shall daily pray, &c.
But as Faelix, willing to doe the Jewes a pleasure, left Paul bound, so this Master Hooker, under pretence of zeale for the Cause (who, I presume, as seldome wants such a faire
Cloak, as any of his Tribe,) was pleased to slight the aforesaid Order, and very zealously
to leave me in New-gate, till the Sessions following: Which, beginning about 8. weeks after, by Gods Providence,
put a period to my unjust Imprisonment.
During which time of my Restraint, I was inforc'd (God knowes it) to undergoe divers
hardships; both in regard of Ill Company, which ofttimes deprived me of those convenient
seasons of Retirement, that are necessary, and ought to be observ'd [Page 24] by Christians: and like wise of outward Wants, but those (I praise God) came not
frequently for the Lord was pleased (in his neverfailing Providence) to relieve
me very often by unexpected meanes, and severall times by my said Master, who (I thanke him) did much contribute to my necessides.
As for those who were chiefly instrumentall in my Troubles, and so ready to give Achitophel's counsell, to destroy the Innocent, I shall say no more to them than thu [...]: Let them beware, that in the conclusion, they meet not with Achithophel's Fate. And let them know that my Deliverance hath not expiated their Offence (though
(perhaps) they thinke it;) but that, in the sight of God, they are as truly and as
really guilty of my Blood now, as if I had been execured by the Magistrate. Though
the world (perchance) knowes them Jer. 32. 19. Job. 34. 21.not, yet He whose eyes are contiuually upon the w [...]yes of the sonnes of Men, to render [...]o èvery man according to his workes, well Knows them; and his hand ean finde them out, wheresoever they sculke. Wherefore
I would advise them, (as they tender their owne good) to prevent Gods Judgement, by
aspeedy and hearty Repentance for this their wickednesse, least, the Fox be taken
in his owne craftinesse at last, when he thinkes' it. Nor let them take this as a
passionate, but rather a compassionate expression, desiring their good, not their
hurt.
Not to forget here my Master Himselfe likewise (to whom (I praise God) I can say with samuel 1 Sam [...] 12. 3. Prophet, Whose Oxe. or whose Asse have I taken, or whom have I defrauded?) I shall here humbly entreat him to obse [...]ve solomon's Connsel, & not bearken to Whisperers, Back-biters and such like insinuating [Page 25] Parasites (who will transgress for a piece of bread:) but (with holy David) to distinguith between him that serveth God, and him that serveth him not; And to
take heed of medling with Matters beyond his Element.
And now, that I be not taken into the number of those giddy-headed Enthusists of these Times; who, under pretence of New-lights, and Revelations, (deserting the
true and infallible Light of Gods Spirit) are led aside by every Iguis-fatuus, into the quagmires of Error and Monstrous Opinions, I thin it a thing not unnecessary,
as before with my Parentage and Manner of Life, so lastly in this Section to informe
the world with my Religion, which is this; I praise God, I alwayes have, and (by his grace) shall continually
persevere in that Religion, which we call Protestant, heretofore reform'd and establisht in the dayes of Qaeen Elizaheth, under the goverment. of Bishops: and since by Divine Providence, continu'd under the reigns of King James and King Charles the First, till the beginning of this unnaturall Warre; wherein Light and Discontented
persons, rebelling against God and his Ordinances making a Nose of Waxe of his Word,
and condemning that Holy and Apostolical Government of his Church, took occasion co
broach all manner of Error, Heresie, and unheard of Absurdities amongst us; to the
great dishonour of God, and sendall of the Reformed Religion. This (I say) is that
very Faith and Religion, wherein I was bred, and whereunto I have alwayes adher'd.
SECT. II.
God often times suffereth his dearest Children (especially in their youth) to turne
aside unto many dangerous and hurtfull Lusts, and to drink deeply of the cup of Wickednesse,
insomuch, that for the present, they are hardly distinguisht by the eye of Man from
the Reprobate: But then, to awake them out of this their spirituall slumber, and
to blow up those Sparks of his Love, thus buried in the sthes of Corruption, He is
pleased at length, either by the outward Ministery of his Word, to cause them to heare
their Fathers voice, sounding in their cares, Come out Babylon, my Son, making them with Peter to weep bitterly; or else by the whips of his Fatherly Correction, to returne with the distressed Prodigal, and acknowledge their offences: In both which kindes Almighty hath been pleased to
deale with me: Nay, and as if he had thought it no sufficient Testimony of his love,
to convince me only by those holy and Common wayes of his favout; his Majesty was
pleased to adde such further meanes for my Conversion, as I thinke hath not been head
of by any.
In my younger yeares through the enticement and evill example of some Acquaintance
and titular Friends of mine (whose Lives are better studied in the Theorick, than
Practicall part of Chrillianity) I was much addicted to Vice, as Swearing, Drunkenness,
Sabbath breaking, & such like exorbitant courses of unholinesse, for divers moneths,
(though from my very Infancy till that time, I was evermore much devoted to Piety
and Religion, and of [...]times in my Contemplations, caught up [Page 27] (with Saint Paul) to the third Heaven:) Insomuch that through continuall custome, there was begotten
in me such an incorrigible Hibit of Prophanenesse, that in my common conserence,
I had thought my selfe very uneloquent and unmanly, had I not (like other vapouring
Sparks) adorn'd my discourse with diversities of Orths & Imprecations: Thinking it
a greater point of Gallantry to be seen every day in a Taverne or Ale-house, than
of Religion to appeare every Sabbath in the Church: Where (God knows it) I was ofttimes
present, more sor Ceremony than Conscience; and with desire rather to see and be seen,
than to joyne with the Assembly in the discharge of so holy an Exercise. Often times
spending that blessed Day (which God hath especially consecrated to his Worship)
in idolizing my Corruptions, and pursuing Vanities. (So apt are we, like AEsops Dog, to snatch at shadows; and with Demas, to preferre the painted Trash of this Earth, before the Gold of an Heavenly and immaculate
Profession!)
But these streames of Iniquity had long continued their current, but I began in the
night season to be often and exceedingly terrified in my sleep, after a strange and
unaccustomed manner: First (to my apprehension) there would passe a terrible Apparition before me; whereat I should be sorely amaz'd, and thereupon suddenly surptiz'd in
every part of my body having onely the Perfect liberty of my Thoughts and Hearing,
and in some measure of my Voyce (by the one whereof I made my Addresses Heaven, and
by the other sometimes made a shist to expresse that in Groans, which I could not
in articulate Words:) and then lastly, I should heare such a kinde of still, horrid
[Page 28] Noise about me, sometimes on this manner, and sometimes on that (unutterable;) that
had Pluto himselfe surrounded me with all his hel-b [...]ed Gob lins, he could not have possest me with more terror and amazement.
Whereupon those of our Family that were near, hearing me to make such fearfull groanings
in my sleep (which I did (alas!) partly to suppresse the Noise that I heard, and
partly to implore their support) would many times awake me, and demand of me what
I ail'd, &c. But, for my part, I should make them little reply to those questions:
asking them whether they thought that a man in his sleep were capable of what he did,
and able to render an exact accompt of it at his waking (or words to the like effect:)
And this was the utmost satisfaction they ever receiv'd from me in that point, untill
about a week (as I remember) before our last parting.
This Agony has full many a time seiz'd me; taking me alwayes betwixt sleeping and
wakeing (as I conceiv'd by my vaine striving to repell it,) and sometimes continuing
with me about a quarter of an house, and sometimes lesse: Which never lest me, till
at length I was brought more exceedingly to abominate my former Dissolute Living,
than ever I had lov'd it in time past. But (to speak ingeniously) these Somniall Troubles
did never at any time befall me, but when I had committed some wilfull Offence against
God the day before: Especially when (like a Beast!) I had gone to my bed d [...]unke, or in any wise neglected to pay that homage of Devotion to his Sacred Majesty, which
in Christian duty I ought: For when I had done that which was lawfull and right, I
should take as sweet and peaceable Rest, as any man whatsoever.
These strange and unparallel'd Accidents appeared very full of wonder to sundry of
my Friends; and not more in regard of the Rarity than Singularity of them; lighting
so particularly on Me, above many Thousands they ever heard of before: And may (undoubtedly)
seem no lesse marvelous to my Readers: Some (perchance) imagining them to slow from
a Naturall, others from Super-naturall, some from Divine, and others from a Diabolical
Cause, (as (indeed) mens Judgements (especially in such matters) are various:) To
which I shall answer, If from a Naturall Cause, why should I be thus haunted and
troubled, onely upon the committing of such and such hainous Crimes (as is before
mentioned,) and not at other times? Therefore we may conclude it Supernaturall. If
Diabolical, how can that possibly be maintain'd, unlesse we make the Devill a Destroyer
of his owne Kingdome? which our Saviour clearly contradicts in these words (Luke 11.
18.) If Satan be divided against himself, how can his Kingdome stand? Hence (then) we understand that Satan is no Subverter, but an Upholder of his owne
Kingdome: Therefore not Diabolicall. The Text likewise affitmes (1 Pet. 5. 8.) That our Adversary the Devill, as a roaring Lyon, walketh about, seeking whom he may
devour. Here we see that Satan is our Enemy, and seeks not our Salvation, but Destruction:
And to Convert men, is to Save them; which is an act of Mercy, proper onely to God
himselfe, as the Apostle witnesseth (1 Tim. 2. 4.) Who will have all men to be saved, and come unto the knowledge of the Truth: Therefore Divine.
But, for my part, whether from this or from that Originall, I shall not much stand
to dispute: only [Page 30] thus much I shall say with the Blinde-man in the Joh. 9. 25. Gospell, Whereas I was blinde, now I see: And that This thing I confidently believe to be one of the strongest ingredients
in that Spirituall Eye. salve, which first opened mine eyes, that I might turne from
darknesse to light, and from the power of Satan uato God. And as the same Blinde-man
affirmes they since the world began, it was never Ch. 9. 32. knowne that any Man opened the Eyes of him that was borne corporally blinde; so I presume it was never yet heard of, that any Devill opened the eyes of him that
was borne spiritually blinde. Certainly, if this thing were not from God, it could not have produced these good
Effects.
Neither did this unnaturall Visitation so much admire my Friends, as astonish and
perplexe my owne Thoughts: and that by continuall musings what the Almighty should intend by Me, that I should be thus strangely solicited above others: But
the end thereof (I praise him) hath been since sufficiently manifested to me; namely,
to prepare and qualifie me for the office of a Prophet: which was suddenly afterwards (though undeservedly) canferr'd upon me, by the extraordinary
appearance of sundry Revelation and Visiont; some touching my Selfe, and others about Publick affaires; from the yeare 1651. to
my present writing, Which here to relate in order, will be a thing too tedious, and
perhaps unnecessary. Therefore to avoid such needlesse prolixity) I shall insert some
few onely (and those especially of Publick concernment) as followeth:
VISION I.
Being much inamour'd with a young Gentlewoman (whose name I shall here omit,) that idlo Passion so disturbing my affectionate parts,
that I could not serve God with that vigout and alacrity that I desir'd, (as Love
is a turbulent guest, either usurping the Soveraignty, or sorcing the whole Fabrick
to a disorder;) and as I intended further to prosecute the matter, in the meane space
I had a strange Revelation in my sleep, on this wise: As Shee and I (me-thought) were
in a Coach together, courting each other with the aitry Compliments of Lovers, I
heard an Angelicall Voice, reprehending my madnesse in these words, she is another mans Wife, and she is Light Wheteupon I started up from my sleep, partly troubled, and pattly pleas'd at the
Vision; and being so fairely mumpt with a slip for a tester, began to expostulate
much with my sels, and at length (with Democritus) to laugh at my own solly; purposing withall to make experiment of the truth there
of the next morning: Which Gentlewoman (as I remember) I found to be another mans Wife, upon the first day of my inquiry;
and the other thing about a week after, by information of an Acquaintance.
This Woman I never chang'd a word with, I professe, since I first knew her, Onely
I chanced to sit neare her Few severall times in the Church (a Place indeed to seeke
better Objects;) and by that meanes to fancy her.
Here we may see how easily our fraile Nature is penetrated with evill, and like Tow,
set on fire by every sparke of Temptation: so that we have [Page 32] need, with Job, to make a Covenant with our eyes; and with holy David, to set a watch over our hearts: that, when we enter into the House of Eccles. 5. 1.we may be more ready to beare, to offer the sacrifice of Fools.
VISION II.
Having for some time given too much liberty to my corrupt Will and Affection, I was
thus menaced for it in my sleep, by a Mans Voice which I heard; If thou dost these things thou shall be strocke blinde.
This Premonition I receiv'd; neverthelesse still suffered my Corruptions more and
more to insult upon me, and vanquish me; till at length I was indeed sufficiently
lasht for my Neglect, and proved the truth of those Words, by a sad and lamentable
experience: For, whereas I could not long before have pierced the Heavens by the eye
of Faith, both in publick and private Duties of Religion; I was now howed downe in
my spirit, that (with David) I was not able to look up. Neither could reap halfe that Benefit from any Ordinance, as in time past, (truly,
a price too deare to buy folly with!) But then afterwards applying my self seriously
(though against the torrent of my Affections) to a Reformation, these Bonds of spirituall
thraldome were (by Gods holy blessing) suddenly dissolv'd, any my soule restored to
her primitive freedome.
VISION III.
Immediately upon the publication of my Advertisement to the City of London, I had an heavenly Revelation in this nature: As I beheld in the night Visions, lo
there sttood before me two Trees; the one tall and straight, beautified with goodly branches, the other onely a rotten
withered Trunke, with few limbs: And as I listed up my eyes upon this comely Tree,
I espied incontinent through the thick boughs thereof, something in the ayre, in likenesse
of a tender Branch, gliding towards me: which I had no sooner discover'd, but (as
it were) in the twinkling of an eye, there was a mighty Timber-logge throwne violently
at me, by that old Serpent the Davill; which (as I was faithfully inform'd) he east purposely to have destroyed me at an
instant: But the Blow, by the good Providence of God, was diverted from me to his
Old Tree; which anticipating the stroke with great noyse, both preserved me in safety,
and frustrated his malicious Designe. Upon which happy deliverance I was so exceedingly
elevated in spirit, that I began with much Divine eloquence to inveigh at this Fiend:
but through the Visions sudden disappearance, I was inforced to conclude abruptly,
and so awoke.
This Vision, about a fortnight after, gave me good testimony of the Divinity of the
Author: For that Wicked-one had now put into the hearts of Some, to cast me unawares into Prison; and that by as cunning a stratagem (I suppose) as ever Judas himselfe was inspir'd with, at the betraying of his Mastery (here most significantly
presigured by [Page 34] that sudden and most unfrindly metamorphosis of a tender gliding Branch into a mighty
Beame thrown sorcibly at me: the other part being like wise fulfilled in my deliverance
from the foresaid Imp-isonment:) Which to reiterate here, will be superfluous; having
already given a full accompt thereof, in the former Section.
VISION IV.
About a week after my Commitment, the Almighty (who hath promised us his continuall
Presence, whether in Prison or in Death (such Exigents being (indeed) the onely
Touch-stones, to try the Gold of true Friendship, from the counterseit Brasse of
Hypocrisie) was pleased (not disregarding my low estate) to vouchsafe me another
Revelation, as followeth: Being in the spirit by night I beheld (to my perfect apprehension)
divers Sunues setting; some of them halfe clouded, and others shining more conspicuously: At which
strange and ominous Spectacle (conceiving it a thing so unuaturall, to have many Sunnes in one F [...]ramament) I sell forth with into so great admiration, that I beckned to severall
Strangers to behold it: who had no sooner attested this wonder, but the Apparitions
fl [...]d.
This Vision I pondered in my heart a good season, unable to render any positive Interpretation
thereupon; till at length it fairely unfolded it selfe, in the Dissolution of the
late Parli [...]ment; being upon the 22 of Aprill, 1653. Which (under God) was the onely cause of my Inlargement.
VISION V.
Now left happly I should have sainted under those ponderous Afflictions of Imprisonment,
&c. then upon me; it pleased the good Lord God, in the meane while to step in to my
comfort by this following Vision:
Upon the third Sessions after my imprisonment (as I remember,) the night before my
Appearance, I apprehended my selfe to be upon the side of a Mountaine; where standing still a short space, I discovered a Party of armed men, coming up against me: Then looking about me with some terrour, and seeing nothing
on my part but a few innocent Sheep; there suddenly came downo a strong Gust of Winde, which beat so vehemently upon this Company, that they were not able to move a foot
forward (albeit I and my poor party of Sheep fi [...]t no Winde at all:) Whereat I gave a great Shout, and so awoke from my sleep.
This presage most clearly evidended its Fidelity the day, following; the Beuch having then the greatest and most violent Contestation with me, that ever they formerly
had; in so much that some Spectators there present, concluded in my hearing. that
I would unavoidably be cast for my Life: Yet, neverthelesse their Spirits were so
mitigated in the Conclusion, that they had then releast me upon Baile, had not Justice
Hooker (in zeale) oppugn'd the designe, as is before related.
VISION VI.
Presently hereupon I had another more publick Revelation, as followeth:
Being in the Night Visions, and observing the great serenity of the Heavens, through
the suns new accesse unto the Apex of the Meridian; upon an instant the whole Hemisphere
was over-spread with glittering Conslcllations: which striving to out-vie the sun in splendour, foreed his radiant Beauty at length to wax dim and waterish, and to
yeild the selfe same Aspect, that we ofc times receive through a misty-Cloud: And
as I beheld with admiration (apprehending it so oppugnant to the Law of Nature, that
these Inseriour Luminaries should thus appeare, much more contend with the sun, in
the same Hotizon (by which our King CHARLES and all that I conceived to side to side with him (of what Nation soever) were here
represented to my capacity, and the states of England by the Stars) there suddenly convened severall Apparitions in the aire, about the bignesse of ships; charging each other vehemently with Great. guns: the Noyse whereof did so sensibly affect me, that it forthwith depriv'd me of my
sleep, and so vanisht.
This Vision I saw about the beginning of April, 1653. (communicating the same to some Acquaintance, as my future witnesses:) which was
accordingly fulfilled in the first Great Fight with the Dutch, in June following.
I had likewise some premonition of the next sea-Fight in my sleep, by the great thundering of Ordnante I heard about a week before: but [Page 37] the differnt successe of either party I understood not.
VISION VII.
Being in my Chamber, me thought there lay a Dead Man by me in a Coffin (but who he should be I knew not:) and, as I was considering, by
and by this Dead. Man rose up out of his Coffin, and stood upright: whom as he turred himself towards me,
I presently knew to be the late King; and there upon rising up hastily, said It is the King; And, as I looked earnestly upon him, doubting within my selfe whether it were a Man,
or rather a Spirit that I beheld; the king; looking with a very Compassionate eye upon me, said, Alas poor Man! I am no spirit (with divers other words alluding to my Susserings both for himselfe and the king his son, which I understood not;) and thereupon stretched forth his Hand to me, that I might
Kisse it: Which as I kissed it, I sound to be the ha [...]d of a Living Man, both for Matter and Warmth: Whereupon I did obeisance to him immediately;
but in the meane space, his Majcsty spake to me with a grave sober voice, saying, Worship GOD: then, as I prostrated my selfe in holy worship to God, both the Vision and the Sleep
left me.
From this Vision (by Gods assistance) we may extract these five Particulars:
First, whereas I saw the late King [...]ise out of his Coffin, and stand upright, we are thereby inform'd, that God will certainly
Raise him up in his seed, and Re-possesse him of his former Kingdoms and Prerogatives. I say, in his seed [Page 38] (for other wise it were an absurdity to thinke it;) and that undoubtedly in his First-borns, Charles the second.
Secondly, from my doubting. whether it were really the King, or onely a Fleeting shape that I beheld, we are thus given to understand, That God will bring in the King, by incredible and unexpected Means; so strange, that Men shall hardly believe it,
though they see it: and that in regard of the great Improbability thereof, as to the
eye of flesh.
Thirdly, for as much as by my kissing the Kings Hand I found him to be really a Living-man, and not a Spirit, we are thereby assured
that his Son, (Charles the Second) shall truly and infallibly appeare, both to vanquish his Enemies, and
rule gloriously on his Fathers Throne, as aforesaid.
Fourthly, whereas I made obeisance to the King, before I gave glory to the God of Heaven, and that his Majesty seemed therefore
to check me for it, saying, Worship God; it serves to informe us that, albeit all Lawfull Kings are immediately next to the
Almighty, by vicinity both of Order, Power and Majesty (according to the testimony
of seeto this purpole, object. 17 Holy Writ;) Yet we are not therefore to Idoliz: them, either by ascribing them the
glory that is properly and incommunicably due to God himselfe; or by preferring them
above God in any thing, whether of Feare or Worship: But that in all things we ought
to have the Almighty Principally in regard, and next in order our King.
And Lastly, for the Kings compassionate Carriage towards me in the Vision, I could [Page 39] speak something: but conceiving it here no way necessary, I shall in modesty leave
it to the Event.
VISION VIII.
Having not long after in my Evening Devotion prayed earnestly unto God, for a further
Confirmation of the Truth of what I had formerly seen, touching this City; the night following I had my Prayers thus answered:
As I was in the night-visions, sitting upon the ground amongst a company of Tall Trees (as I apprehended,) having my two Brothers with me; as I looked up towards Heaven,
I beheld the Moon dauncing and skipping about in her sphere (being then newly in the Encrease,) together with the great Beare hard by her, replenisht with a great number of bright glittering starres, as thick as they could stand each by other within the compasse of it: And in the
interim, I was given to understand, that the Moon and starres daunced and shone thus for joy, that the sun, the Moou's Husband, was suddenly and positively to Rise againe in his Former Glory: Whereupon I beckned to my Brothers to behold these Wonders: Who had accordingly no
sooner seen and attested them, but immediately there arose from the earth a thick
noysome Fog; which in short time overspread the whole Heaven, and vailed all srom our sight;
seconded with a dreadfull Tempest Thunder and Lightening, which concluded the Vision.
As for the Interpretation hereof, I thus render it:
First, by the Rejoycing of the Moone and [Page 40] Starres, and the Moon's being in the New, I understand all true and loyall Subjects of these three Kingdomes, England, Scottland, and Ireland (but especially of the Church of England; who, laying aside all thought of former sorrowes and persecutions, shall greatly
Rejoyce to heare of their Kings Approach (here represented by the Sun, as Head and Husband of his Kingdomes;) who will suddenly appeare in great Glory and
Majesty, both to deliver them from this Egyptian Bondage, and also to restore our
Church to its Primitive Purity.
Secondly, by the Mist and horrid strome of Thunder and Ligbining, is signified that great and noysome Rout of Scotaries that shall arise, and vehemently oppose the Kings coming: who shall occasion much Warre and Bloud-shed, ere they be subdu'd, and his
Majesty set on his Throne.
And Lastly, by those Tall Trees I understand the City of London, where in I lodged at the time of this Vision.
Many other Visions I had, which appeared to me in as strange and wonderfull a manner
as These: Y [...]t none so notably, and with such terrour as That of the City of London. Which thing (how obstinately soever this City may oppole and seandalize it) doth
sufficiently convince My Conscience of its future (and for their parts too certaine)
Accomplishment. Whereunto I wish they would seriously hearken, whilest it is yet day;
not as to an idle Tale, or any of those fanatique Enthusiasmes and Frensyes of the
Times, to seduce and poison them; but as a Matter of Divine Truth, to excite them
to Repentance and Converversion to God and their King: Before that night [Page 41] of their Calamity overwhelme them; and then force them with too late repentance to
bewailée their, Neglect of what they are now timely inform'd of.
SECT. III.
HAving now related the Visions themselves, I thinke it not imperrinent to speake something
here in their Defence (especially of the Advertisement to the City of London,) by way of propounding and answering all Objections, that may probably be made against
them, as followeth:
Object. I.
There are no True Prophets in those latter dayes, Prophesies being ceased.
Answer.
There is no Text in sacred Scripture to that purpose: Indeed Saint Paul saith, I Cor. 13. 8. that Prophesies shall faile: But how? Not by any finall decease, or abnegation to Posteriy (as some fondly imagine,)but
no otherwise than knowledge is there said to vanish away. The Apostle, we must understand; in that Chapter, treats much of the Excellency of
Charity; esteeming all other Gifts without it, to be but as sounding brasse, and a tinckling symball; since that of Charity is the onely Permanent Grace, that shall afford us its communion,
not onely in this, but in the life to [Page 42] come: But when we shall be lifted up above this Earthly condition, as for Faith and
Hope, they shall both joyntly cease, in our enjoying their Object: This terrene abstract
knowledge, being but in part, shall then vanish away, giving place to that heavenly
intuitive, and perfect one, whereby we shall know as we are knowne: Also Prophesie shall I Cor. 13. 12. then faile, and be left behind us, as a thing useless in that Place: And this onely,
I conceive, to be that Failing of Prophesie, here spoken of.
Further; it may be said to faile in this sence [...]v [...]: through the multiplicity of False-Prophets, who for gaine or some other sinister respects, shall endeavour (with those ancient
Impostors amongst the Jewes, and too many of our late Times) to blinde, harden, and infatuite the eyes and hearts of Men, against Gods Judgements;
and (as Ezckicl saith) to dawb their Consciences with untempered morter, Ezek. 13. 10. crying Peace, Peace, when there is no Peace: whereupon God hath, and will accordingly blast their Predictions, and make them Faile. Of which sort of Wolves our Blessed Saviour foretells us, Mat 24. 24, and other places. Neither (I conceive) shall this Prophetical Gift be so Frequent and Common, under the Gospell, as under the Law; forasmuch as
we have Now a more Cleare Ministery, than they had: Nor yet doth. the Infrequency
vacate the Existence of that Office.
'Tis true (indeed;) when there is a cessation of Sinning, there will be also a cessation
of Threatning: and not before: But (alas!) We are no such People; we are Sinners;
we are a Polluted Nation, laden with, and most obstinately persisting in Iniquity;
and, if God delights in us, must by consequence expect his Threats.
But you will say, He doth this sufficiently by his [Page 43] Ministers: I grant it: But when Men are growne so desperately-wicked, that the Ordinary
Preaching of the Word is not prevalent enough to beat downe Sin by denouncing Gods
Threats against it in the Generall; his Majesty is then pleas'd oft times to raise up an Extraordinary Prophet, not onely to menace, but also Specificate the Judgement, with the circumstances of Place, Persons, Meanes, Manner, &c. whereby
such vile, and impenitent Wretches shall be consum'd: as 'tis cleare, both from the
Scripture-Times, and many others succeeding them.
[...]And when not thus by the mouths of Men, to leave us perfectly inexcusable, He then
(and Now (indeed) most commonly) proceeds to utter his Comminations, by Prodigies
and Luk. 21. 11. fearfull Sights; which shall speak them as loud (if not as articulately) as They: Whereof, 'tis well
knowne, we have had sufficient experience in Christendome, and more particularly (to
the shame of our Infidelity be it spoken) in this Nation. And if Woe to them that regard not the Ordinary Premonitions of the Almighty; Woe,
Woe, Woe (then) to that People, that slight both the Ordinary and Extraordiry together!
If Prophesies are ceas'd, to what purpose (I trow) was that saying of Amos in the Future Tence (chap. 3. 7.) Surely the Lord God will doe nothing, but be revealeth his Secret unto his servants
the Prophets? The secret of the Lord is with them that feare him saith David, Psal. 25. 4. His secret is with the righteous, Prov. 3. 3. 2.
But we have a more sure word for Prophesies in the New Testament, I Gor. 12. 28. And God hath set some in his Church, first Apostles, secondarily Prophets,
Thirdly Teachers &c. And further, Epbes. 4. 11. [Page 44] When be ascended up on high (meaning Christ) be led captivity captive, and gave gifts unto men. And what gifts? He gave some Apostles, and some Prophets, and some Evangtlists, and some Pastou [...]s and Teachers &c.
The Testimony of Jesus is the spirit of Prophesy. Rev. 19. 10. And where is this seltimony of Jesus to be found? In the Church of
Jesus. But we are the Church of Jesus. Ergo we have this Testimoney of Jesus, which is the spirit of Prophesy.
But now me-thinks I heare some objecting thus, Object. that since the Church of Christ hath this Testsmony and spirit of Prophesie, therefore
all men in the Church may be a like Prophets, as well one as another.
I deny it: for by the same argument every man Answ. may as well assert himselfe a Pastour or Teacher, (as too many of our late Times
have done: of whose Pestilent Doctrine we have had (I thinke) sussicion experience.)
Albeit the Church hath the Testimony of Jesus Christ, which is the spirit of Prophesie;
yet it doth not therefore follow that every Member of this Church, that hath this
Testmony, hath likewise the Spirit of Prophesie: For what (then) were those Gifts
before mentioned? Truly, not Common, but Pecular Gift, and Disticular Offices; proper
onely to such and such Particular Qualified Persons, on whom they were conserr'd as
witnesseth our Apostle, Rom. 12. 6, 7, 8. Having then Gifts (saith he) differing according to the grace that is given to us, whether Prophesie, let us
Prophesie according to the proportion of Faith; or Ministery, let us wait on our
Ministering; or be that Teacheth, on Teaching; or be that Exhorteth, on Exhortation,
&c. Doubtlesse, there were many godly and devout Men in the [Page 45] Church, both in the Prophets and Apostles times: yet but some Few onely, whom God
was pleased to honour with those Extraordinary Callings.
It resteth now to speak something of the Nature of Prophesies; which I conceive may
be distinguist into these Two kindes: The one touching matters of Faith and Salvation,
the other Secular affaires.
As for Prophesies essentiall to Faith and Salvation, without question they are utterly
ceas'd and we may accordingly bid them anashema (with Saint Paul) as Doctrines of Devils, and most dangerous Seductions, though preached by an Angel from Heaven; since the Word of God hath already sufficiently instructed us in those Particula [...]s, which may admit of no such Adding or Diminishing. (Neither (indeed) may we expect
any extraordinary See to this purpose, 2 Pet. 1. 20. Revelations, for the unfolding of Misticall Scripture, contrary to the Common Sense
of the Church.)
But for those touching Secular affaires, as presuch and such Judgements of God to
befall such a Countrey or City, or concerning such Reyolutions and Alterations of
Governments, or Millitary Events, doubtlesse they shall never cease while the World
lasteth.
Who dares (then) so to manicle or limit the Almighty, by denying the Propheticall
Influence of his Spirit in these Latter dayes? Why should it not aswell stand with
his Mercy to sorewarne London now, as the City of Jerusalem in time past? Is he not the same God from Eternity? The same under the Gospel as
under the Law? Yea doubtlesse; With Him is no variablenesse, neither shaddow Jam. 1. 17. of turning. I am the Lord, I change not, faith his Majesty, Mal. 3. 6.
Wherefore, let none of this City so mistake himselfe, as to thinke him Excusable:
he has here sufficient Warning; and not onely so, but also authentique, and in no point disagreeable to Divinity. This is none of our New-lights and Discoveries
(as we call them) to lead men into Errour, into Heresie, Schisme or unnaturall Divisions
and Tumults: but meerely a kinde and friendly Premonition of such an Imminent Judgement.
Which to contemne may be sinfull, but no Solecisme in Religion to embrace.
Object. 2.
Suppose there are such Prophesies now adaies, yet why should they be revtaled to
a Lay-man, and such an inferiour Iliterate person as you; or not rather to some Learned Divine, or other Eminent Man?
Answer.
For divers Reasons, v. z. God (undoubtedly) saw it not requisite to impart those Things to any Orthodox Divine, lest haply the unconstant Vulgar (who, for the most part, are sway'd rather by Tumult
than Reason) might have taken him for some strange Innovator, or broacher of Hereticall
Doctrine; and so taken occasion to raisean unjust scandall and prejudice upon his
Ministery (an opportunity too welcome to some,) And for our other New Whifflers (as
I can no better terme them) our Upstart Evangelists, who are so apt to take gaine for godlinesse, and to turne any way that the winde of their owne private malice or ambition blowes
them; the Lord did (question-lesse) [Page 47] foreses, that they, who had already been so unfaithfull in Much, would certainly
be unfaithfull in Little; and therefore thought it unnecessary to cast this Pearle
before them. In generall (and to be short;) Men of great Eminency, either for Earthly
Wisdom, Honour or Riches, were Stewards altogether unfit to be intrusted with this Treasure: For, as for the
Wise and Learned Person, how apt would he have been, either (like the Graecians) to spurne at it as Folly; or contrariwise (with Herod) to arrogate it to his owne Wisdome? How hard had it been for the Noble and Heroick Spirits of this world, to have prostituted their glittering Honours to the astronts
and scandall of the Times? How like Death had it appeared to the Rich and Voluptucus; the one to have adventured the spoiling of his Goods, the other of his Pleasures?
Thinke we that the Rich Miser would not rather have consulted with the Oracle of Plutus, than Apollo? I meane, have chosen rather to incurre the Eternall Displeasure of Almighty God (by neglecting his Message) than one Momentary Frowne from his beloved Mammon? And would not the noysome Prison, barbarous Company, together with the dismall lookes
of a continually [...] threatned Death, have caused the soft Gallant to turne back into Egypt, and to say (with those false Disciples) It is an hard saying, who can beare it? Yea doubtlesse. Therefore, to avoid those apparent hazards, the Lord was pleased
to intrust this his heavenly Embassy with such a worthlesse Worme: environ'd with
none of these gilded Allurements, to have seducted his footsteps from that strait
and unerring path of Obedionce to his Creatour.
God is no such Respecter of persons, as to esteeme [Page 48] the more for any Earthly Superiority;but Act. 10. 34. 35. in every Nation, he that feareth him, and worketh righteousuesse, is accepted with
him. Few (I presume) are ignorant of those many Examples of Gods Election in this kinde,
both in the Apostles and Prophets: How that he lookes not (with Samuel) Mat. 11. 25 Sam. 16. 7 upon the excernall Habit, but the Inward Qualifications of the Spirit.
Doth that great Architect of Heaven and Earth regard Riches? Or He that filleth mans
heart with understanding, stands he in need of Humane Wisdome or Parts? Can he not
as easily extract his Glory from the Infants mouth. as from the charming tongue of
the Oratour? Yes verily: There is neither Age, Sexe or Condition of men that can barre
ought from the Gif [...]s and Callings of God. (which as they are without repentance, so likewise without
respect of persons:) For by nature, we stand all of us before God in an even Ballance,
as to our Persons and Dignities: and here onely lies the difference; That he is worthy, whom God accounteth worthy.
Object. 3.
Though God hath truly spoken by you, yet doubtlesse be will spare this City, as he did Nineveh (notwithstanding the preaching of Jonas) for the sake of the Righteous that are in it.
Answer.
I deny not but that he may spare it; but whether he will I know not. Indeed God is infinitely. mercifull, and his Mercy is over all his workes
(as [Page 49] saith the Psalmist, Psal. 145. 9.) But to whom? To them onely that Repent, and tu [...]ne from Iniquity in Jacob, Isa. 59. 20. But if a city shall blesse (and justifie) her selfe in her heart, saying I shall have Peace, although I walke in the stubbornnesse
of my owne heart, (although I rebell against God and my Prince, overturne the Government of his Chruch,
Persecute his Ministers, bite and devour my fellow Brethren, &c.) thus adding drunkennesse to thirst: the Lord will not spare it; but his anger and
his jcalousie shall smock against that City, and all the Curses that are written in
the Booke of God, shall lie upon it, and God shall blot out the Name thercof from
under Heaven, Deut. 29. 19. Psal. 34. 16. Ezek. 14. 13.
Hath not this City been the onely Source and Fountaine of all those damnable Heresies, Sects and Schismes,
which since these Times, as a Contagion, have overspiead this Land? And, as if too
narrow to containe her Poison, hath the not infused it as balme, into the bleeding
dying veines of poore Ireland Hath she not been the onely Sanctuary of Impostors? That grand Incendiary of Rebellion,
both against GOD and his Vice-God, our Lord the King? The Nerves of the late War, fatall to so many Thousands; yet Shee
(like the Whore of Babylon) sitting as a Queen without sorrow, blessing her selfe in her Abominations? Is she
not Heiresse to Sodome in all her sinnes, of Pride, Fulnesse of Bread, Idlenesse and Want of naturall Compassion?
And doe not her golden Apples of pretended Piety, when addue'd in the touchstone of
Divinity and sound Reason, resolve (like Hers) to Ashes? Let any man consider these
Queries diligently: And if so be he can give me a Rationall Accompt, either from the
Word of God, [Page 50] or the exemplary Judgements of other Countreys, Cities and Townes, both at home and
abroad (farre in Sinne her inferiours,) why this City should not suffer the Lash in
the conclusion, I shall be satisfied. In the meane time let no man condemne me, for
discharging a good Conscience in a Thing so cleare both by Scripture, Example and
Reason.
Certainly, it may be just with God, to g [...]ve this People over to the blindnesse and hardnesse of their hearts, to leave them
to their owne pernicious wayes, and finally to overwhelme them with his Judgements;
who have so long time harkened to Apostates and Imposto [...]s, and despised the true, holy and orthodox Ministers of this Word.
Not let any mistake me in what I have heretofore asse [...]ted: I spake not then, neither shall I here speak without limi [...]ation or exception. I say thus: If the City of London (I meane principally the Magistrates thereof, as a particular Body; and more principally those Publick Persons, who assuming the Leg [...]slutive Power, Cast themselves the Supreme of the [...]e Dominions) shall speedily repent them of their former Abuse of Religion, by exalting
Charles the Second (son to the late King) to the Crownes of these three Kingdomes, England, Scotland, and Ireland: by re-establishing and maintaining the former Government of the Church of England, both for Doctrine and Discipline; together with the Fundamentall Lawes of our Nation,
(which they themselves no farther observe, than to judge their Enemies by.) By suppressing all Heresies, Sects and Schismes (so diametrically opposite to the
truth and peace of the Gospell,) together with those mu [...]ering, peeping, sly. catching Wizards, the Astrologers; whose Art tends to no [Page 51] other end, than to six means eyes upon the Starrs, whilst they pick their Pockets;
yet dare presumptuously determine of Future Contingencies, a Prerogative God has
onely reserv'd to himselfe: By restoring to the Oppressed his just Right, and whatsoever
hath been taken from the Church, since these Times, either in Tithes or Offerings:
By quelling all manner of Blasphemy, Swearing, Whoredome, Drunkennesse and Prophanation
of Gods Ordinances, Demolishing of Chu [...]ches, and Defacing the anciet Monuments of the Dead (than which (for the most part)
we have no other memory of their Vertues:) And Lastly, by making provision, in some
kinde or other, to suppresse the Lic [...]ntious Dealings of Shop-keepers; that they be not permitted so exceedingly to Exact upon the Ignorant Buyer, (a thing
that has attracted so much This (with our Divisions) hath often made the Turks & Insiacls blaspheme thus; Ecce, quales sunt qui Christum colunt: out aut hoc non est Evangelium,
aut Illi non sunt Evangelici. Scandall to Christianity, even amongst Heathens:) whereas (as in all Commutative
Justice) there ought to be a Just Arithmeticall Proportion, betwixt the Value and
the thing Valued, so that neither the Buyer or Seller may receive Dammage: As also
that Honest Supervisors be authorized and appointed to Oversce all Manufactures;
that Commoditi [...]s, for Substance, Measure & Weight, be made answerable to the standard. I say, if
the Grandces themselves, and all other Inferiours of this City shall unanimously, cordially and speedily Repent them of these (most Anti-christian)
Eno [...]mi ies, whereof they well know both Heaven and Earth pronounce them guilty; I doubt
not, but that they may, with Niniveh, prevent this Judgement. But if contrariwise, [Page 52] they persist in those irrefragable Acts of Hostility against the Truth, when the measure of their Iniquity is full
(which I doubt me will suddenly be,) they shall dearely finde, that, though Ezek. 14. 14. Noah Daniel and Job were amongst them, the Lord will not spare them a Minute; but recompence the abuse
of hi [...] Patience, with the grievousnesse of his Punishment. And I testisie unto all men,
in the Name of Almigh [...]y God, that this City shall speedily become a Desolation.
(Though there be so many False Dawbers within her, some flattering her with a glorious
Peace, others telling her that she shall become the City of [...]ighteousnesse, the faithfull City, and I know not what (which God grant she may of
his insinite good ness!) to whom I shall onely say thus much (with Jeremiah;) The Prephes which prophesic [...]bJer. 28. 9.either s Peace or of Warre, when the Word of the Prophet shall come to passe, then
shall that Prophet be knowlle that the Lord bub truly sent him. In the Jer. 28. 16. meane space. let them beware how they teach Rebellien against the Lord, by resisting this Prephcsie: But rather, If they be Prophers and the Word of the Jer. 27. 18.Lord be with them, let them now make Intercession to the Lord of Hosts, that this Judgement be diverted)
And for the Righteous that are wi [...]hin this City, I see not, but that God may aswell provide them a Zoaror Pella, I meane a Sanctuary or Place of Retuge to fly to, as sometimes he did for Lot, and the Godly Inhabicants of Jerusaiem: and so to avoid that dreadsull Vengeance of God, that shall befall this Place
And now, ô ye Children of Benjamin, gather Jer. 6. 1. your selves to sly out of the midst of Jerusalem; for E [...]ill appeareth out of the North, and great Destru [Page 53] ction. O Daughter of Sion, gird thee with sackcloth Ver. 26. and wallow thy selfe in ashes. Make thee Mourning as for an onely Sonne, most bitter
Lamenation: for the Spoiler shall suddenly come upon thee. Ye who turne Judgement to wormewood, and leave off
Righteousnesse in the earth, Amos5. 7. seeke HIM that maketh the Seven starres and Ver. 8. Orion, that turneth the shadow of death into the morning, and maketh the day darke
with night; that calle [...]h for the waters of the Sea, and poureth them out upon the earth; the Lord of Hosts is his Name. Stand ye in the waies, and see, and aske Jer. 6. 16. for the Old Paths, where is the Good Way, and walke therein, and ye shall sinde Rest
for your soules. Seeke Good, and not Evill. that ye may Amos5. 14. Ver. 23. Live, and so the Lord, the God of Hosts shall be with you, as ye have spoken. Take
away the noyse of your Songs, and remove the melody of your Viols; and let Judgement
run downe as waters, and Ver. 24. Ver. 25. Righteousnesse as a mighty streame. Hate the Evill, love the Good, and establish
Judgement in the gate: It may be that the Lord God of Hosts will be gracious to the
Remnant of Joseph.
And therefore, barken not (I beseech you) to Jer. 23. 16. the words of your Prophets, that prophesie unto you: who say still unto them that despise the Ver. 17. Lord, The Lord hath said, Ye shall have Peace: and that say unto every one that walketh after the imagination of his owne heart,
No Evill shall befall you. I say, harken not unto them; they make Ver. 16. you vaine; they speak a Vision of their own heart, and not out of the mouth of the
Lord. For who Ver. 18. amongst them hath stood in the Councel of the Lord, and hath perceived his Word,
and heard it? Trust not to Lying Words, that cannot prosit Chap. 7. 4. you, [Page 54] Beware, beware of those Deceitfull-workers, 2Cor. 11. 13. Mat 7. 15, 16. those False. Prophets which come to you in Sheeps clothing, but inwardly are Ravening Wolves. Ye shall
know them by their Fruits: Doe men gather grapes of Thornes, or figgs of Thistles?
To the Isa. 8. 20. Law, and to the Testimony: if they speake not accoriding to this Word, it is because
there is no Light in them.
Cease likewise (my Brethren) them Self-considence, from vaine Trust in Man, whose
breath Isa. 2. 22. is in his Nostrils; Boast not that your Treasures are Great, or your Hosts Numerous:
For when these two Evils, Fire & Sword, shall befall you,shall then your Riches, I say shall then your Warriours, or your
Enthusiafts deliver you? No: Behold they shall be as Scubble; the Whirlewinde shall
carry Isa. 47. 14. them away, Vanity shall take them. Your Prophets are Lyars, they Prophesie in Ba [...]l. Your Chap. 3. 3. Champions are Men and not God, your Horses are Flesh and not Spirit.
Isa. 20: I.Woe to the Rebellious Children, saith the Lord, that take Gounsel, but not of Me;
and that cover with a Covering, but not of My Spirit, that they may add Sin to Sin.
Jer. 17. 5. Cursed be the Man that trusleth in Man, and maketh Flesh his Arme, and whose Heart
departeth from the LORD.
Hab. 2. 6, 7, 8. Woe to HIM that increaseth that which is not His; how long? and to HIM that ladeth himselfe with Thick Clay. Shall they not rise up suddenly thatthat shall
bite thee? and awake that shall vexe thee? and thou shalt be for Booties unto them.
Because thou hast [Page 55] spoiled many Nations, all the remnant of the people shall spoil Thee: because of Mens
Blood, and for the Violence of the Land, of the City, and of all that dwell therein.
Hab. 2. 9, 10, 11. Woe to HIM that coveteth an evill Covetousnesse to his house, that he may set his Nest on high.
Thou hast consulted Shame to thy House, by cutting off many People, and hast sinned
against thy soule. For the Stones shall cry out of the wall, and the Beame out of
the timber shall answer it.
Object. 4.
From whence have you Authority to sound this Trumpet of Prophesie? And what obligeth its to believe it?
Answer.
This Objection involves more than one Question, and therefore will disire more than
one Answer: according to the Caution of the Logicians, de Fallacia plurium Interrogationum. But to the First part, to wit what Authority I speake by, I answer, By the same that
all the Prophets of God ever did.
Now I conceive a Prophets Mission or Authority, according to Holy Writ, may be distinguisht
into these Two kindes: The One Explicire and Vocal; The Other Implicite and Impulsive.
As for the Vocall Commission, it is sufficiently declar'd in Scripture what it is;
namely a Positive Command from God to goe, and Doe or Speake this or that, to such
and such a Person, City or Nation. As for Instance, Moses his Message unto Pharaoh, Exod. 3. 10. [Come now therefore, [Page 56] and I will send thee unto Pharaoh,] and to the Israelices, ver. 15. [Thus shalt thou say unto the Children of Israel, &c.] That of Jeremiah to the Jewes, Jer. 17. [Thou shalt goc, &c.] ver. 17. [Thou therefore gird up thy loines, and arise and speak unto them, &c.] Againe, Chap. 2. 2. [Goe and cry in the cares of Ierusalem, &c.] That of Ezekitl, chap. 2. 3. [Son of Man, I send thee to the Children of Israel,&c.] And likewise that of Ionab to the Ninevites, chap. 1. 2. [Arise, goe to Nineveh, &c.] were all Expresse and Vocall Commands.
But for my owne part, I pretend not to owe my Authority, as those men could, to a
Commission sealed from Heaven, with the voice or words of Arise and got, &c. but to the Latter branch of my Distinction, the Impulses of the Spirit of God
in my spirit. Which that it is Equiyalent, and of the same Authority with the Former,
is manifest from these Examples: By Jacob, Gen. 48. 21. where he Prophesies that this Seed should Inherit the Land of Cannan: as also, amongst many other things, of the Comming of the Messiah, Chap. 49. 10. By Joseph likewise, Gen. 50. 24. assuring his Posterity in like manner, of the Inheritance of the Promised Land, by Prophesie: Whereupon he gave them an expresse Commandement of carrying with them
his Bones, ver. 25. And who of you dare either say They were no True Prophets of God; or that they
were so, more than by the Latter way? Againe, what more constituted Samuel a Prophet, than Gods Voice to him in a Vision of the Night, I Sam. 3. 1, 6, 8, 10, 11? And who yet can deny either his Qualification to that Office,
or his Authority? I might instance David (the King of that holy Order;) what, more than this Last kinde of Mission, made him
so? I might also add Isaiah, [Page 57] Daniel, Ioel, Amos, Obadiah, Nabum, Habakkuk Zephaniab and Malachi: Who All, though they were the Prophets of the most HIGH GOD, and agitated by the
same infallible spirit, in the Execution of their Functions, that Others were; (some
denouncing the Threats, others the Blessings of God;) yet owed, for the most part,
their severall Authorities to the same Manner of Qualification, I doe mine; namely,
to Dreames and Visions: Through which the Almighty not onely flowed into their hearts,
in the Extraordinary Revelation of his Will; but convinced them also of the Sufficiency
and Warrantablenesse of their Authorities in this Way of Calling: As it is cleare
de facto from all their Propersies.
Moreover, if herein we may forme Comparisons, Would it be to any purpose (I trow)
for a King to commend an Embassie to his Subject, without Commission to deliver it?
So to what end should GOD be pleased to impart the Precognition of this Judgement
unto me, not Authorizing me to Publish it? The Case I conceive is One. God Mat. 5. 15, 16. likes not to have his Candle bid under a Bushell, or his Talent buried in a Napkin.
The Messengers Luke 19. 23. of the Almighty must be Active, not Sleeping spirits. Nay, there was an inevitable
Necessity of revealing this dreadfull Vision; lest one day it might have been said
to me, as sometime to Ezekiel the Prophet, Their Blood will I require at thiue Ezezk. 3. 18.hand.
God forbid that I should be so much a Traitor, both to this City and my owne Soule,
as not to Forewarne them. If I forewarne them not I am a Murderer: And how (then)
shall I hold my peace, since no Murderer bath Eternall Life abiding in him, I Joh. 3. 15?
More might be added; but, for my part, I shall not further insilt upon Particulars
in this Point; left peradventure, instead of Glorifying God, in the discharge of a
Good Conscience, I be found to adde fewell to the Devills Flames; by occasioning many
Dissolute Persons, to Fortisie their Absurdities by my Innocent Desence. Onely thus
much I declare to the whole World, That (by the Blessing of God) I shall assert the
Truth of this Vision, to the Last minute: And that (I trust) out of no vaine or preposterous
Resolution.
Thus much to the First part of this Objection.
To the Second part, What obligeth you to Believe me, I answer, Nothing but the Authority it selfe, by which I have spoken; viz. The GOD of the Spirits of the Prophets speaking to me and by me. Nor, know if the
same had sometime been objected against the Credit of any or all their Assertions,
in their respective Bookes, could the Prophets themselves have given the unbelieving
Jewes or Others, any more satisfactory Accompt, than I doe here: there being nothing
a parte ante, for the most part, to prove them by, but their owne bare Affirmations. For God, when
he determined to bring a B [...]essing or Curse upon any of those People or Nations, did alwaies select One, or (at
most) some Few, to promise or threaten it by. And the Revelations they had, were between
God and them onely: else, what needed be to have sent Prophets or Messengers, or who
should have been the Objects of those Messages, had God Immediately from heaven spoken
to all the People, what he did to them?
Or, I beseech you, how otherwise could the Disciples of Christ prove their Authority
of being sent [Page 59] of him, than by their meere Relation thereof; since, when they were Commissliónated,
there were none present, but either He that did send, or those that were sent? And
how could they induce a faith of the Reality of their Mission, to the unbelieving
Jewes, farther than by their bare Assertions, that he gave them such Commissions?
But you will say they could confirme their Authority by Miracles. I answer, Though
they could and did, yet could the Infidell and malicious Jewes transferre the Operation
of them to an Infernall power; as they did, not long before, the Miraculous Workes
of Christ, Luk 11. 15. &c.
When the Almighty Father is pleased to imploy a Prophet upon any Divine Embassie to
a City of Nation (either to promise this Good, or denounce that Evill,) he (undoubtedly)
presupposeth in the Partyes, to whom the Message is (as a Principle in their Ingenuities)
a Dociblenesse and Aptitude to Believe it at his mouth: otherwise (if at lest he expects
it to finde Credit with any) his Majesty must of necessity condescend, to be the bearer
of his owne Errand himselfe, to every Particular Person; and then his Authorizing
of a Prophet would be utrerly in vaine, and to no effect. For as in matters of Faith,
so of Prophesie, there is nothing Before to Demonstrate the Authority of what is so spoken, but God himselfe, who indeed is
Indemonstrable.
And Lastly, you are oblig'd to receive this Prophesie for Truth, forasmuch as it
is not, in any part, Contradictory to the Word of God: but what the Scriptures either
Maintaine or are silent in. Secondly, since it containes nothing of New Doctrine or
Precept, essentiall either; to matters of [Page 60] Faith or Divine Worship: To both which kinde [...] of Prediction we are, by the Apostles commandement (Gal. 1. 9. &c.) to bid Auathema, as Doctines of Devils. Thirdly, in that it is not compos'd of or claimes its dependance
from any Noval, or as yet Unbear [...]of Interpretation of the Word of God, or any Part thereof, contrary to that Catholike
Sense, the Church hath alwaies rendered thereupon: Which, upon Saint Peters credit (2 Pet. 1. 20.) savours onely of a private spirit, and not of the spirit of God. And Lastly, you
are bound to believe it, since it implyes nothing Prejudiciall either to Gods Glory,
or the Good of his People: but, contrariwise, forewarnes them of such an Impendent
Evill, and also urgeth them, by a cordiall and timely Repentance, to escape it.
Weigh these Things (I beseech you) in the ballance of the Souctuary; and then let this City tell me, whether, by Resisting this Prophesie, they Fight
not against God; and shall not at last become as Guilty of their owne Blood, as ever
City or Nation was, to whom a Prophet was sent.
Object. 5.
Why works you not Miracles, for Confirmation of your Authority, as the Prophets of old did in their dayes?
Answer.
I grant the Objection in Part, but deny it in the Whole. As to the First; I acknowledge that divers of the Holy Prophets did (indeed) worke
Miracles, to confirme the Truth of their Missions; as Moses, Elijah, Elisha and possibly some others: But wherefore bad they that Gift? Not so much [Page 61] to prove their Owne Authorities, as to seale the Truth and Reality of that Function
to succeeding Ages, being then but in the Embrio or Infancy, and (for ought we know)
a Calling no more expected upon Earth, than That of an Apostle, (the Jewes imagining
their Messias to come in a glorious splendent manner, and to raingne among them as
an Earthly Monarch, (though (indeed) he did as as Spirituall.) and therefore supposing
no use of an Apostle or Messeng to adduce men to his Obedience: For had the Old World expected any such Extraordinary Prophet, they would certainly have given more Credit
to the words of Noah. Nor see I why you should more demand Miracles at My hand, than at the hands of all
Ministers of the Gospell. Who, as they pretend not to them neither doe I: And as their
Function was in its First rise establisht by Extraordinary signes, which were afterwards
to cease, so also was the Prophetical Office.
But to the second, I pray what Miracle did ever Noah, I saiah, Ieremiah, Ezekiel, Daniel, Hosea, Ioel, and the other Lesser Prophets doe? And therefore I see no reason why Miracles should
be more exacted from Me, than from them; unlesse you will also deny these were True
Prophets of God.
It is a sad and Fatall thing for a People to buy their Belief with Miracles. For instance,
At how deare a rate did those Israclites purchace them, when they so rebelliously extorted them from that holy man of God,
Moses? Did not all their Carkasses fall in the Wildernesse, for their Unbeliefe, and were
never suffered to enter into the Land of Promise? And what (I trow) attended those
miserable Jewes, when they tempted our Blessed Saviour [Page 62] to shew them a Sine? Did he not théreupon them, That no other sign should be given
them than that of Jonas? A signe (forsooth) they must have, and a signe they had: A signe that seal'd them
up to the utter Ruine of their Countrey, & to their sad Captivity and Dispersion (for
above these 16. hundred yeares into all Nations under Heaven. Nor may this City of
London (for ought I know) receive any casier Doome, if they thus suspend their Beliefe,
upon the sco e of expecting Miracles and Signes, as the onely Probata's of the Truth of this Prophesie.
Neverthelesse, as Stones are capable to be made Children to Abraham, I am as obedientially subjective to the same Almighty Power, to be made (if he seeth
it good) as well a Worker of Miracles, as a Prophet of Fu [...]ure Events. But I much feare, if that Hand should worke such things in me and by me,
you would onely be permitted to see them, and be bursed in the Ruines of the Judgement.
Object. 6.
How belongs the spirit of Prophesie to You, not being a Minister; since all, or most
of the Prophets recorded in Scripture, were either Priests or Priests Sons.
Answer.
A Minister indeed I am not, but I am the Son of a Minister; and in that respect, may
(God calling me thereunto) as rightly claime that Office and Spirit, as any of the
Sonnes of the Prophets ever could; inasmuch as the Ministeriall Priviledges under
the Gospell, are of Greater extent than the Sacerdotall under the Law.
Object. 7.
Why! there have been divers Sectaries and Wizzards, that have as much pretended to Prophesie and Revelations as you; yet have failed exceedingly,
and their words come to nought.
Answer:
Truly, I did this Thing in all Well-meaning towards God and Man, and should as unwillingly
be the Promulgator of any Error or Heresie therein, as ever Nicholaus was of that damnable Doctrine of the Nicolaitans.
Though I must confesse I have much deviated from the Commandement by Humane Infirmity
(as who of the most Renouned of Gods Servants hath not done it?) Yet (I praise God)
I never wilfully spurn'd at it, as Those have done; nor run a Whoring from the Doctrine
or Discipline of the True Church, by presumptuously Condemning them, on purpose to
pursue the Devills False Alarums, and the Dictates of my Owne Fancy, (like to Aesops Ape, that mistooke a Gloe-worme for a Flame:) But am considently perswaded that HEE,
who hath begun so good a Worke in me, in not suffering me to digresse from the Essentialls
of my Religion [...] will also Perfect it to the end, by stating my Judgement aright, in matters Circumstantiall.
I thanke God, I was never yet so Ambitious and selferopinionated, as to thinke my
selfe wiser than my Teachers (being Orthodox Divines of the Church of England:) but alwaies be [Page 64] content, gladly to flag my weake Judgement to their grave and learned Arbitrement
in points of Doctrine.
He that is begotten of God, keepeth himselfe, and that Evill-one toucheth him not,
1 John 5. 18. I say, Prov. 10. 17. he that is begotten of God, adhering to the Doctrine and Discipline of the Church,
&c. without doubt God will so keep and direct him in all his wayes, as that the Evill-one
shall by no meanes Touch him, or so infect his Judgement with any Idle Frensie, as
to make him to believe a Lye, or run when he is not Sent.
But as for those People, who thus obstinately adhere to their owne Private Braines,
and singulartity of Opinion, in matters of Religious consequence; Prov. 28. 26. Jude, 12. it's no marvell, though they be tossed and burried about with the Tempest, as Clouds without w [...]ter: And well may that whole Fabrick of Profession receive a dreadsull Precipice, when
built onely upon the Sand of such mens wandring Phantasies. Mat. 7. 26, 27. Whom, for my part, I am as farre from thinking to be True Prophets, as those star. gazers, you here speake of; who are so apt to drowne the First Cause in Second, by attributing
such and such Efficiencies to the Stars, which are the sole Prerogative of the Creator;
of as from taking a Devill, cloath'd in the shape of an Angell of Light, to be a good
Genius. Certainly, he that is seduc'd by a Fallible spirit in matters of Religion, can hardly
(I suppose) be directed by an Infallible, in things of Lesser moment.
'Tis a sad thing for a Christian to be corrupted in his Manners, more sad in his Faith.
Wherefore let those sectaries beware how they persist in such wilfull Filthinesse and Rebellion against Gods Ministers;
lest he justly give them over to their [Page 65] Filthinesse still; and make them know in the end (though then too late) that it is a fearfull thing to Heb, 10. 31. fall into the hands of the Living God.
He is no man (forsooth) now a-dayes, that followes not the Newest Fashion as well
in Religion, as in Apparrell; and has not as great Variety of Phantastick Opinions,
as Proteus of Shapes. Oh, how sweet is that thing. that savours a little of Novelty! And to
be the Ring-leader of Faction! there is no higher point of Honour or Felicity in the
world! The very Quintessence of Ingenuity! Nay, we are now growne so super-wise in
these Latter Times, that every supercilious Cothncy (whose Master-piece of Learning consists onely in studying a News-book) can find
Rhetorick enough to call our Fore-fathers Fools, (surely a Prodigious brood!) And
every Mechanick (that never knew ought above the predicament of a Needle or Coblers Last) presume
to vie Parts with the most Exquisite Divine. And so Lynceus ey'd are we that (it seems) we have found out farre Nearer wayes to Heaven, within
few yeares, than ever were heard of since the dayes of Adam. 'Tis well! If they are dispos'd to try Conclusions, let them walke in the light of their owne Fires, and in Isa. 50. 11. the Sparkes that they have kindled: I say, let them follow their New-invented Roads. Our Saviour, I am sure, tells us
(and I hope the Best Dictator) Mat. 7. 13, 14. but of One way to Heaven, not Wayes: And that so strait and Narrow, that (I doubt
me) its Direct Lineaments will hardly admit of a Parallel, ct other deviating Foot
path, unlesse to Hell.
And not sorgetting here those Astrologers or Wizzards before mention'd, who (like Beasts) are led meerely by Sense, and the
darke-Lanthorne of [Page 66] Naturall Instinct (be their pretences what they will;) let them beware, left gazing
too much upon that glittering Looking-glasse of the Creature they fall at last, with
the Philosopher, into the Waters of Confusion. I pray God give us grace, to inquire
our Destinies at the heavenly Oracle of his Word; where we shall finde Rest to our
soules!
The Abusers of this Science of A stronomy are those onely I here reprehend; namely;
of the Judiciall part thereof, called Astrology: Who in calculating a mans Nativity, will undertake to preseribe him his Destiny upon
Insallible termes, without reference to the All-ruling Providence of GOD, or the Good
or Bad Change of mens Manners: Thereby making the Stars to be Gods themselves; which
may onely Incline, not impose a N [...]cessi [...]y in anything. Alas! what a small Distance of Time was there betwixt the two Nativities
of Jacoh and Esau; Yet what Vast Dispality in their severall Qualisications and Fates?
Nor doe I deny the Influence of those Heavenly Bodies upon things sublunary, to be
Mediate, as to the causality of Contagion, change of Aire, or such like Procatarcticall
Impressions: nay, and upon divers Publike Revolutions, as Warlike Events, &c. according
to the Tex, Judges 5. 20. where the stars in their courses fought against sisera: So that (questionlesse) when the Almighty is pleas'd to bring any Epidemicall Plague
or Blessing upon a People, the Heavens are accordingly dispos'd, either for their
Good, or their Hurt: Yet neverthelesse (without the super-naturall Dictamen of the
Creator himselfe) to determine either How or When; is (I conceive) a thing absolu [...]ely Inscrutabie, and too Enigmaticall a Study for Humane [Page 67] Braines: As witnesseth that reprehensive speech of Christ to his Apostles, (Act.
1. 7.) It is not for You to know the Times and the scasons, which the Father hath put in
his Owne power, The secret things belong unto the Lord our God, Deut. 29. 29.
But to come to the Period, 'Tis Sin only which beares that Grand Influence upon the
Vicissitude of our Fates: So that though we may salsely attribute it to this or that
Aspect of the Celestiall Bodies; yet we shall certainly sinde That Affliction springeth
not from the Dust of the Earth (or Job 5. 6. from the Stars,) but Man suffereth for his sinne, Psal. 107. 17.Lam. 3. 39. Neither cometh promotion from the East, or West, or North, or south, (as the Psalmist
tell us, Psal. 75. 6, 7.) but God is Judge himselfe (not the Creature:) who puticth downe one, and setteth up another. The Lot is cast into the lap: but the
whole Disposing thereof is of the Lord; Prov. 16. 33.
These Things considered, it's cleare that such Men want even the Ordinary spirit of
God, to make them Christians: If so, much more the Extraordinary to make them Prophets.
Upon which account, I suppose (then) we may well terme them Pagans, and doe them no
wrong. Wherefore let them. for shame, lay aside their Schemes and Optick glasses,
and breake forth (with the Apostle) into this heavenly Admiration; Oh the Depth of Rom. 11. 33.the riches both of the wisdome and knowledge of God! how unsearchable are his Judgements,
and his Wayes past Finding out!
We see he [...]e by wha [...] Dangerous Principles these Astrologers worke: Yet (alas) how openly are they [...]requented hy Multitudes of besotted People, especially the Inhabitants of this City
London! What? Is it because there is no God in Israel, [Page 68] that thou seekest thus to Sooth-sayers and Wizzirds? if thou hast lost any thing,
get it againe, if thou may'st by Lawsull meanes: and be more care full for the future,
of what thou hast. If thou canst not, subscribe with humility to the Divine Pleasure;
and examine thy selfe, whether thou hast not deserved this Losse at the hands of God;
remembring that Nothing besalls thee, without either his Permission or Appointment:
For, as He gives, so also he taketh away, When, Where, How much, and from Whom he
listeth. Art thou desirous to know thy Fortune (as they call it?) Live Religiously,
and doubtlesse thou shalt not faile to live Happily. If the Almighty be pleased to
blesse thee with Riches; imploy them, as a good Steward, to his Glory: Otherwise,
in the very act of mispending them, thou shalt read a Baggatly End in such lively
Characters, that none of these muttering Wizzards can either Imitate or Alter. Or
is Poverty thy lot? Be content there with, and wait upon God by Prayer; seeking
first his Kingdome and Righteousnesse, and all other things shall (in a Competent,
if not Abundant manner) be added unto thee. Art thou tossed with Affliction? Convert
it a good use, Piety and Patience; st [...]iving more to divert the Torrent of thine Iniquities, than the streame of thy Miserits:
Then shalt thou certainely sinde, that either they Affictions shall be speedily remov'd
stom thee; or thou enabled to beare them, whilest they last. These (Man) are sent
but to purge and pollish thee, from that earth. contracted Filth, that has so long
render'd thee Odious to God, and Hatefull to Good Men. If thou Heb. 12. 8.beest wholly without Chastisement, whereof all are partakers,1Sam. 28. 8.then art thou a Bastard and no son. But beware, beware (I say) of seeking, with Soul, to the [Page 69] Witch of Endor: lest, as he, thou prostitute thy body to the sword of Gods Temporall Vengeance, and
thy soule to his Eternall.
Thus much by way of Digression, to reprove this sort of People, as also to answer
this Objection.
Object. 8.
What accompt can you give give us of any Prophet, that has risen since the Apostles times?
Answer.
A very good one: Lib. 7. cap. 12. Josephus, in his History de b [...]llo Judaico, tells us of a Man, that day and night walked about Ierusalem, prophesying her Desolation in these words; Woe to Ierusalem I woe to Ierusalem, &c. Whereupon the Citizens being much terrified and amaz'd, would oft times beat
him sorely to suppresse his Clamour: Neverthelesse he still persisted in his former
dolesull Elegie, Woe to Ierusalem! Which Woe was (indeed) soon afterwards accomplisht in her Last Destruction by Titus. This Threatning, according to Iosephus, was first denouneed against the City in the 65. yeare of Christ, and the seventh
before the siege. Whence it is cleare, that the spirit of Prophesie was not then ceas'd.
Moreover of Late years in Germany there arose a Prophet, who exactly presag'd those bloody Massacres and most deplorable
Calamities, which befell that Countrey. To speak nothing of Paulus Grebnerus, the Prophet of Portugalt with sundry Others; whose Predictions how wonderfully they have been fulfill'd in
our Age, is known to most.
I must now be content to end abruptly, in the midst of those manisold Presidents,
which I am confident Succession hath afforded us. For my part, I was never much Conversant
with the large Volumes of History: The Times (I thank them) have sufficiently obstructed
my Progresse in that particular.
Object. 9.
Those are a kinde of strange and soolish Representations in your Vision, touching
the City of London, as Bulls, &c.
Answer.
I desire that they be compared with the Types of the Scripture Prophesies: As where
the speedy accomplishment of Gods Word is signified to the Prophet Ieremiah, by a Rod of an Almond-tree; and Jer. 1. 11. 13, 14. the great Judgements of Iudea and Ierusalem, by a Boiling Pot: Where the Overthrow of Media and Pers [...]a, by the King of Grecia, is presigurated unto Dan. 8. 3, 5, 6. Chap. 7. 7, 21, 25, Rev. 13. 1. Am. 7. 8. Chap. 8. 1, 2. Zach. 5.
1. Deniel, by a Ram and Hee-goat; As also that grand Antichrist both to the Prophet Dan [...]el and Saint Iohn, under the similitude of a Beast with seven heads and ten hornes: Not recording Amos his Basket of Summer, fruit, his Plumb [...]line, neither the Flyingroll of Zachary, with sundry other Emblemes in sacred Scripture: And then let any man tell me how
much These are inferiour to Them!
I know the humour of most men is to Carpe at any thing, that agrees not with their
owne private Palats, as Mad and Ridiculous: Which Mimicall Cu [...]iosity (sor my p [...]t) I shall neither much observe or study to satisfie.
Object. 10.
Whence had you the Interpretation of that Vision, being not reveal'd to you in auricular Words?
Answer.
I received it by Divine Instinct, or srom a most prevalent Perswasion, and secret
Prompting of my Intellect, both at the sight of the Vision, and asterwards: And that
in Generall Notions, though not digested into a Method, till my publishing it. To
or from which I dare not adde or diminish the least Tittle. Which said vision appeared
to me about a Fortnight or Three weekes after the Kings Routing at Worcester, in the yeare 1651. When there were the least visible hopes of a Resurrection to that
Royall (thou Here Contemptible) Party.
(Well! 'Tis good for a man that he beare the Lam. 3. 27, 31. 1 Sam. 2, 10. Yoke in his Youth (saith Ieremy:) The Lord will not cast off sor ever; but in due time he will give strength to his
King, and Exalt the horne of his Anointed.
Object. 11.
You said that the King should onely destroy that Government which was then extant at the time of your writing: which came not to passa, for it
was dissolv'd by their own Party.
Answer.
What I spake then, I shall affirme now, which is thus; the King (by Divine Assistance) shall destroy [Page 72] this Anti-monarebie, that hath thus long, and still opposeth his accesse to the Crownes of Great Britaine and Ireland: into how many Monstrous shapes soever it be transform'd through Private Divisions,
that just Lot of Rebells.
Object. 12.
You say that the King shall Totally burne the City of London with Fire: There may be some spoile done perhaps, but not so Great as you speake of.
Answer.
Whether the Ruine shall be so Epidemicall, as not to leave an House standing, I cannot
determine: but thus much I gather from the Vision, that the City will receive a most
dreadsull and deplorable Desolation: And that so Great, that I doubt me it will refigne
the Glory of Metropolis to some other Place.
Object. 13.
If the King comes in by the Sword (as you say he will) 'tis to be feared the whole Nation will rue it, aswell as the City of London.
Answer.
No such matter: the King, I am confident, will be more Compassionate to his Native Countrey than so; yea and
to the City of London also, if they will but submit like Subjects. Thus much I understand from the Vision,
that (as I have [Page 73] already hinted in my Advertisement) He will not stand in his march to Offend either great or small, otherwise than in
his owne Just Defence; but addresse himselfe with all possible Expedition, to the
said City of London.
Object. 14.
Your Vision may as well relate to the Duke of Yorke, as his Brother Charles, or to a Man of some other Lineage.
Answer.
I deny it: for the Duke of Yorke is of a Lightbrowne Haire, and consequently could not be here represented by that
Apparition being Black: but it must of necessity signifie his Elder Brother, CHARLES
the Second, who is a Man of a Black Complexion. And further, it is most improbable
(and indeed absurd to thinke) that a Man of onother Stock or Lineage, should run the
hazzard of an uncertaine and desperate Warre, to gaine another Mans Rights; I say,
to obtaine that, wherein he can neither assure himselfe of Providentiall Assistance,
or the Prayers of Good Men; and knowes not how soon a Second Warre, as hoc and violent
as the Former, may fall upon his head from the True Heire.
Object. 15.
You say that the Army, which shall restore the King, shall come from Scotland; implying (perhaps) that the Scots shall be the Principall Actors.
Answer.
Indeed I cannot answer you to that positively, either in the Affirmative or Negative:
but thus farre give me leave to render you my Opinion: That God, I scarcely believe,
will ever make that giddy-brain'd, treacherous, hypocriticall Generation, the Presbyterian Party (who were the First Gamesters in this Religious Cheat) chiefly instrumentall in so
Good a Work. God (as we may read at large in Sacred History) doth most commonly (and
indeed alwaies) make Wicked men the Rod of his Justice to Afflict his Church; seldome
his Providentiall Hand to Reftore it.
Neverthelesse, though that Kingdome of Scot [...] has been so abominable from its first rise, as of an Hundred and odde Kings of theirs,
to bring Fisty to an untimely Death; I see not, but that God may use them as Instruments;
though not so much in Restoring the King, as in executing Vengeance upon this City of London; a People as expert, though not so old, in Rebellion as They.
But, to deliver you my Thoughts more clearly; the King, I conceive (undre God) will owe his Restauration to a People, qualified with a more
Sound Religion and Better Principles, than the Scott. Who will onely make use of that Countrey, [Page 75] as a Road into a Better: And in his March (perhaps) attract some Few Honest Soules
from amongst them; who have not yet bowed the Knee to that Baal of Presbytery.
Object. 16.
Can you prove this Judgement upon this City individually by the Word of God? We must have all things prov'd by Scripture:
Answer.
Indeed I cannot digito monstrare (as the Poet saith,) or prove it by any apodicticall or oftenfive Argument, from this or that Text of Scripture: neverthelesse I deny not, but that
some Prophese thereof may possibly include it, whereof (for my part) I pretend not
to be an Interpreter; it being a Worke, as I conceive, peculiarly appertaining to
the Clergy, not to Laicks; though (to their shame be it spoken )so many Illiterates presume now-a-dayes to mantle them with an Expositors Gowne, albeit in so doing they
teare the Text in pieces, and make each Period to look more wayes at once, than double
fac'd Janus; Themselves the meane time wondersully over-joy'd to see how like Apes they look in that Golden Coat.
Cursed is he that SeeDeut. 12. 32. [...] [...]er. 26. 2. addeth or diminisheth, Deut, 4. 2. Rev. 22. 18, 19. But he that gives a False Interpretation upon the Word,
is guilty of Both; for he not onely makes it to signifie what it doth not, but also makes it not to signifie what it doth; Ergo all False Interpreters are Cursed.
And though the Scriptures speak not of this Judgement in terminis, as I can finde, yet let is suffice, that it is not contracy to Scripure, but what [Page 76] (as I have said In my Answer to the fourth Objection. before) it doth either maixtai [...]e, or is silent in,
Now (1 say) for the nominate or specificative Enarration thereof, the Scriptures (so farre as I understand) are silent: But though
so, yet in the Generall they speak and prove it to the full; forasmuch as this City, 'tis well knowne to
the World, hath equalized, if not exceeded, the sins of Any of Those there spoken
of, on which the Almighty hath long since poured out the vialls of his Indignation,
even to the utter and finall overthrow of some of them; Which severally to accumulate
here, will be superfluous, being already so well knowne to the Reader: Neverthelesse,
give me ieave to instance in some Few (and those partakers of the most remarkable Plagues) Sodome and Gomorab: I pray, what are recorded to be the Crying sins of those Cities? Onely Pride, Fulnesse of Bread, Idlenesse, and not Strengthening the hand of the Poor and
Needy. Well, and how far (I trow) have we come short of them in all These? Nay rather, how farre have we our-stript them? And not onely
so, but have we not hereunto added many High and Execrable Provocations (where of
I have somewhat hinted already in my Answer to the third Objection?) And, which is
that grand aggravation, committed them against a Greater Light than They had? Now,
if in all These the City of London can prove her selfe to be Lash-free, by the Word of God, and not liable to be made a President for sinne, as she hath been a President to Others in sinne, and in That principally which is In that it is of a more spreading nature. worse than Witchcraft, 1 Sam. 15. 23. then may she also explode this Prophesie of mine, as a Thing False and Unwarrantable.
Now to the Latter part of the Objection, namely, [Page 77] We must have all things prov'd by Scripture; This is indeed that Grand Exaction of the Times, whereon all our new-fangled Opinionists found their Arguings, and 1 Tim. 6. 5. perverse Disputings against the Truth: Hence they deprome their Eph. 6, 16. Fiery Darts and Weapons, to affront All that likes not their palats; especially that beares any front of Decency either in Church-Order, or Pious Duties.
Nothing (forsooth) must be received by them for Creditable, but what is backt with
an Expresse Text from Scr [...] pture, though the sence, [...]ntimation and Inference, which is the soul of Scripture, be never so much for it.
But if they 2 Tim. 4. 3. itchingly affect any thing, that makes for their owne Faction, so it weares the cloak Scripture,
they straitway hug it for undoubted Verity: though as falsely and wickedly applyed,
as That out of the 91. Psalme was by the Mat. 4. 6. Devill, for our Saviours breaking his neek from off the Pinacle of the Temple.
We are growne so stif in the hammes of late years, that we will not Kncel, no not so much as in Holy Duties, untill we first dispute it by Scripture; nor then
neither: Nay, and so far are we from Kneeling our selves, that we will either scoffe at, or binder those use it. But did not Scripture command it (as it doth at large, in the examples
of the most Eminent Men there recorded, as also of our This instar omnium, Mat: 26. 29. Mark. 34. 35. Luk. 22. 41. Saviour himselfe, that Best Patternes (I presume) and most Imitable,) yet know, that the
Practice of Antient (and Better) Times may sufficiently evince this Point: Yea, and Common Reason it selfe (if we have so much of Men in us, as to consult with it) will tell us, that we cannot be too Humble in our Addresses to Heaven. If Humility be the greatest testimony of our Zeale, certainly this humble postu [...]e of Kneeling is the [Page 78] greatest specimen of our Humility; according to that of the Psalmist, (Psal. 95.
6.) O come, let us worship, and bow downe; let us Kneel before the Lord our maker.
But what speak I of Kueeling? Our Timist, are now grown so haughty and supercilious, that in time of Divine Service in Gods
House, they will hardly vouchsafe him the putting off of their Gaps; but stand gaping in the face of the Almighty (being then especially Mat. 18. 20. 1 Cor. 5. 4. present in his O [...]dinances) with as little, or lesse Reverence, than at a Masque or Stage-play in a
Theater; yet (which is worse) Justifie themselves in so doing: Which thing, I am confident,
most of them would either not dare, or be asham'd to doe, before their Earthly Superiors, though but Men. But, thou irreverent and prophane Wretch, who art thou, that thou shouldst be affraid of a Man, that shall dye, and of the Son of Man, which shall be made as grasse?
yet forgettest and fearest not the LORD thy maker, that stretched forth the Heavens, &c. Isa. 51. 12. 13. If be a Father, where is mine Honour? and if I be a Master, where is my Feare? saith his Majesty, Mal. 1. 6. See to this end Psal. 89. 7. Psal. 96. 6. I Chro. 16 30 Eccles. 3. 14 Luk. 12. 5.
Rom. 11. 20. Againe, Serve the Lord with Feare, and rejoyce with Trembling: Worship the Lord in the beauty
of Holinesse, Psal, 2. 11. 1 Chron. 16. 29. And whereto think'st thou is this Feare and Holinesse terminated? to the Soul onely?
or the Body onely? No verily, to neither in disjunction, but to the whole Man, as the Apostle witnesseth, 1 Cor. 6. 20. Glorisie God in your Body, and in your Spirit: Thereby ratifying that great and approved Axiom in Divinity; Actio est Suppositorum. God will be Sanctisied in all them that draw neere him: that is to say, If we will
not sanctifie him, by a filiall and reverent deportment in his Service, he will assuredly sanctifie himselfe [Page 79] on us, by confounding us with his just Judgements. And surely he is as Unsound in
Divinity, that severs or opposeth the Duties of Soul and Body, in matters of Holy
Worship, as they Irrationable in Philosophy, who say that a Soule or Body is the
Compositum of Man, when disserv'd, or apart one from the other.
Christ dyed to redeemethy 1 Cor. 6. 20. whole man, Body and Soule; and if by his sacred Bloud-shed thou clense not thy selfe
from corporall, aswell as mentall Prophanenesse, thinke not one day to appeare before him spotlesse and unblameable.
Wherefore, laying afide all Contention and spirituall Saucinesse in Holy Duties, let
us from henceforth serve our God acceptably, that is with Revereuce and Godly Feare (as S. Paul admonisheth, Heb, 12. 28.) For, as it is impossible to please God without Faith, so is it also inesfectuall to serve him without Reverence.
I might farther lash the Profanity of the Times, wherein they have departed not onely
from the Practice, but also Precept of the Antient and First Churches (if at least
there be any symbolum Apostolicum, or Patcr-Noster Cum mul [...] altis but that I soem not to digrede, or erre (as they say) the world over, I goe on.
Object. 17.
What should move you to stand thus for Kings and Bishops, and the Former Government of the Church of England? may we not be more happy in other Constitutions?
Answer.
No: In the First place I look upon the Office of a KING, as the very Essence of Government,
and Primary Cause, from whence (under God himselfe) all Civil Powers derive their Being, and Ecclesiasticall their Conservation,
& in suo Esse & Bonè Esse: Or that true Center of Consistence, whereunto the, Lines of all Christian Order
and Unity are directed. A R [...]giment, without controversie, most agreeable to the minde of God; as bearing the Nearest Analogie to that of His, being the Universall Monarch of Heaven and Earth.
A King is the Splendour of the Church, the Beauty of Israel, saith the; Text, 2 Sam 1. 19. [The Bea [...] of Israel is slaine upon thy bigh places.] A Nursing. father and Adorner to the Common-weale, a Feeder of the Flock of God,
Isa 49. 23. [King shall be thy Nursing fathers, and their Queens thy Nursingmothers] 2 Sam 1. 24. [Ye Daughters of Israel, mcep over Saul, who cloathed you in Scarlet, with other delights,
who put on Ornaments of Gold upon your appearall and Psal. 78, 70, 71. [He those David, his servant, he brought him to Feed Jacob his people, and Israel his Inberitance.
So he Fed them according to the integrity of his heart, &c] A Buckler to his [Page 81] Subjects; and that in so High a nature, that Solomon pronounceth a dreadfull Woe upon that Nation, whose King is a Childe; Eccles. 10. 16. [Woe to thee, O Land, when thy King is a childe.]
A King (under God) is the onely Preservator both of Peace and Order in the Church, the Bass
of Uniformity: Which holy Office of Superintendency or Chief- [...]uletship (a King's being no more) was no sooner suspended amongst the Israelites,
(Judg. 17. 6.) but the whole Fabrick of their Government, both Ecclesiasticall and Civill,
began immediately to Precipitate, like an unfounded Structure: Every man doing that
which was right in his own eyes: Till at length there was no Peace either to him that
went out, or to him that came in.
Morcover, He is Gods Vice-gerent upon earth, swaying his Scepter Divino Jure [By me Kings reignt] (saith the Almighty) Prov. 8. 15. He is the Lords Anointed, a Man constituted and set up by Almighty God to reigne over his people, (immediately
next to himselfe) as Supreme Head and Governour: Instance in Saul, I Sam. 9. 15, 16. and Chap. 10, 1. [Now the Lord had told Samuel, &c. tomorrow about this time I will Send thee a Man
cut of the land of Benjamin, and thou shalt Anoine him to he Captaine over my people
Israel. Then Samuel took a viol of Oil, and poured it upon his head, and kissed him,
and said, Is it not because Lord hath Anomted thee to be Captain over his Inheritance?] Instance also in David (that best of Kings) I Sam. 13. 14. [The Lord hath sought him a Man after his owne hea [...]t, and the Lord hath commanded him to be Captain over his people.] Chap. 16. 1, 13. [And the Lord said unto Samuel &c. Fill thine borne with oyl, and goe, I will [Page 82] send thee to fesse Bethlehemite: for I have provided me a King among his sons. Then
Samuel took the born of oyl, and Anointed him in the midst of his brethren.] As also Psal. 89. 20. [I have found David my servant, with my holy oyl have I anointed him.] And Dan. 2. 20. [Blessed be the name of God for ever and ever, for wisdome and might are his: And
he changeth the times and the seasons: He removeth Kings, and setteth up Kings, &c.] Hence (then) it is cleare, that the Office of Regall Supremacy is of Divine Institution: And as it first derived its Originall, so stil holds its Being and
Wel-being of the same power: so that whosoever resists that Power, resists the Ordinance
of God; and shall (consequently) receive to himself Damnation, Rom. 13. 2.
Nor is he onely thus next HIM, bypropinquity of Order, but likewise of Power, Honour,
Majesty, Piety and Wisdome: viz He is the onely Potentate upon earth: Terrible in Wrath, and in power Irresistible;
Prov. 19. 12. Chap. 30 31. [The Kings Warth is as the See further, Prov. 20. 2. roaring of a Lion, against whom there is no Rising up. Yet in the Light of his Countenance
is Life, and his Favour as a Cloud of the latter raine.] chap 16. 15. chap 19. 12. For Honour; He claimes our Reverence and See Ec. cles. 8. 2. subjection by Divine Authority: I Pet. 2. 13. Submit your selves to every Ordinance of Man, for the Lords sake, whether
it be to the King as Supream] And that next and immediately under God himselfe, ver. 17. [Feare God, Honour the King:] See to this purpose, Prov. 24. 21. Yea, he commands our Alleagiance so strictly, that we are not to harbour the least
Evill of his Majesty, in our most received Ejaculations; Eccles. 10. 20. [Curse not the King. no not in thy Thought, and curse not the Rich in thy Bed chamber, &c.] But contrariwise, we are exhorted to Pray for Him; I Tim. 2. 1, 2. [Page 83] [I exhort, that first of all, supplications, prayers, Intercessions and giving of
thankes, be made for all men: for Kings, and for all that are in authority, that we
may lead a quiet and peaceable life in all godlinesse and honesty.] A King is likewise a Person compos'd of such excellent See to this end, Prov. 20. 8. Majesty, that the God; Ps. 82. 6. [I have said ye are Gods.] And on whom were there ever so rich endowments both of Piety and See to this purpose, 2 Sam. 14. 17. 20. Prov. 25. to Chap. 16. 10. Wisdome confiri'd, as upon Kings? David, being a Man after Gods owne heart, and Solomon the Wisest of Men, I Sam. Act. 13. 22. I King. 3. 12. Chap. 4. 29, 30, 31. 2 Chron. 1. 12. Chap. 9.
22.
Nay (lastly;) the name of a King is such, that it commands Subjection from the very Bruits; the Lion being King of
Beasts, the Eagle of Birds, the Dolphin of Fishes, and the Basilisk of Serpents: Yea,
and the Devills themselves doe also acknowledge a Supremacy in their Prince Beelzebub, Luke 11. 15. And if Devills have such a Principle of Good left in as Subjection is, shall Men, nay Christians
onely, deny the Authority of the Regall Office, and disband Allegiance to their Soveraignes? God forbid! For my part, I
am clearly of this opinion, That those Men, who can dispense with the butsting of
these sacred Bonds, by which we are thus tyed both from Divine and Humane Institution
(as (indeed) we have a naturall propensity to nothing more than Disobedience to
our Superiours,) will not be long ere they shake off the Yoke of Christianity it selfe
with it; and bid adieu to all Faith and Humanity towards God and Man.
But (peradventure) some may yet object the Illegality of the Kingly Office, from that of Hosea [Page 84] (chap. 13. 11) I gave thee a King in mine anger, &c. I answer, That God was (indred) displeased with the Israelites, for asking them
a King: But how? Not as to the Office of a King, but to the Wickednesse and Insidelity
of their Demand, (as appearech in the foregoing verse of that Chapter;) considing
rather in the weake helpe of a Man, than in the All-sufficient Providence of GOD,
that great Rock of their Salvation.
Suppose it might be granted that this Office of Kingly Supremacy was displeasing to God, in its First Insti [...]ution: Yet never [...]helesse, when once it was Brought in, and firmely Setled in the Church, we sinde that
God did ever afterwards so well Approve of and Desend it, That whosoever Opposed that
Regiment, either by Open Warre, or secret Plottings, to transserre it into some Other,
or by doing any Personall Violence to the Prince; were in due time brought to Condigne
Punnishment, and suffered as Traytors and Rebells: As appeare hath large, both from
the Scriptures themselves, and in H [...]stories of all Ages.
And Lastly, you may (possibly) instance, That, albeit the Office of Kings be of D [...]vine Ordinance, yet it may, upon good and lawfull grounds, be taken away by MAN, and
transl [...]ted into some other Government: I answer; No Power can be legally distolv'd, but by
That first Constituted it, viz. a H [...]gher th [...]n it selfe is. But a King is the Highest of all Eathly Powers, having onely the Divine its Superiour; as I have already prov'd, and the According to Plowden, and Cook. Lawes of this Land also confirme, Regem habere neminem, praeter Deum, Superiorem: Whence I positively conclude, that this Regall Power cannot lawfully be remoy'd or alter'd by Man; but by a Higher and Gre [...] than Man, GOD himselse.
Nevertheless I deny not but It may be so chang'd by Men; provided that thereunto
they have an Expresse Command from God, the Institutor of that Office. Now, what such
immediate and extraordinary Commission from Heaven, we here in England had, to Exti pate that Regiment, I leave to the whol [...] world to judge of.
'Tis well knowne that Englard, for many Hundred yeares, hath been govern'd by Kings; whereof God hath sufficiently declar'd his Approbation, by blessing this Kingdome
with Peace, Plenty, and all manner of Good Things an happy Nation may boast of: And
[...]herefore, how it should be Now (in these Last Times) either by the Law of God or Man,
subjected to Alteration, I understand not. Did God approve this eradication of Royalty from amongst his People, he would not (certainly) after Sauls death, have conterr'd that Office upon David; and still continued it over I srael, to their Last Captivity. But it is a notable Character of Antiob [...]st, to change Times and Lawes, Dan 7: 25.
And if the Regall Power hath been any way opprestive to this Nation (as some Rebellious spirits may
possibly detract it, though in maintenance of its Just Rights and Being,) yet I dare
affirme, it was never heard of, that any Kings Loines were hal [...]e so Heavy, so Heavy, as the Little-finger of our Late Governours hath been Intollerable, since the death of that Office.
Secondly, I consider the Office of Bishops, Tit. 1. 5. as that Primum-mobile of Church-Government; to which all other Ministeriall Spheres are Subordinate, and
owe their Motion, (or at leastwise without which they cannot move with [Page 86] Harmony:) And those Orbs that preposterously move without It, I conclude them (with
Jude13. Saint Jude) to be but Wandering stars, to whom is reserved the blacknesse of darknesse forever. So that without Bishops there can be no Lawfull Ministery: And who, after the examples of Timothy and Titus, have not onely the Power of Ordination, but likewise of Ec. clesiasticall Censures;
for Suppressing the Rebellious Tit. 5: 1 Tim. 1. 3, 18. Chap. 4. 11. Ch. 5. 1, 7, 19, 10. and Chap. 6. 1, 2, 17,
20. 2 Tim. 2. 2, 14. Ch, 4. 2 Tit. 2. 15,&c. Exorbitancies of some Ministers Tongues; which, like rotten Sluces, are so apt to
inundate the whole Church, with the flouds of Schisme and Sedition. For as in Politick,
so in Ecclesiastick affaires, if All be Heads and Superiours, who (I trow) shall be
Inferiour Members and Ministers? according to that of Saint Paul, 1. Cor. 12. 14, 15, 16, 17, &c.
And if Inconveniences have crept (unawares) into the Lords Vineyard, through this
Strong Wall of Episcopacy, if not of our Saviours owne, yet certainely of his Apostles building, (as there is
an inevitability of emergent Offences, even under the Purest Constitutlons;) how
shall they, nty rather how have they of Late years throng'd in by Mu [...] titudes, through those Tottering Hedges, built onely upon some mens Groundlesse
Phantasies, since that holy Office has beene suspended?
And surely a Glorious Church might we yet have had in this Nation, had the same Power
been Continued amongst us. For want whereof, what are we now come to? Even We, who
were once the Glory and Wonder of [Page 87] the World, for the excellency of Reformed Order, are Now become their By-word and
Derision; Monsters in Nature. Instead of Protestants (since every Ignoramus, cloathing his fancy with the Spirit of God, and his imagination with the Gift of
Revelation, has been suffer'd to usurpe the Pulpit) most of us (forsooth) have very
fairely slipt the sluffe, and turn'd Anabaptists, Brownists, Antinomians, Seekers,
Adamites, Presbyterians, Independents (a Name I professe of Blasphemy; GOD himselfe
being onely Illimitatus Ille & Independens) and we know not what our selves: Insomuch that in short time (if God in mercy prevent
no:) we shall become absolute Pagans; having nought but the small glimmerings of Reason, to distinguish us from Beasts:
And Religion it self (that grand Character of Difference) be held in as great scorne and contempt,
as now the Hierarchy of Bishops.
But the Dayes are coming, when those Impostors shall proceed no farther; but shall be ashamed 2 Time. 3. 9. Zech. 13. 4. every one of his vision, which he hath prophefied; neither shall they any longer
weare a rough garment to deceive: For their folly shall be made manifest unto all
men.
Lastly; for the Former Government of the Church of England, I conclude it to be absolutely the Best in the World; as keeping the midde and safe
way between Superstition and Faction, Tyranny and Anarchy; and coming nearest to the
Primitive Times, both for Doctrine and Discipline. Touching which, for my part, I
shall not further Inlarge; it being [Page 88] already so excellently Defended by the learned Pens of Those, whose shooe latchets
I am not worthy to unlose; as also by the present sad Disharmony of these Late Governments:
So that, as from two Opposites of Contrariety, men (that are not wilfully. blinde)
may see the Beauty of the One sufficiently and most transeendently advanc'd, by
the Filthy Adjunct of the Other; according to that Axiom, Contraria juxta se posita magis elucescunt. Onely thus much I shall humbly super-adde; That God will either speedily Restore
It, or Remove his Candlestick from us.
FINIS.
THE VINDICATION OF THE ADVERTISEMENT.
THis Paper of mine, I suppose, is gone cut into the World, as a Lambamong Wolves; finding but a cold welcome with the Presbyterian, because (perhaps) he thinkes it prophefies Episcopacy, or that antient Forme of Church Government heretofore establisht in the dayes of Queen Elizabeth, King James, and King Charles the First, (as inclusively it doth, though there be not so much exprest in terminis,) and, by that consequence, gives him small hopes of a Resurrection to his arbitraty Commands, (though the absurd Wretch be so strangely infatuated, that he cannot discerne the apparent Finger of GOD, in blasting his Designes, and making them like to the Gourd of Jonas, which sprang and perished in a night; or like to the Grasle on the house top, which to day is, and to morrow is cast into the fire:) who from thence (perchance) takes occasion, either to skoffe or [Page 14] condemne it, (as it is naturall to Factious Spirits, to approve of nothing but what corresponds with their owne Humours:) And (questionlesse) an unfriendly salutation from the Independent; who now sitting on the Throne, will thinke it (I presume) a great point of dishonour, to turne back to the Dunghill: And who, having now rendered himselfe sufficiently odious to the Publick, hates whatsoever may beare the least shadow of Contra, diction to his Principles or Government; knowing that, when Light meets with Darknesse, his evill deeds will of necessity be reprov'd: and therefore, to blinde the eyes of the Vulgar, will straightway cry it downe, under the notion of H [...]r [...]icall or Scditious. Which, and other like Censures, this said Epistle of mine, I am confident hath undergone; especially amongst the Hydraheaded Multitude of this City of London: Wherefore to preserve this poor Ba [...]k, thus tossed on the waves of various Opinions, from Shipwrack and Sinking, I shall humbly implore the propitious Assistance of Almighly God, for the directing both of my Heart and Pen, into such paths of sanctified Wisdome and Truth, whereby I may in some measure defend that Christian Innocency of mine in that Paper, both from Herefie, Sedition, or any other unmerited Aspersion whatsoever; both to his owne Glory, and the satisfaction of the Doubtfull. In which Discourse I shall humbly observe this Method:
In the first place or Section, I shall (as a thing not unnecessary) informe the world with my Birth, Manner of Life and Religion.
In the Second, with a briese Narration of the good Hand of God towards me: in Reclaiming me after a strange (and I thinke, unbear [...]of) manner [Page 15] from the Evill of my wayes; as also in Pre informing me of divers Accidents, by way of Supernaturall Vision.
And in the Third, I shall proceed to Desend my Advertisement to the City of London, by moving and answering many probable Objections, that have, or may hereafter be raised there against. And that not by inserting any New Matter, but onely by way of Explanation, or more particular Evolution of the Things contained in the said Advertisement.
SECT. I.
AS touching my Parentage, I was Eldest Son to one Thomas Wilde, Batchelour of Divinity, late Vicar of Painsewick, and Parson of Shiptou Sollers, in the County of Glocester, and sometime Student of Trinity-Colledge in Oxford, deceased; and Grandchilde to John Wilde Clerk, late Vicar of Ramesbury in the County of Wilts, by my Fathers side; and to Edward Heydon, late of Shipton aforesaid, Esquire, by my Mothers. Being alwayes bred up under my Fathers nurture and crudition from my childhood; and had (indeed) succeeded him in his Function, had not the unhappy intervention of these Troubles depriv'd me of that Competent experience in Learning, as is requisite in Divines.
Which said Thomas Wilde liv'd in his Countrey in good repute, being a Learned and Orthodoxe Divine, and one that strongly maintain'd that holy and antient Government of the Church of England, by Arch-bishops, Bishops, &c.
But no sooner sprang up those evill Tares of Division amongst us, in the beginning of the late Warte, and godly Ministers began to ware contemptible with the Vulgar, who were rather affected with Novelties than Sound Doctine; but the said Thomas Wilde, was forthwith summoned to appeart before a Committee at Glocester, upon ceraine Atticles exhibited against him, by some Factious Spirits of his Flock, as a Man that would not genu flectere (if I may so say) to the Government newly set up, (and so break that solemne O [...]th for Episcopa [...]y, which he had formerly taken, and whereby he had rendered himselfe contradictory to such new-fangled Opinions. Upon which Information he was, by Order from the said Committee, totally and most illegally divested of his Spiuituall Preferments, and Sequestred of all other b [...]th his Reall and Personall Estate; notwithstanding so great a Cloud of Witnesses, that upon the day of his Tryall. appeared on his behalfe: which could heither be heard, nor so much as his Answer to the said Atticles read, in his owne just defence.
In whose room at Pains [...]wick asoresaid, there was accordingly placed by the said Commitee, one Geoge Dorwood Parson of Witcombe in the same County, a Presbyterian Minister, and (aster the temper of our new-sashion Divines) a man no lesse Covetous then Factious: who, having (good man!) but an indiff [...]rent Living at Witcombe, was not unwillingly persecuted to a better Benefice. Which said Dorwood, together with some leud and Schismaticall Persons of the Parish of Pains [...]wick (whose names I shall here ch [...]ritably omit,) whilest my Father and I were at Gloce [...]l [...], violently broke up our House, and [Page 17] threw out my Mother and our Family into the Streets, in the extremity of Winter: who were a while constrained to make a Barn their habitation, whilest their uncharitable Enemies made themselves Lords of their just Possions. Our house being not long before plundered by the Souldiery of Glocester, and my Father twice imprison'd, about the space of sive Moneths, by meanes of their implacable Prosecution.
These Acts of Crueley being past my Father Petitioned the Committee [...]or Plunder'd Minister [...] at Westminster, for the Re-hearing of his said Cause at Glocester (where it was before so unjustly subverted) and returning it afterwards to them. Which Motion was accordingly granted, with an Order drawne up to that purpose, directed to the said Committee of Glocester: who, upon sight thereof, assign'd him a day, and receiving the testimonies on both parts, returned the whole Matter to Westminster. But in the interim, (being the year 1647, and (as I remember) the third yeare of his Sequestration) the said Thomas Wilde left these miserable aboads, and yeilded up his Spirit to Him that gave it, as into the hands of a faithfull Creator: who will undoubtedly raise him up at the Last Day, to his owne Eternall Salvation, and the Terrour of his implacable Adversaries.
He being now taken away, in whose Life our Livelihoods consisted; and being thus inhumanly expel'd both from honse and home, so that no possibility of our longer Communion might be imagin'd: my Mother (poor woman!) was glad to betake her to a certaine Tenement' of hers (but of small value (alas!) to what she was Mistresse of before,) and we her Children enforced to leave her in her old age, and to expose our selves to the World.
Whereupon I took my journey for London, where I hired me a Lodging in Holborne nere Lincolns. Inne, (being (indeed) the first that ever I took in that City;) from whence, after some time, I removed into Red rose Street in Covent [...] garden, to the house of an honest man, one Mr.samuel Bagshaw; with whom I made, my abode about three moneths; untill, by the good blessing of God, and the helpe of an Acquaintance, I was entertain'd by one Gabriel Lowe Eiquire, (onely Sonne to Sir Gabricll Lowe, 2 Gloucester- shire Knight) as his Steward: who, within three quarters of a yeare after, farm'd out his Bstate, so that my Place became void. Upon which dismission, I returned immediately to London, (for by his meanes I had occasion to visit my owne Countrey againe, though sooner than I desir'd) unto the said Mr. Begshaws house (with whom I had formerly lodg'd:) whete I continued from the 11. of October, 1651. to the 23. of May following: And then took me a new Lodging in Saint Gyles in the Fields; where I lay upon expences (as formerly) till the 23. of Octoher, then ensuing: at which time the Lord (who is faithfull to helpe us in time of need) was pleased at length to put aperiod to this my unsetled life, by raising me some Friends unexpectedly: through whose meanes I was preferred as a Clerk to to a certaine Gentleman, a Bencher of Lincolns-Inne (whose Name for some following Considerations, I shall here passe with silence:) who, for the time I was with him (being a year and somewhat better) used me indeed very courteously: But having by accident read my precedent Epistle to the City of London, and apprehending some danger that might probably accrew from the entertaining of so malignant a Person, as he [Page 19] then thought me, he fairely discontinued his former civilitles towards me, by removing me instantly from his Service; and thereupon, taking my selfe and a Friend of his with him (as thinking the sormer no sufficlent Pennance) went to one Mr.Huz- zey (a Parliament-man) in Saint Martins Lane, as I thought, sor his advice in the businesse, or at leastwise to Informe him of his Disasfection to the said Paper: who, after some conference with me, resus'd to meddle any futther. Being come from thence, my Master parted from us homeward, withall bidding me to take some private Lodging, and let him know where it was, wishing his Friend likewise to goe along with me for that purpose (as I understood:) Who, in the conelusion did (indeed) sufficiently answer my expectation, by providing me a Lodging: for whither must my Gentleman bring me, but to Justice Hookers (as I sound afterwards) in Bozzell-yard, behinde Saint Clements, London, (whither I came (God knows it) as a Lamb to the slughter, not deeming any further mischief in the least!) who after some Consultation with the said Gentleman, whilest I walked without in the Hall, call'd me in him, and began to make a strange Oration to me, how that he was very sorry that I had written a Book of such dangerous consequence, and likely to prove so prejudiciall to the Peace of this Common-wealth (and I know not what) asking me whether it were mine owne, and bidding me read it: Whereto I answerd him, that to read it was needlesse, seeing I knew the Subject thereof very well, as being my owne proper Worke; and that there was not a Tittle in that Paper, but what (by the leave of God) I intended to justifie: And further, that I should be very sorry to see prove any wise destructive [Page 20] to the Peace or Safety of this Nation, since I wrote it out of no such by or sinister respect, but meerely in the discharge of a good Conscience towards God and City, (or words to the like effect.) Whereupon he briefly told me, that the Thing was of so high and perilous a nature, that he durst no lesse than commit me to safe Castody, and accordingly wrote my Mittimus with his owne hand, and sent me to New-prison.
Where I continued from Tuesday the 16. of November, 1652. unto the 8. of December following, being then Sessions at Hixes-ball; where I appear'd: But, the matter being found not disputable at any Sessions, but of Oyer and Terminer (though sindeed) at none, but rather before an Assembly or Synod of Divines, as the more competent Judge of such Controversies,) I was forthwith sent to the Old-baily, and from thence to Newgate: Where I lay till Tuesday the 26 of Aprill then ensuing; appearing at every Sessions, and Petitioning the Bench either for a legall Tryall, or my Enlargement: which could neither of them be assented unto, till the Dissolution of that present Parliament, being the 22. of Aprill aforesaid. During which time, the time, the utmost I could ever have from them, was onely this; When I was call'd forth to the Barre, they would sometimes urge me vehemently to detect the Printer (which, for my part, I neither did or meant,) & sometimes terrisie me with loud thunder-claps of Treason, and such like; thinking (perhaps) that through this meanes, and the tediousnesse of Imprisonment (having no visible or proper livelyhood (as indeed I had not) I might possibly have been seduc'd to abjure my Principles: But (alas!) those aymes were frivolous; for (I praise God) a [Page 21] little before my Imprisonment, I had a Vision, which did sufficiently sorewarne me to abandon such seares, whereof I shall give a more full account in the second Section. This (I say) was the utmost I ever had from them; Onely, the Sessions before my Releasement, the Bench was pleas'd (upon Petition) to direct an Order to Justice Hooker aforesaid, either to discha [...]ge me upon Baile, or continue my Imprisonment, as he thought fit, leaving it wholly to his discretion: Which said Petition I shall here Insert, to satisfie the whole world, how that I never endeavoured my Inlargement by any unjust or Apostaticall meanes whatsoever as followeth:
The humble Petition of Francis Wilde, &c.
SHEVVETH,
THat whereas it cannot be unknowne to your Honours, what manifold affliction [Page 22] your Petitioner hath already suffered by Imprisonment, how despicable his condition of life is, having no other Livelihood than his Labour: and that, being now deprived thereof by restraint of Liberty, and havin neither Friends or subsistance left him (insomuch that he hath been enforced to fell the Apparell from his back to relieve hungering Nature) he must inevitably perish without Gods miraculous Providence: And forasmuch as your Petitioner shall plead Innocency to all matter of Crime, touching that Paper of his, for which he is now in bonds; it being (as he humbly conceiveth) neither a breach of any Act of Parliament, or Solecisme in Divinity, but onely the disburdening of his Conscience of what was revealed to him, which he did in no way of prejudice or dis-affection to this City or State, but meerly out of love and Christian duty to both, as the said Paper it selfe doth undeniably attest, wherein your Petitioner doth heartily wish to prove rather a Jonah than a Ieremy; And touching the Interpretation of which said Vision, your Petitioner doth likewise declare, that, as he was visibly inform'd of the one, so he was inwardly [Page 23] and invisibly of the other; so that, to have omitted either, the Relation had been as much unsatisfactory as imperfect:
He therefore (not doubting but that, as you are Patres Reipublicae, you will be likewise, Patres Amicis Reipublicae) humbly prayeth, that your Honours would be pleased seriously to consider the Premi'es (and therein his Innocency and Well-meaning to the Publike Good,) and accordingly to grant him either a Legall Tryall, or his Inlargement, that your Petitioner perish not by delay of Instice,
But as Faelix, willing to doe the Jewes a pleasure, left Paul bound, so this Master Hooker, under pretence of zeale for the Cause (who, I presume, as seldome wants such a faire Cloak, as any of his Tribe,) was pleased to slight the aforesaid Order, and very zealously to leave me in New-gate, till the Sessions following: Which, beginning about 8. weeks after, by Gods Providence, put a period to my unjust Imprisonment.
During which time of my Restraint, I was inforc'd (God knowes it) to undergoe divers hardships; both in regard of Ill Company, which ofttimes deprived me of those convenient seasons of Retirement, that are necessary, and ought to be observ'd [Page 24] by Christians: and like wise of outward Wants, but those (I praise God) came not frequently for the Lord was pleased (in his neverfailing Providence) to relieve me very often by unexpected meanes, and severall times by my said Master, who (I thanke him) did much contribute to my necessides.
As for those who were chiefly instrumentall in my Troubles, and so ready to give Achitophel's counsell, to destroy the Innocent, I shall say no more to them than thu [...]: Let them beware, that in the conclusion, they meet not with Achithophel's Fate. And let them know that my Deliverance hath not expiated their Offence (though (perhaps) they thinke it;) but that, in the sight of God, they are as truly and as really guilty of my Blood now, as if I had been execured by the Magistrate. Though the world (perchance) knowes them Jer. 32. 19. Job. 34. 21.not, yet He whose eyes are contiuually upon the w [...]yes of the sonnes of Men, to render [...]o èvery man according to his workes, well Knows them; and his hand ean finde them out, wheresoever they sculke. Wherefore I would advise them, (as they tender their owne good) to prevent Gods Judgement, by aspeedy and hearty Repentance for this their wickednesse, least, the Fox be taken in his owne craftinesse at last, when he thinkes' it. Nor let them take this as a passionate, but rather a compassionate expression, desiring their good, not their hurt.
Not to forget here my Master Himselfe likewise (to whom (I praise God) I can say with samuel 1 Sam [...] 12. 3. Prophet, Whose Oxe. or whose Asse have I taken, or whom have I defrauded?) I shall here humbly entreat him to obse [...]ve solomon's Connsel, & not bearken to Whisperers, Back-biters and such like insinuating [Page 25] Parasites (who will transgress for a piece of bread:) but (with holy David) to distinguith between him that serveth God, and him that serveth him not; And to take heed of medling with Matters beyond his Element.
And now, that I be not taken into the number of those giddy-headed Enthusists of these Times; who, under pretence of New-lights, and Revelations, (deserting the true and infallible Light of Gods Spirit) are led aside by every Iguis-fatuus, into the quagmires of Error and Monstrous Opinions, I thin it a thing not unnecessary, as before with my Parentage and Manner of Life, so lastly in this Section to informe the world with my Religion, which is this; I praise God, I alwayes have, and (by his grace) shall continually persevere in that Religion, which we call Protestant, heretofore reform'd and establisht in the dayes of Qaeen Elizaheth, under the goverment. of Bishops: and since by Divine Providence, continu'd under the reigns of King James and King Charles the First, till the beginning of this unnaturall Warre; wherein Light and Discontented persons, rebelling against God and his Ordinances making a Nose of Waxe of his Word, and condemning that Holy and Apostolical Government of his Church, took occasion co broach all manner of Error, Heresie, and unheard of Absurdities amongst us; to the great dishonour of God, and sendall of the Reformed Religion. This (I say) is that very Faith and Religion, wherein I was bred, and whereunto I have alwayes adher'd.
SECT. II.
God often times suffereth his dearest Children (especially in their youth) to turne aside unto many dangerous and hurtfull Lusts, and to drink deeply of the cup of Wickednesse, insomuch, that for the present, they are hardly distinguisht by the eye of Man from the Reprobate: But then, to awake them out of this their spirituall slumber, and to blow up those Sparks of his Love, thus buried in the sthes of Corruption, He is pleased at length, either by the outward Ministery of his Word, to cause them to heare their Fathers voice, sounding in their cares, Come out Babylon, my Son, making them with Peter to weep bitterly; or else by the whips of his Fatherly Correction, to returne with the distressed Prodigal, and acknowledge their offences: In both which kindes Almighty hath been pleased to deale with me: Nay, and as if he had thought it no sufficient Testimony of his love, to convince me only by those holy and Common wayes of his favout; his Majesty was pleased to adde such further meanes for my Conversion, as I thinke hath not been head of by any.
In my younger yeares through the enticement and evill example of some Acquaintance and titular Friends of mine (whose Lives are better studied in the Theorick, than Practicall part of Chrillianity) I was much addicted to Vice, as Swearing, Drunkenness, Sabbath breaking, & such like exorbitant courses of unholinesse, for divers moneths, (though from my very Infancy till that time, I was evermore much devoted to Piety and Religion, and of [...]times in my Contemplations, caught up [Page 27] (with Saint Paul) to the third Heaven:) Insomuch that through continuall custome, there was begotten in me such an incorrigible Hibit of Prophanenesse, that in my common conserence, I had thought my selfe very uneloquent and unmanly, had I not (like other vapouring Sparks) adorn'd my discourse with diversities of Orths & Imprecations: Thinking it a greater point of Gallantry to be seen every day in a Taverne or Ale-house, than of Religion to appeare every Sabbath in the Church: Where (God knows it) I was ofttimes present, more sor Ceremony than Conscience; and with desire rather to see and be seen, than to joyne with the Assembly in the discharge of so holy an Exercise. Often times spending that blessed Day (which God hath especially consecrated to his Worship) in idolizing my Corruptions, and pursuing Vanities. (So apt are we, like AEsops Dog, to snatch at shadows; and with Demas, to preferre the painted Trash of this Earth, before the Gold of an Heavenly and immaculate Profession!)
But these streames of Iniquity had long continued their current, but I began in the night season to be often and exceedingly terrified in my sleep, after a strange and unaccustomed manner: First (to my apprehension) there would passe a terrible Apparition before me; whereat I should be sorely amaz'd, and thereupon suddenly surptiz'd in every part of my body having onely the Perfect liberty of my Thoughts and Hearing, and in some measure of my Voyce (by the one whereof I made my Addresses Heaven, and by the other sometimes made a shist to expresse that in Groans, which I could not in articulate Words:) and then lastly, I should heare such a kinde of still, horrid [Page 28] Noise about me, sometimes on this manner, and sometimes on that (unutterable;) that had Pluto himselfe surrounded me with all his hel-b [...]ed Gob lins, he could not have possest me with more terror and amazement.
Whereupon those of our Family that were near, hearing me to make such fearfull groanings in my sleep (which I did (alas!) partly to suppresse the Noise that I heard, and partly to implore their support) would many times awake me, and demand of me what I ail'd, &c. But, for my part, I should make them little reply to those questions: asking them whether they thought that a man in his sleep were capable of what he did, and able to render an exact accompt of it at his waking (or words to the like effect:) And this was the utmost satisfaction they ever receiv'd from me in that point, untill about a week (as I remember) before our last parting.
This Agony has full many a time seiz'd me; taking me alwayes betwixt sleeping and wakeing (as I conceiv'd by my vaine striving to repell it,) and sometimes continuing with me about a quarter of an house, and sometimes lesse: Which never lest me, till at length I was brought more exceedingly to abominate my former Dissolute Living, than ever I had lov'd it in time past. But (to speak ingeniously) these Somniall Troubles did never at any time befall me, but when I had committed some wilfull Offence against God the day before: Especially when (like a Beast!) I had gone to my bed d [...]unke, or in any wise neglected to pay that homage of Devotion to his Sacred Majesty, which in Christian duty I ought: For when I had done that which was lawfull and right, I should take as sweet and peaceable Rest, as any man whatsoever.
These strange and unparallel'd Accidents appeared very full of wonder to sundry of my Friends; and not more in regard of the Rarity than Singularity of them; lighting so particularly on Me, above many Thousands they ever heard of before: And may (undoubtedly) seem no lesse marvelous to my Readers: Some (perchance) imagining them to slow from a Naturall, others from Super-naturall, some from Divine, and others from a Diabolical Cause, (as (indeed) mens Judgements (especially in such matters) are various:) To which I shall answer, If from a Naturall Cause, why should I be thus haunted and troubled, onely upon the committing of such and such hainous Crimes (as is before mentioned,) and not at other times? Therefore we may conclude it Supernaturall. If Diabolical, how can that possibly be maintain'd, unlesse we make the Devill a Destroyer of his owne Kingdome? which our Saviour clearly contradicts in these words (Luke 11. 18.) If Satan be divided against himself, how can his Kingdome stand? Hence (then) we understand that Satan is no Subverter, but an Upholder of his owne Kingdome: Therefore not Diabolicall. The Text likewise affitmes (1 Pet. 5. 8.) That our Adversary the Devill, as a roaring Lyon, walketh about, seeking whom he may devour. Here we see that Satan is our Enemy, and seeks not our Salvation, but Destruction: And to Convert men, is to Save them; which is an act of Mercy, proper onely to God himselfe, as the Apostle witnesseth (1 Tim. 2. 4.) Who will have all men to be saved, and come unto the knowledge of the Truth: Therefore Divine.
But, for my part, whether from this or from that Originall, I shall not much stand to dispute: only [Page 30] thus much I shall say with the Blinde-man in the Joh. 9. 25. Gospell, Whereas I was blinde, now I see: And that This thing I confidently believe to be one of the strongest ingredients in that Spirituall Eye. salve, which first opened mine eyes, that I might turne from darknesse to light, and from the power of Satan uato God. And as the same Blinde-man affirmes they since the world began, it was never Ch. 9. 32. knowne that any Man opened the Eyes of him that was borne corporally blinde; so I presume it was never yet heard of, that any Devill opened the eyes of him that was borne spiritually blinde. Certainly, if this thing were not from God, it could not have produced these good Effects.
Neither did this unnaturall Visitation so much admire my Friends, as astonish and perplexe my owne Thoughts: and that by continuall musings what the Almighty should intend by Me, that I should be thus strangely solicited above others: But the end thereof (I praise him) hath been since sufficiently manifested to me; namely, to prepare and qualifie me for the office of a Prophet: which was suddenly afterwards (though undeservedly) canferr'd upon me, by the extraordinary appearance of sundry Revelation and Visiont; some touching my Selfe, and others about Publick affaires; from the yeare 1651. to my present writing, Which here to relate in order, will be a thing too tedious, and perhaps unnecessary. Therefore to avoid such needlesse prolixity) I shall insert some few onely (and those especially of Publick concernment) as followeth:
VISION I.
Being much inamour'd with a young Gentlewoman (whose name I shall here omit,) that idlo Passion so disturbing my affectionate parts, that I could not serve God with that vigout and alacrity that I desir'd, (as Love is a turbulent guest, either usurping the Soveraignty, or sorcing the whole Fabrick to a disorder;) and as I intended further to prosecute the matter, in the meane space I had a strange Revelation in my sleep, on this wise: As Shee and I (me-thought) were in a Coach together, courting each other with the aitry Compliments of Lovers, I heard an Angelicall Voice, reprehending my madnesse in these words, she is another mans Wife, and she is Light Wheteupon I started up from my sleep, partly troubled, and pattly pleas'd at the Vision; and being so fairely mumpt with a slip for a tester, began to expostulate much with my sels, and at length (with Democritus) to laugh at my own solly; purposing withall to make experiment of the truth there of the next morning: Which Gentlewoman (as I remember) I found to be another mans Wife, upon the first day of my inquiry; and the other thing about a week after, by information of an Acquaintance.
This Woman I never chang'd a word with, I professe, since I first knew her, Onely I chanced to sit neare her Few severall times in the Church (a Place indeed to seeke better Objects;) and by that meanes to fancy her.
Here we may see how easily our fraile Nature is penetrated with evill, and like Tow, set on fire by every sparke of Temptation: so that we have [Page 32] need, with Job, to make a Covenant with our eyes; and with holy David, to set a watch over our hearts: that, when we enter into the House of Eccles. 5. 1.we may be more ready to beare, to offer the sacrifice of Fools.
VISION II.
Having for some time given too much liberty to my corrupt Will and Affection, I was thus menaced for it in my sleep, by a Mans Voice which I heard; If thou dost these things thou shall be strocke blinde.
This Premonition I receiv'd; neverthelesse still suffered my Corruptions more and more to insult upon me, and vanquish me; till at length I was indeed sufficiently lasht for my Neglect, and proved the truth of those Words, by a sad and lamentable experience: For, whereas I could not long before have pierced the Heavens by the eye of Faith, both in publick and private Duties of Religion; I was now howed downe in my spirit, that (with David) I was not able to look up. Neither could reap halfe that Benefit from any Ordinance, as in time past, (truly, a price too deare to buy folly with!) But then afterwards applying my self seriously (though against the torrent of my Affections) to a Reformation, these Bonds of spirituall thraldome were (by Gods holy blessing) suddenly dissolv'd, any my soule restored to her primitive freedome.
VISION III.
Immediately upon the publication of my Advertisement to the City of London, I had an heavenly Revelation in this nature: As I beheld in the night Visions, lo there sttood before me two Trees; the one tall and straight, beautified with goodly branches, the other onely a rotten withered Trunke, with few limbs: And as I listed up my eyes upon this comely Tree, I espied incontinent through the thick boughs thereof, something in the ayre, in likenesse of a tender Branch, gliding towards me: which I had no sooner discover'd, but (as it were) in the twinkling of an eye, there was a mighty Timber-logge throwne violently at me, by that old Serpent the Davill; which (as I was faithfully inform'd) he east purposely to have destroyed me at an instant: But the Blow, by the good Providence of God, was diverted from me to his Old Tree; which anticipating the stroke with great noyse, both preserved me in safety, and frustrated his malicious Designe. Upon which happy deliverance I was so exceedingly elevated in spirit, that I began with much Divine eloquence to inveigh at this Fiend: but through the Visions sudden disappearance, I was inforced to conclude abruptly, and so awoke.
This Vision, about a fortnight after, gave me good testimony of the Divinity of the Author: For that Wicked-one had now put into the hearts of Some, to cast me unawares into Prison; and that by as cunning a stratagem (I suppose) as ever Judas himselfe was inspir'd with, at the betraying of his Mastery (here most significantly presigured by [Page 34] that sudden and most unfrindly metamorphosis of a tender gliding Branch into a mighty Beame thrown sorcibly at me: the other part being like wise fulfilled in my deliverance from the foresaid Imp-isonment:) Which to reiterate here, will be superfluous; having already given a full accompt thereof, in the former Section.
VISION IV.
About a week after my Commitment, the Almighty (who hath promised us his continuall Presence, whether in Prison or in Death (such Exigents being (indeed) the onely Touch-stones, to try the Gold of true Friendship, from the counterseit Brasse of Hypocrisie) was pleased (not disregarding my low estate) to vouchsafe me another Revelation, as followeth: Being in the spirit by night I beheld (to my perfect apprehension) divers Sunues setting; some of them halfe clouded, and others shining more conspicuously: At which strange and ominous Spectacle (conceiving it a thing so unuaturall, to have many Sunnes in one F [...]ramament) I sell forth with into so great admiration, that I beckned to severall Strangers to behold it: who had no sooner attested this wonder, but the Apparitions fl [...]d.
This Vision I pondered in my heart a good season, unable to render any positive Interpretation thereupon; till at length it fairely unfolded it selfe, in the Dissolution of the late Parli [...]ment; being upon the 22 of Aprill, 1653. Which (under God) was the onely cause of my Inlargement.
VISION V.
Now left happly I should have sainted under those ponderous Afflictions of Imprisonment, &c. then upon me; it pleased the good Lord God, in the meane while to step in to my comfort by this following Vision:
Upon the third Sessions after my imprisonment (as I remember,) the night before my Appearance, I apprehended my selfe to be upon the side of a Mountaine; where standing still a short space, I discovered a Party of armed men, coming up against me: Then looking about me with some terrour, and seeing nothing on my part but a few innocent Sheep; there suddenly came downo a strong Gust of Winde, which beat so vehemently upon this Company, that they were not able to move a foot forward (albeit I and my poor party of Sheep fi [...]t no Winde at all:) Whereat I gave a great Shout, and so awoke from my sleep.
This presage most clearly evidended its Fidelity the day, following; the Beuch having then the greatest and most violent Contestation with me, that ever they formerly had; in so much that some Spectators there present, concluded in my hearing. that I would unavoidably be cast for my Life: Yet, neverthelesse their Spirits were so mitigated in the Conclusion, that they had then releast me upon Baile, had not Justice Hooker (in zeale) oppugn'd the designe, as is before related.
VISION VI.
Presently hereupon I had another more publick Revelation, as followeth:
Being in the Night Visions, and observing the great serenity of the Heavens, through the suns new accesse unto the Apex of the Meridian; upon an instant the whole Hemisphere was over-spread with glittering Conslcllations: which striving to out-vie the sun in splendour, foreed his radiant Beauty at length to wax dim and waterish, and to yeild the selfe same Aspect, that we ofc times receive through a misty-Cloud: And as I beheld with admiration (apprehending it so oppugnant to the Law of Nature, that these Inseriour Luminaries should thus appeare, much more contend with the sun, in the same Hotizon (by which our King CHARLES and all that I conceived to side to side with him (of what Nation soever) were here represented to my capacity, and the states of England by the Stars) there suddenly convened severall Apparitions in the aire, about the bignesse of ships; charging each other vehemently with Great. guns: the Noyse whereof did so sensibly affect me, that it forthwith depriv'd me of my sleep, and so vanisht.
This Vision I saw about the beginning of April, 1653. (communicating the same to some Acquaintance, as my future witnesses:) which was accordingly fulfilled in the first Great Fight with the Dutch, in June following.
I had likewise some premonition of the next sea-Fight in my sleep, by the great thundering of Ordnante I heard about a week before: but [Page 37] the differnt successe of either party I understood not.
VISION VII.
Being in my Chamber, me thought there lay a Dead Man by me in a Coffin (but who he should be I knew not:) and, as I was considering, by and by this Dead. Man rose up out of his Coffin, and stood upright: whom as he turred himself towards me, I presently knew to be the late King; and there upon rising up hastily, said It is the King; And, as I looked earnestly upon him, doubting within my selfe whether it were a Man, or rather a Spirit that I beheld; the king; looking with a very Compassionate eye upon me, said, Alas poor Man! I am no spirit (with divers other words alluding to my Susserings both for himselfe and the king his son, which I understood not;) and thereupon stretched forth his Hand to me, that I might Kisse it: Which as I kissed it, I sound to be the ha [...]d of a Living Man, both for Matter and Warmth: Whereupon I did obeisance to him immediately; but in the meane space, his Majcsty spake to me with a grave sober voice, saying, Worship GOD: then, as I prostrated my selfe in holy worship to God, both the Vision and the Sleep left me.
From this Vision (by Gods assistance) we may extract these five Particulars:
First, whereas I saw the late King [...]ise out of his Coffin, and stand upright, we are thereby inform'd, that God will certainly Raise him up in his seed, and Re-possesse him of his former Kingdoms and Prerogatives. I say, in his seed [Page 38] (for other wise it were an absurdity to thinke it;) and that undoubtedly in his First-borns, Charles the second.
Secondly, from my doubting. whether it were really the King, or onely a Fleeting shape that I beheld, we are thus given to understand, That God will bring in the King, by incredible and unexpected Means; so strange, that Men shall hardly believe it, though they see it: and that in regard of the great Improbability thereof, as to the eye of flesh.
Thirdly, for as much as by my kissing the Kings Hand I found him to be really a Living-man, and not a Spirit, we are thereby assured that his Son, (Charles the Second) shall truly and infallibly appeare, both to vanquish his Enemies, and rule gloriously on his Fathers Throne, as aforesaid.
Fourthly, whereas I made obeisance to the King, before I gave glory to the God of Heaven, and that his Majesty seemed therefore to check me for it, saying, Worship God; it serves to informe us that, albeit all Lawfull Kings are immediately next to the Almighty, by vicinity both of Order, Power and Majesty (according to the testimony of seeto this purpole, object. 17 Holy Writ;) Yet we are not therefore to Idoliz: them, either by ascribing them the glory that is properly and incommunicably due to God himselfe; or by preferring them above God in any thing, whether of Feare or Worship: But that in all things we ought to have the Almighty Principally in regard, and next in order our King.
And Lastly, for the Kings compassionate Carriage towards me in the Vision, I could [Page 39] speak something: but conceiving it here no way necessary, I shall in modesty leave it to the Event.
VISION VIII.
Having not long after in my Evening Devotion prayed earnestly unto God, for a further Confirmation of the Truth of what I had formerly seen, touching this City; the night following I had my Prayers thus answered:
As I was in the night-visions, sitting upon the ground amongst a company of Tall Trees (as I apprehended,) having my two Brothers with me; as I looked up towards Heaven, I beheld the Moon dauncing and skipping about in her sphere (being then newly in the Encrease,) together with the great Beare hard by her, replenisht with a great number of bright glittering starres, as thick as they could stand each by other within the compasse of it: And in the interim, I was given to understand, that the Moon and starres daunced and shone thus for joy, that the sun, the Moou's Husband, was suddenly and positively to Rise againe in his Former Glory: Whereupon I beckned to my Brothers to behold these Wonders: Who had accordingly no sooner seen and attested them, but immediately there arose from the earth a thick noysome Fog; which in short time overspread the whole Heaven, and vailed all srom our sight; seconded with a dreadfull Tempest Thunder and Lightening, which concluded the Vision.
As for the Interpretation hereof, I thus render it:
First, by the Rejoycing of the Moone and [Page 40] Starres, and the Moon's being in the New, I understand all true and loyall Subjects of these three Kingdomes, England, Scottland, and Ireland (but especially of the Church of England; who, laying aside all thought of former sorrowes and persecutions, shall greatly Rejoyce to heare of their Kings Approach (here represented by the Sun, as Head and Husband of his Kingdomes;) who will suddenly appeare in great Glory and Majesty, both to deliver them from this Egyptian Bondage, and also to restore our Church to its Primitive Purity.
Secondly, by the Mist and horrid strome of Thunder and Ligbining, is signified that great and noysome Rout of Scotaries that shall arise, and vehemently oppose the Kings coming: who shall occasion much Warre and Bloud-shed, ere they be subdu'd, and his Majesty set on his Throne.
And Lastly, by those Tall Trees I understand the City of London, where in I lodged at the time of this Vision.
Many other Visions I had, which appeared to me in as strange and wonderfull a manner as These: Y [...]t none so notably, and with such terrour as That of the City of London. Which thing (how obstinately soever this City may oppole and seandalize it) doth sufficiently convince My Conscience of its future (and for their parts too certaine) Accomplishment. Whereunto I wish they would seriously hearken, whilest it is yet day; not as to an idle Tale, or any of those fanatique Enthusiasmes and Frensyes of the Times, to seduce and poison them; but as a Matter of Divine Truth, to excite them to Repentance and Converversion to God and their King: Before that night [Page 41] of their Calamity overwhelme them; and then force them with too late repentance to bewailée their, Neglect of what they are now timely inform'd of.
SECT. III.
HAving now related the Visions themselves, I thinke it not imperrinent to speake something here in their Defence (especially of the Advertisement to the City of London,) by way of propounding and answering all Objections, that may probably be made against them, as followeth:
Object. I.
There are no True Prophets in those latter dayes, Prophesies being ceased.
Answer.
There is no Text in sacred Scripture to that purpose: Indeed Saint Paul saith, I Cor. 13. 8. that Prophesies shall faile: But how? Not by any finall decease, or abnegation to Posteriy (as some fondly imagine,)but no otherwise than knowledge is there said to vanish away. The Apostle, we must understand; in that Chapter, treats much of the Excellency of Charity; esteeming all other Gifts without it, to be but as sounding brasse, and a tinckling symball; since that of Charity is the onely Permanent Grace, that shall afford us its communion, not onely in this, but in the life to [Page 42] come: But when we shall be lifted up above this Earthly condition, as for Faith and Hope, they shall both joyntly cease, in our enjoying their Object: This terrene abstract knowledge, being but in part, shall then vanish away, giving place to that heavenly intuitive, and perfect one, whereby we shall know as we are knowne: Also Prophesie shall I Cor. 13. 12. then faile, and be left behind us, as a thing useless in that Place: And this onely, I conceive, to be that Failing of Prophesie, here spoken of.
Further; it may be said to faile in this sence [...]v [...]: through the multiplicity of False-Prophets, who for gaine or some other sinister respects, shall endeavour (with those ancient Impostors amongst the Jewes, and too many of our late Times) to blinde, harden, and infatuite the eyes and hearts of Men, against Gods Judgements; and (as Ezckicl saith) to dawb their Consciences with untempered morter, Ezek. 13. 10. crying Peace, Peace, when there is no Peace: whereupon God hath, and will accordingly blast their Predictions, and make them Faile. Of which sort of Wolves our Blessed Saviour foretells us, Mat 24. 24, and other places. Neither (I conceive) shall this Prophetical Gift be so Frequent and Common, under the Gospell, as under the Law; forasmuch as we have Now a more Cleare Ministery, than they had: Nor yet doth. the Infrequency vacate the Existence of that Office.
'Tis true (indeed;) when there is a cessation of Sinning, there will be also a cessation of Threatning: and not before: But (alas!) We are no such People; we are Sinners; we are a Polluted Nation, laden with, and most obstinately persisting in Iniquity; and, if God delights in us, must by consequence expect his Threats.
But you will say, He doth this sufficiently by his [Page 43] Ministers: I grant it: But when Men are growne so desperately-wicked, that the Ordinary Preaching of the Word is not prevalent enough to beat downe Sin by denouncing Gods Threats against it in the Generall; his Majesty is then pleas'd oft times to raise up an Extraordinary Prophet, not onely to menace, but also Specificate the Judgement, with the circumstances of Place, Persons, Meanes, Manner, &c. whereby such vile, and impenitent Wretches shall be consum'd: as 'tis cleare, both from the Scripture-Times, and many others succeeding them.
[...]And when not thus by the mouths of Men, to leave us perfectly inexcusable, He then (and Now (indeed) most commonly) proceeds to utter his Comminations, by Prodigies and Luk. 21. 11. fearfull Sights; which shall speak them as loud (if not as articulately) as They: Whereof, 'tis well knowne, we have had sufficient experience in Christendome, and more particularly (to the shame of our Infidelity be it spoken) in this Nation. And if Woe to them that regard not the Ordinary Premonitions of the Almighty; Woe, Woe, Woe (then) to that People, that slight both the Ordinary and Extraordiry together!
If Prophesies are ceas'd, to what purpose (I trow) was that saying of Amos in the Future Tence (chap. 3. 7.) Surely the Lord God will doe nothing, but be revealeth his Secret unto his servants the Prophets? The secret of the Lord is with them that feare him saith David, Psal. 25. 4. His secret is with the righteous, Prov. 3. 3. 2.
But we have a more sure word for Prophesies in the New Testament, I Gor. 12. 28. And God hath set some in his Church, first Apostles, secondarily Prophets, Thirdly Teachers &c. And further, Epbes. 4. 11. [Page 44] When be ascended up on high (meaning Christ) be led captivity captive, and gave gifts unto men. And what gifts? He gave some Apostles, and some Prophets, and some Evangtlists, and some Pastou [...]s and Teachers &c.
The Testimony of Jesus is the spirit of Prophesy. Rev. 19. 10. And where is this seltimony of Jesus to be found? In the Church of Jesus. But we are the Church of Jesus. Ergo we have this Testimoney of Jesus, which is the spirit of Prophesy.
But now me-thinks I heare some objecting thus, Object. that since the Church of Christ hath this Testsmony and spirit of Prophesie, therefore all men in the Church may be a like Prophets, as well one as another.
I deny it: for by the same argument every man Answ. may as well assert himselfe a Pastour or Teacher, (as too many of our late Times have done: of whose Pestilent Doctrine we have had (I thinke) sussicion experience.) Albeit the Church hath the Testimony of Jesus Christ, which is the spirit of Prophesie; yet it doth not therefore follow that every Member of this Church, that hath this Testmony, hath likewise the Spirit of Prophesie: For what (then) were those Gifts before mentioned? Truly, not Common, but Pecular Gift, and Disticular Offices; proper onely to such and such Particular Qualified Persons, on whom they were conserr'd as witnesseth our Apostle, Rom. 12. 6, 7, 8. Having then Gifts (saith he) differing according to the grace that is given to us, whether Prophesie, let us Prophesie according to the proportion of Faith; or Ministery, let us wait on our Ministering; or be that Teacheth, on Teaching; or be that Exhorteth, on Exhortation, &c. Doubtlesse, there were many godly and devout Men in the [Page 45] Church, both in the Prophets and Apostles times: yet but some Few onely, whom God was pleased to honour with those Extraordinary Callings.
It resteth now to speak something of the Nature of Prophesies; which I conceive may be distinguist into these Two kindes: The one touching matters of Faith and Salvation, the other Secular affaires.
As for Prophesies essentiall to Faith and Salvation, without question they are utterly ceas'd and we may accordingly bid them anashema (with Saint Paul) as Doctrines of Devils, and most dangerous Seductions, though preached by an Angel from Heaven; since the Word of God hath already sufficiently instructed us in those Particula [...]s, which may admit of no such Adding or Diminishing. (Neither (indeed) may we expect any extraordinary See to this purpose, 2 Pet. 1. 20. Revelations, for the unfolding of Misticall Scripture, contrary to the Common Sense of the Church.)
But for those touching Secular affaires, as presuch and such Judgements of God to befall such a Countrey or City, or concerning such Reyolutions and Alterations of Governments, or Millitary Events, doubtlesse they shall never cease while the World lasteth.
Who dares (then) so to manicle or limit the Almighty, by denying the Propheticall Influence of his Spirit in these Latter dayes? Why should it not aswell stand with his Mercy to sorewarne London now, as the City of Jerusalem in time past? Is he not the same God from Eternity? The same under the Gospel as under the Law? Yea doubtlesse; With Him is no variablenesse, neither shaddow Jam. 1. 17. of turning. I am the Lord, I change not, faith his Majesty, Mal. 3. 6.
Wherefore, let none of this City so mistake himselfe, as to thinke him Excusable: he has here sufficient Warning; and not onely so, but also authentique, and in no point disagreeable to Divinity. This is none of our New-lights and Discoveries (as we call them) to lead men into Errour, into Heresie, Schisme or unnaturall Divisions and Tumults: but meerely a kinde and friendly Premonition of such an Imminent Judgement. Which to contemne may be sinfull, but no Solecisme in Religion to embrace.
Object. 2.
Suppose there are such Prophesies now adaies, yet why should they be revtaled to a Lay-man, and such an inferiour Iliterate person as you; or not rather to some Learned Divine, or other Eminent Man?
Answer.
For divers Reasons, v. z. God (undoubtedly) saw it not requisite to impart those Things to any Orthodox Divine, lest haply the unconstant Vulgar (who, for the most part, are sway'd rather by Tumult than Reason) might have taken him for some strange Innovator, or broacher of Hereticall Doctrine; and so taken occasion to raisean unjust scandall and prejudice upon his Ministery (an opportunity too welcome to some,) And for our other New Whifflers (as I can no better terme them) our Upstart Evangelists, who are so apt to take gaine for godlinesse, and to turne any way that the winde of their owne private malice or ambition blowes them; the Lord did (question-lesse) [Page 47] foreses, that they, who had already been so unfaithfull in Much, would certainly be unfaithfull in Little; and therefore thought it unnecessary to cast this Pearle before them. In generall (and to be short;) Men of great Eminency, either for Earthly Wisdom, Honour or Riches, were Stewards altogether unfit to be intrusted with this Treasure: For, as for the Wise and Learned Person, how apt would he have been, either (like the Graecians) to spurne at it as Folly; or contrariwise (with Herod) to arrogate it to his owne Wisdome? How hard had it been for the Noble and Heroick Spirits of this world, to have prostituted their glittering Honours to the astronts and scandall of the Times? How like Death had it appeared to the Rich and Voluptucus; the one to have adventured the spoiling of his Goods, the other of his Pleasures? Thinke we that the Rich Miser would not rather have consulted with the Oracle of Plutus, than Apollo? I meane, have chosen rather to incurre the Eternall Displeasure of Almighty God (by neglecting his Message) than one Momentary Frowne from his beloved Mammon? And would not the noysome Prison, barbarous Company, together with the dismall lookes of a continually [...] threatned Death, have caused the soft Gallant to turne back into Egypt, and to say (with those false Disciples) It is an hard saying, who can beare it? Yea doubtlesse. Therefore, to avoid those apparent hazards, the Lord was pleased to intrust this his heavenly Embassy with such a worthlesse Worme: environ'd with none of these gilded Allurements, to have seducted his footsteps from that strait and unerring path of Obedionce to his Creatour.
God is no such Respecter of persons, as to esteeme [Page 48] the more for any Earthly Superiority;but Act. 10. 34. 35. in every Nation, he that feareth him, and worketh righteousuesse, is accepted with him. Few (I presume) are ignorant of those many Examples of Gods Election in this kinde, both in the Apostles and Prophets: How that he lookes not (with Samuel) Mat. 11. 25 Sam. 16. 7 upon the excernall Habit, but the Inward Qualifications of the Spirit.
Doth that great Architect of Heaven and Earth regard Riches? Or He that filleth mans heart with understanding, stands he in need of Humane Wisdome or Parts? Can he not as easily extract his Glory from the Infants mouth. as from the charming tongue of the Oratour? Yes verily: There is neither Age, Sexe or Condition of men that can barre ought from the Gif [...]s and Callings of God. (which as they are without repentance, so likewise without respect of persons:) For by nature, we stand all of us before God in an even Ballance, as to our Persons and Dignities: and here onely lies the difference; That he is worthy, whom God accounteth worthy.
Object. 3.
Though God hath truly spoken by you, yet doubtlesse be will spare this City, as he did Nineveh (notwithstanding the preaching of Jonas) for the sake of the Righteous that are in it.
Answer.
I deny not but that he may spare it; but whether he will I know not. Indeed God is infinitely. mercifull, and his Mercy is over all his workes (as [Page 49] saith the Psalmist, Psal. 145. 9.) But to whom? To them onely that Repent, and tu [...]ne from Iniquity in Jacob, Isa. 59. 20. But if a city shall blesse (and justifie) her selfe in her heart, saying I shall have Peace, although I walke in the stubbornnesse of my owne heart, (although I rebell against God and my Prince, overturne the Government of his Chruch, Persecute his Ministers, bite and devour my fellow Brethren, &c.) thus adding drunkennesse to thirst: the Lord will not spare it; but his anger and his jcalousie shall smock against that City, and all the Curses that are written in the Booke of God, shall lie upon it, and God shall blot out the Name thercof from under Heaven, Deut. 29. 19. Psal. 34. 16. Ezek. 14. 13.
Hath not this City been the onely Source and Fountaine of all those damnable Heresies, Sects and Schismes, which since these Times, as a Contagion, have overspiead this Land? And, as if too narrow to containe her Poison, hath the not infused it as balme, into the bleeding dying veines of poore Ireland Hath she not been the onely Sanctuary of Impostors? That grand Incendiary of Rebellion, both against GOD and his Vice-God, our Lord the King? The Nerves of the late War, fatall to so many Thousands; yet Shee (like the Whore of Babylon) sitting as a Queen without sorrow, blessing her selfe in her Abominations? Is she not Heiresse to Sodome in all her sinnes, of Pride, Fulnesse of Bread, Idlenesse and Want of naturall Compassion? And doe not her golden Apples of pretended Piety, when addue'd in the touchstone of Divinity and sound Reason, resolve (like Hers) to Ashes? Let any man consider these Queries diligently: And if so be he can give me a Rationall Accompt, either from the Word of God, [Page 50] or the exemplary Judgements of other Countreys, Cities and Townes, both at home and abroad (farre in Sinne her inferiours,) why this City should not suffer the Lash in the conclusion, I shall be satisfied. In the meane time let no man condemne me, for discharging a good Conscience in a Thing so cleare both by Scripture, Example and Reason.
Certainly, it may be just with God, to g [...]ve this People over to the blindnesse and hardnesse of their hearts, to leave them to their owne pernicious wayes, and finally to overwhelme them with his Judgements; who have so long time harkened to Apostates and Imposto [...]s, and despised the true, holy and orthodox Ministers of this Word.
Not let any mistake me in what I have heretofore asse [...]ted: I spake not then, neither shall I here speak without limi [...]ation or exception. I say thus: If the City of London (I meane principally the Magistrates thereof, as a particular Body; and more principally those Publick Persons, who assuming the Leg [...]slutive Power, Cast themselves the Supreme of the [...]e Dominions) shall speedily repent them of their former Abuse of Religion, by exalting Charles the Second (son to the late King) to the Crownes of these three Kingdomes, England, Scotland, and Ireland: by re-establishing and maintaining the former Government of the Church of England, both for Doctrine and Discipline; together with the Fundamentall Lawes of our Nation, (which they themselves no farther observe, than to judge their Enemies by.) By suppressing all Heresies, Sects and Schismes (so diametrically opposite to the truth and peace of the Gospell,) together with those mu [...]ering, peeping, sly. catching Wizards, the Astrologers; whose Art tends to no [Page 51] other end, than to six means eyes upon the Starrs, whilst they pick their Pockets; yet dare presumptuously determine of Future Contingencies, a Prerogative God has onely reserv'd to himselfe: By restoring to the Oppressed his just Right, and whatsoever hath been taken from the Church, since these Times, either in Tithes or Offerings: By quelling all manner of Blasphemy, Swearing, Whoredome, Drunkennesse and Prophanation of Gods Ordinances, Demolishing of Chu [...]ches, and Defacing the anciet Monuments of the Dead (than which (for the most part) we have no other memory of their Vertues:) And Lastly, by making provision, in some kinde or other, to suppresse the Lic [...]ntious Dealings of Shop-keepers; that they be not permitted so exceedingly to Exact upon the Ignorant Buyer, (a thing that has attracted so much This (with our Divisions) hath often made the Turks & Insiacls blaspheme thus; Ecce, quales sunt qui Christum colunt: out aut hoc non est Evangelium, aut Illi non sunt Evangelici. Scandall to Christianity, even amongst Heathens:) whereas (as in all Commutative Justice) there ought to be a Just Arithmeticall Proportion, betwixt the Value and the thing Valued, so that neither the Buyer or Seller may receive Dammage: As also that Honest Supervisors be authorized and appointed to Oversce all Manufactures; that Commoditi [...]s, for Substance, Measure & Weight, be made answerable to the standard. I say, if the Grandces themselves, and all other Inferiours of this City shall unanimously, cordially and speedily Repent them of these (most Anti-christian) Eno [...]mi ies, whereof they well know both Heaven and Earth pronounce them guilty; I doubt not, but that they may, with Niniveh, prevent this Judgement. But if contrariwise, [Page 52] they persist in those irrefragable Acts of Hostility against the Truth, when the measure of their Iniquity is full (which I doubt me will suddenly be,) they shall dearely finde, that, though Ezek. 14. 14. Noah Daniel and Job were amongst them, the Lord will not spare them a Minute; but recompence the abuse of hi [...] Patience, with the grievousnesse of his Punishment. And I testisie unto all men, in the Name of Almigh [...]y God, that this City shall speedily become a Desolation.
(Though there be so many False Dawbers within her, some flattering her with a glorious Peace, others telling her that she shall become the City of [...]ighteousnesse, the faithfull City, and I know not what (which God grant she may of his insinite good ness!) to whom I shall onely say thus much (with Jeremiah;) The Prephes which prophesic [...]bJer. 28. 9.either s Peace or of Warre, when the Word of the Prophet shall come to passe, then shall that Prophet be knowlle that the Lord bub truly sent him. In the Jer. 28. 16. meane space. let them beware how they teach Rebellien against the Lord, by resisting this Prephcsie: But rather, If they be Prophers and the Word of the Jer. 27. 18.Lord be with them, let them now make Intercession to the Lord of Hosts, that this Judgement be diverted)
And for the Righteous that are wi [...]hin this City, I see not, but that God may aswell provide them a Zoaror Pella, I meane a Sanctuary or Place of Retuge to fly to, as sometimes he did for Lot, and the Godly Inhabicants of Jerusaiem: and so to avoid that dreadsull Vengeance of God, that shall befall this Place
And now, ô ye Children of Benjamin, gather Jer. 6. 1. your selves to sly out of the midst of Jerusalem; for E [...]ill appeareth out of the North, and great Destru [Page 53] ction. O Daughter of Sion, gird thee with sackcloth Ver. 26. and wallow thy selfe in ashes. Make thee Mourning as for an onely Sonne, most bitter Lamenation: for the Spoiler shall suddenly come upon thee. Ye who turne Judgement to wormewood, and leave off Righteousnesse in the earth, Amos5. 7. seeke HIM that maketh the Seven starres and Ver. 8. Orion, that turneth the shadow of death into the morning, and maketh the day darke with night; that calle [...]h for the waters of the Sea, and poureth them out upon the earth; the Lord of Hosts is his Name. Stand ye in the waies, and see, and aske Jer. 6. 16. for the Old Paths, where is the Good Way, and walke therein, and ye shall sinde Rest for your soules. Seeke Good, and not Evill. that ye may Amos5. 14. Ver. 23. Live, and so the Lord, the God of Hosts shall be with you, as ye have spoken. Take away the noyse of your Songs, and remove the melody of your Viols; and let Judgement run downe as waters, and Ver. 24. Ver. 25. Righteousnesse as a mighty streame. Hate the Evill, love the Good, and establish Judgement in the gate: It may be that the Lord God of Hosts will be gracious to the Remnant of Joseph.
And therefore, barken not (I beseech you) to Jer. 23. 16. the words of your Prophets, that prophesie unto you: who say still unto them that despise the Ver. 17. Lord, The Lord hath said, Ye shall have Peace: and that say unto every one that walketh after the imagination of his owne heart, No Evill shall befall you. I say, harken not unto them; they make Ver. 16. you vaine; they speak a Vision of their own heart, and not out of the mouth of the Lord. For who Ver. 18. amongst them hath stood in the Councel of the Lord, and hath perceived his Word, and heard it? Trust not to Lying Words, that cannot prosit Chap. 7. 4. you, [Page 54] Beware, beware of those Deceitfull-workers, 2Cor. 11. 13. Mat 7. 15, 16. those False. Prophets which come to you in Sheeps clothing, but inwardly are Ravening Wolves. Ye shall know them by their Fruits: Doe men gather grapes of Thornes, or figgs of Thistles? To the Isa. 8. 20. Law, and to the Testimony: if they speake not accoriding to this Word, it is because there is no Light in them.
Cease likewise (my Brethren) them Self-considence, from vaine Trust in Man, whose breath Isa. 2. 22. is in his Nostrils; Boast not that your Treasures are Great, or your Hosts Numerous: For when these two Evils, Fire & Sword, shall befall you,shall then your Riches, I say shall then your Warriours, or your Enthusiafts deliver you? No: Behold they shall be as Scubble; the Whirlewinde shall carry Isa. 47. 14. them away, Vanity shall take them. Your Prophets are Lyars, they Prophesie in Ba [...]l. Your Chap. 3. 3. Champions are Men and not God, your Horses are Flesh and not Spirit.
Isa. 20: I.Woe to the Rebellious Children, saith the Lord, that take Gounsel, but not of Me; and that cover with a Covering, but not of My Spirit, that they may add Sin to Sin.
Jer. 17. 5. Cursed be the Man that trusleth in Man, and maketh Flesh his Arme, and whose Heart departeth from the LORD.
Hab. 2. 6, 7, 8. Woe to HIM that increaseth that which is not His; how long? and to HIM that ladeth himselfe with Thick Clay. Shall they not rise up suddenly thatthat shall bite thee? and awake that shall vexe thee? and thou shalt be for Booties unto them. Because thou hast [Page 55] spoiled many Nations, all the remnant of the people shall spoil Thee: because of Mens Blood, and for the Violence of the Land, of the City, and of all that dwell therein.
Hab. 2. 9, 10, 11. Woe to HIM that coveteth an evill Covetousnesse to his house, that he may set his Nest on high. Thou hast consulted Shame to thy House, by cutting off many People, and hast sinned against thy soule. For the Stones shall cry out of the wall, and the Beame out of the timber shall answer it.
Object. 4.
From whence have you Authority to sound this Trumpet of Prophesie? And what obligeth its to believe it?
Answer.
This Objection involves more than one Question, and therefore will disire more than one Answer: according to the Caution of the Logicians, de Fallacia plurium Interrogationum. But to the First part, to wit what Authority I speake by, I answer, By the same that all the Prophets of God ever did.
Now I conceive a Prophets Mission or Authority, according to Holy Writ, may be distinguisht into these Two kindes: The One Explicire and Vocal; The Other Implicite and Impulsive.
As for the Vocall Commission, it is sufficiently declar'd in Scripture what it is; namely a Positive Command from God to goe, and Doe or Speake this or that, to such and such a Person, City or Nation. As for Instance, Moses his Message unto Pharaoh, Exod. 3. 10. [Come now therefore, [Page 56] and I will send thee unto Pharaoh,] and to the Israelices, ver. 15. [Thus shalt thou say unto the Children of Israel, &c.] That of Jeremiah to the Jewes, Jer. 17. [Thou shalt goc, &c.] ver. 17. [Thou therefore gird up thy loines, and arise and speak unto them, &c.] Againe, Chap. 2. 2. [Goe and cry in the cares of Ierusalem, &c.] That of Ezekitl, chap. 2. 3. [Son of Man, I send thee to the Children of Israel,&c.] And likewise that of Ionab to the Ninevites, chap. 1. 2. [Arise, goe to Nineveh, &c.] were all Expresse and Vocall Commands.
But for my owne part, I pretend not to owe my Authority, as those men could, to a Commission sealed from Heaven, with the voice or words of Arise and got, &c. but to the Latter branch of my Distinction, the Impulses of the Spirit of God in my spirit. Which that it is Equiyalent, and of the same Authority with the Former, is manifest from these Examples: By Jacob, Gen. 48. 21. where he Prophesies that this Seed should Inherit the Land of Cannan: as also, amongst many other things, of the Comming of the Messiah, Chap. 49. 10. By Joseph likewise, Gen. 50. 24. assuring his Posterity in like manner, of the Inheritance of the Promised Land, by Prophesie: Whereupon he gave them an expresse Commandement of carrying with them his Bones, ver. 25. And who of you dare either say They were no True Prophets of God; or that they were so, more than by the Latter way? Againe, what more constituted Samuel a Prophet, than Gods Voice to him in a Vision of the Night, I Sam. 3. 1, 6, 8, 10, 11? And who yet can deny either his Qualification to that Office, or his Authority? I might instance David (the King of that holy Order;) what, more than this Last kinde of Mission, made him so? I might also add Isaiah, [Page 57] Daniel, Ioel, Amos, Obadiah, Nabum, Habakkuk Zephaniab and Malachi: Who All, though they were the Prophets of the most HIGH GOD, and agitated by the same infallible spirit, in the Execution of their Functions, that Others were; (some denouncing the Threats, others the Blessings of God;) yet owed, for the most part, their severall Authorities to the same Manner of Qualification, I doe mine; namely, to Dreames and Visions: Through which the Almighty not onely flowed into their hearts, in the Extraordinary Revelation of his Will; but convinced them also of the Sufficiency and Warrantablenesse of their Authorities in this Way of Calling: As it is cleare de facto from all their Propersies.
Moreover, if herein we may forme Comparisons, Would it be to any purpose (I trow) for a King to commend an Embassie to his Subject, without Commission to deliver it? So to what end should GOD be pleased to impart the Precognition of this Judgement unto me, not Authorizing me to Publish it? The Case I conceive is One. God Mat. 5. 15, 16. likes not to have his Candle bid under a Bushell, or his Talent buried in a Napkin. The Messengers Luke 19. 23. of the Almighty must be Active, not Sleeping spirits. Nay, there was an inevitable Necessity of revealing this dreadfull Vision; lest one day it might have been said to me, as sometime to Ezekiel the Prophet, Their Blood will I require at thiue Ezezk. 3. 18.hand.
God forbid that I should be so much a Traitor, both to this City and my owne Soule, as not to Forewarne them. If I forewarne them not I am a Murderer: And how (then) shall I hold my peace, since no Murderer bath Eternall Life abiding in him, I Joh. 3. 15?
More might be added; but, for my part, I shall not further insilt upon Particulars in this Point; left peradventure, instead of Glorifying God, in the discharge of a Good Conscience, I be found to adde fewell to the Devills Flames; by occasioning many Dissolute Persons, to Fortisie their Absurdities by my Innocent Desence. Onely thus much I declare to the whole World, That (by the Blessing of God) I shall assert the Truth of this Vision, to the Last minute: And that (I trust) out of no vaine or preposterous Resolution.
Thus much to the First part of this Objection.
To the Second part, What obligeth you to Believe me, I answer, Nothing but the Authority it selfe, by which I have spoken; viz. The GOD of the Spirits of the Prophets speaking to me and by me. Nor, know if the same had sometime been objected against the Credit of any or all their Assertions, in their respective Bookes, could the Prophets themselves have given the unbelieving Jewes or Others, any more satisfactory Accompt, than I doe here: there being nothing a parte ante, for the most part, to prove them by, but their owne bare Affirmations. For God, when he determined to bring a B [...]essing or Curse upon any of those People or Nations, did alwaies select One, or (at most) some Few, to promise or threaten it by. And the Revelations they had, were between God and them onely: else, what needed be to have sent Prophets or Messengers, or who should have been the Objects of those Messages, had God Immediately from heaven spoken to all the People, what he did to them?
Or, I beseech you, how otherwise could the Disciples of Christ prove their Authority of being sent [Page 59] of him, than by their meere Relation thereof; since, when they were Commissliónated, there were none present, but either He that did send, or those that were sent? And how could they induce a faith of the Reality of their Mission, to the unbelieving Jewes, farther than by their bare Assertions, that he gave them such Commissions?
But you will say they could confirme their Authority by Miracles. I answer, Though they could and did, yet could the Infidell and malicious Jewes transferre the Operation of them to an Infernall power; as they did, not long before, the Miraculous Workes of Christ, Luk 11. 15. &c.
When the Almighty Father is pleased to imploy a Prophet upon any Divine Embassie to a City of Nation (either to promise this Good, or denounce that Evill,) he (undoubtedly) presupposeth in the Partyes, to whom the Message is (as a Principle in their Ingenuities) a Dociblenesse and Aptitude to Believe it at his mouth: otherwise (if at lest he expects it to finde Credit with any) his Majesty must of necessity condescend, to be the bearer of his owne Errand himselfe, to every Particular Person; and then his Authorizing of a Prophet would be utrerly in vaine, and to no effect. For as in matters of Faith, so of Prophesie, there is nothing Before to Demonstrate the Authority of what is so spoken, but God himselfe, who indeed is Indemonstrable.
And Lastly, you are oblig'd to receive this Prophesie for Truth, forasmuch as it is not, in any part, Contradictory to the Word of God: but what the Scriptures either Maintaine or are silent in. Secondly, since it containes nothing of New Doctrine or Precept, essentiall either; to matters of [Page 60] Faith or Divine Worship: To both which kinde [...] of Prediction we are, by the Apostles commandement (Gal. 1. 9. &c.) to bid Auathema, as Doctines of Devils. Thirdly, in that it is not compos'd of or claimes its dependance from any Noval, or as yet Unbear [...]of Interpretation of the Word of God, or any Part thereof, contrary to that Catholike Sense, the Church hath alwaies rendered thereupon: Which, upon Saint Peters credit (2 Pet. 1. 20.) savours onely of a private spirit, and not of the spirit of God. And Lastly, you are bound to believe it, since it implyes nothing Prejudiciall either to Gods Glory, or the Good of his People: but, contrariwise, forewarnes them of such an Impendent Evill, and also urgeth them, by a cordiall and timely Repentance, to escape it.
Weigh these Things (I beseech you) in the ballance of the Souctuary; and then let this City tell me, whether, by Resisting this Prophesie, they Fight not against God; and shall not at last become as Guilty of their owne Blood, as ever City or Nation was, to whom a Prophet was sent.
Object. 5.
Why works you not Miracles, for Confirmation of your Authority, as the Prophets of old did in their dayes?
Answer.
I grant the Objection in Part, but deny it in the Whole. As to the First; I acknowledge that divers of the Holy Prophets did (indeed) worke Miracles, to confirme the Truth of their Missions; as Moses, Elijah, Elisha and possibly some others: But wherefore bad they that Gift? Not so much [Page 61] to prove their Owne Authorities, as to seale the Truth and Reality of that Function to succeeding Ages, being then but in the Embrio or Infancy, and (for ought we know) a Calling no more expected upon Earth, than That of an Apostle, (the Jewes imagining their Messias to come in a glorious splendent manner, and to raingne among them as an Earthly Monarch, (though (indeed) he did as as Spirituall.) and therefore supposing no use of an Apostle or Messeng to adduce men to his Obedience: For had the Old World expected any such Extraordinary Prophet, they would certainly have given more Credit to the words of Noah. Nor see I why you should more demand Miracles at My hand, than at the hands of all Ministers of the Gospell. Who, as they pretend not to them neither doe I: And as their Function was in its First rise establisht by Extraordinary signes, which were afterwards to cease, so also was the Prophetical Office.
But to the second, I pray what Miracle did ever Noah, I saiah, Ieremiah, Ezekiel, Daniel, Hosea, Ioel, and the other Lesser Prophets doe? And therefore I see no reason why Miracles should be more exacted from Me, than from them; unlesse you will also deny these were True Prophets of God.
It is a sad and Fatall thing for a People to buy their Belief with Miracles. For instance, At how deare a rate did those Israclites purchace them, when they so rebelliously extorted them from that holy man of God, Moses? Did not all their Carkasses fall in the Wildernesse, for their Unbeliefe, and were never suffered to enter into the Land of Promise? And what (I trow) attended those miserable Jewes, when they tempted our Blessed Saviour [Page 62] to shew them a Sine? Did he not théreupon them, That no other sign should be given them than that of Jonas? A signe (forsooth) they must have, and a signe they had: A signe that seal'd them up to the utter Ruine of their Countrey, & to their sad Captivity and Dispersion (for above these 16. hundred yeares into all Nations under Heaven. Nor may this City of London (for ought I know) receive any casier Doome, if they thus suspend their Beliefe, upon the sco e of expecting Miracles and Signes, as the onely Probata's of the Truth of this Prophesie.
Neverthelesse, as Stones are capable to be made Children to Abraham, I am as obedientially subjective to the same Almighty Power, to be made (if he seeth it good) as well a Worker of Miracles, as a Prophet of Fu [...]ure Events. But I much feare, if that Hand should worke such things in me and by me, you would onely be permitted to see them, and be bursed in the Ruines of the Judgement.
Object. 6.
How belongs the spirit of Prophesie to You, not being a Minister; since all, or most of the Prophets recorded in Scripture, were either Priests or Priests Sons.
Answer.
A Minister indeed I am not, but I am the Son of a Minister; and in that respect, may (God calling me thereunto) as rightly claime that Office and Spirit, as any of the Sonnes of the Prophets ever could; inasmuch as the Ministeriall Priviledges under the Gospell, are of Greater extent than the Sacerdotall under the Law.
Object. 7.
Why! there have been divers Sectaries and Wizzards, that have as much pretended to Prophesie and Revelations as you; yet have failed exceedingly, and their words come to nought.
Answer:
Truly, I did this Thing in all Well-meaning towards God and Man, and should as unwillingly be the Promulgator of any Error or Heresie therein, as ever Nicholaus was of that damnable Doctrine of the Nicolaitans.
Though I must confesse I have much deviated from the Commandement by Humane Infirmity (as who of the most Renouned of Gods Servants hath not done it?) Yet (I praise God) I never wilfully spurn'd at it, as Those have done; nor run a Whoring from the Doctrine or Discipline of the True Church, by presumptuously Condemning them, on purpose to pursue the Devills False Alarums, and the Dictates of my Owne Fancy, (like to Aesops Ape, that mistooke a Gloe-worme for a Flame:) But am considently perswaded that HEE, who hath begun so good a Worke in me, in not suffering me to digresse from the Essentialls of my Religion [...] will also Perfect it to the end, by stating my Judgement aright, in matters Circumstantiall.
I thanke God, I was never yet so Ambitious and selferopinionated, as to thinke my selfe wiser than my Teachers (being Orthodox Divines of the Church of England:) but alwaies be [Page 64] content, gladly to flag my weake Judgement to their grave and learned Arbitrement in points of Doctrine.
He that is begotten of God, keepeth himselfe, and that Evill-one toucheth him not, 1 John 5. 18. I say, Prov. 10. 17. he that is begotten of God, adhering to the Doctrine and Discipline of the Church, &c. without doubt God will so keep and direct him in all his wayes, as that the Evill-one shall by no meanes Touch him, or so infect his Judgement with any Idle Frensie, as to make him to believe a Lye, or run when he is not Sent.
But as for those People, who thus obstinately adhere to their owne Private Braines, and singulartity of Opinion, in matters of Religious consequence; Prov. 28. 26. Jude, 12. it's no marvell, though they be tossed and burried about with the Tempest, as Clouds without w [...]ter: And well may that whole Fabrick of Profession receive a dreadsull Precipice, when built onely upon the Sand of such mens wandring Phantasies. Mat. 7. 26, 27. Whom, for my part, I am as farre from thinking to be True Prophets, as those star. gazers, you here speake of; who are so apt to drowne the First Cause in Second, by attributing such and such Efficiencies to the Stars, which are the sole Prerogative of the Creator; of as from taking a Devill, cloath'd in the shape of an Angell of Light, to be a good Genius. Certainly, he that is seduc'd by a Fallible spirit in matters of Religion, can hardly (I suppose) be directed by an Infallible, in things of Lesser moment.
'Tis a sad thing for a Christian to be corrupted in his Manners, more sad in his Faith. Wherefore let those sectaries beware how they persist in such wilfull Filthinesse and Rebellion against Gods Ministers; lest he justly give them over to their [Page 65] Filthinesse still; and make them know in the end (though then too late) that it is a fearfull thing to Heb, 10. 31. fall into the hands of the Living God.
He is no man (forsooth) now a-dayes, that followes not the Newest Fashion as well in Religion, as in Apparrell; and has not as great Variety of Phantastick Opinions, as Proteus of Shapes. Oh, how sweet is that thing. that savours a little of Novelty! And to be the Ring-leader of Faction! there is no higher point of Honour or Felicity in the world! The very Quintessence of Ingenuity! Nay, we are now growne so super-wise in these Latter Times, that every supercilious Cothncy (whose Master-piece of Learning consists onely in studying a News-book) can find Rhetorick enough to call our Fore-fathers Fools, (surely a Prodigious brood!) And every Mechanick (that never knew ought above the predicament of a Needle or Coblers Last) presume to vie Parts with the most Exquisite Divine. And so Lynceus ey'd are we that (it seems) we have found out farre Nearer wayes to Heaven, within few yeares, than ever were heard of since the dayes of Adam. 'Tis well! If they are dispos'd to try Conclusions, let them walke in the light of their owne Fires, and in Isa. 50. 11. the Sparkes that they have kindled: I say, let them follow their New-invented Roads. Our Saviour, I am sure, tells us (and I hope the Best Dictator) Mat. 7. 13, 14. but of One way to Heaven, not Wayes: And that so strait and Narrow, that (I doubt me) its Direct Lineaments will hardly admit of a Parallel, ct other deviating Foot path, unlesse to Hell.
And not sorgetting here those Astrologers or Wizzards before mention'd, who (like Beasts) are led meerely by Sense, and the darke-Lanthorne of [Page 66] Naturall Instinct (be their pretences what they will;) let them beware, left gazing too much upon that glittering Looking-glasse of the Creature they fall at last, with the Philosopher, into the Waters of Confusion. I pray God give us grace, to inquire our Destinies at the heavenly Oracle of his Word; where we shall finde Rest to our soules!
The Abusers of this Science of A stronomy are those onely I here reprehend; namely; of the Judiciall part thereof, called Astrology: Who in calculating a mans Nativity, will undertake to preseribe him his Destiny upon Insallible termes, without reference to the All-ruling Providence of GOD, or the Good or Bad Change of mens Manners: Thereby making the Stars to be Gods themselves; which may onely Incline, not impose a N [...]cessi [...]y in anything. Alas! what a small Distance of Time was there betwixt the two Nativities of Jacoh and Esau; Yet what Vast Dispality in their severall Qualisications and Fates?
Nor doe I deny the Influence of those Heavenly Bodies upon things sublunary, to be Mediate, as to the causality of Contagion, change of Aire, or such like Procatarcticall Impressions: nay, and upon divers Publike Revolutions, as Warlike Events, &c. according to the Tex, Judges 5. 20. where the stars in their courses fought against sisera: So that (questionlesse) when the Almighty is pleas'd to bring any Epidemicall Plague or Blessing upon a People, the Heavens are accordingly dispos'd, either for their Good, or their Hurt: Yet neverthelesse (without the super-naturall Dictamen of the Creator himselfe) to determine either How or When; is (I conceive) a thing absolu [...]ely Inscrutabie, and too Enigmaticall a Study for Humane [Page 67] Braines: As witnesseth that reprehensive speech of Christ to his Apostles, (Act. 1. 7.) It is not for You to know the Times and the scasons, which the Father hath put in his Owne power, The secret things belong unto the Lord our God, Deut. 29. 29.
But to come to the Period, 'Tis Sin only which beares that Grand Influence upon the Vicissitude of our Fates: So that though we may salsely attribute it to this or that Aspect of the Celestiall Bodies; yet we shall certainly sinde That Affliction springeth not from the Dust of the Earth (or Job 5. 6. from the Stars,) but Man suffereth for his sinne, Psal. 107. 17.Lam. 3. 39. Neither cometh promotion from the East, or West, or North, or south, (as the Psalmist tell us, Psal. 75. 6, 7.) but God is Judge himselfe (not the Creature:) who puticth downe one, and setteth up another. The Lot is cast into the lap: but the whole Disposing thereof is of the Lord; Prov. 16. 33.
These Things considered, it's cleare that such Men want even the Ordinary spirit of God, to make them Christians: If so, much more the Extraordinary to make them Prophets. Upon which account, I suppose (then) we may well terme them Pagans, and doe them no wrong. Wherefore let them. for shame, lay aside their Schemes and Optick glasses, and breake forth (with the Apostle) into this heavenly Admiration; Oh the Depth of Rom. 11. 33.the riches both of the wisdome and knowledge of God! how unsearchable are his Judgements, and his Wayes past Finding out!
We see he [...]e by wha [...] Dangerous Principles these Astrologers worke: Yet (alas) how openly are they [...]requented hy Multitudes of besotted People, especially the Inhabitants of this City London! What? Is it because there is no God in Israel, [Page 68] that thou seekest thus to Sooth-sayers and Wizzirds? if thou hast lost any thing, get it againe, if thou may'st by Lawsull meanes: and be more care full for the future, of what thou hast. If thou canst not, subscribe with humility to the Divine Pleasure; and examine thy selfe, whether thou hast not deserved this Losse at the hands of God; remembring that Nothing besalls thee, without either his Permission or Appointment: For, as He gives, so also he taketh away, When, Where, How much, and from Whom he listeth. Art thou desirous to know thy Fortune (as they call it?) Live Religiously, and doubtlesse thou shalt not faile to live Happily. If the Almighty be pleased to blesse thee with Riches; imploy them, as a good Steward, to his Glory: Otherwise, in the very act of mispending them, thou shalt read a Baggatly End in such lively Characters, that none of these muttering Wizzards can either Imitate or Alter. Or is Poverty thy lot? Be content there with, and wait upon God by Prayer; seeking first his Kingdome and Righteousnesse, and all other things shall (in a Competent, if not Abundant manner) be added unto thee. Art thou tossed with Affliction? Convert it a good use, Piety and Patience; st [...]iving more to divert the Torrent of thine Iniquities, than the streame of thy Miserits: Then shalt thou certainely sinde, that either they Affictions shall be speedily remov'd stom thee; or thou enabled to beare them, whilest they last. These (Man) are sent but to purge and pollish thee, from that earth. contracted Filth, that has so long render'd thee Odious to God, and Hatefull to Good Men. If thou Heb. 12. 8.beest wholly without Chastisement, whereof all are partakers,1Sam. 28. 8.then art thou a Bastard and no son. But beware, beware (I say) of seeking, with Soul, to the [Page 69] Witch of Endor: lest, as he, thou prostitute thy body to the sword of Gods Temporall Vengeance, and thy soule to his Eternall.
Thus much by way of Digression, to reprove this sort of People, as also to answer this Objection.
Object. 8.
What accompt can you give give us of any Prophet, that has risen since the Apostles times?
Answer.
A very good one: Lib. 7. cap. 12. Josephus, in his History de b [...]llo Judaico, tells us of a Man, that day and night walked about Ierusalem, prophesying her Desolation in these words; Woe to Ierusalem I woe to Ierusalem, &c. Whereupon the Citizens being much terrified and amaz'd, would oft times beat him sorely to suppresse his Clamour: Neverthelesse he still persisted in his former dolesull Elegie, Woe to Ierusalem! Which Woe was (indeed) soon afterwards accomplisht in her Last Destruction by Titus. This Threatning, according to Iosephus, was first denouneed against the City in the 65. yeare of Christ, and the seventh before the siege. Whence it is cleare, that the spirit of Prophesie was not then ceas'd. Moreover of Late years in Germany there arose a Prophet, who exactly presag'd those bloody Massacres and most deplorable Calamities, which befell that Countrey. To speak nothing of Paulus Grebnerus, the Prophet of Portugalt with sundry Others; whose Predictions how wonderfully they have been fulfill'd in our Age, is known to most.
I must now be content to end abruptly, in the midst of those manisold Presidents, which I am confident Succession hath afforded us. For my part, I was never much Conversant with the large Volumes of History: The Times (I thank them) have sufficiently obstructed my Progresse in that particular.
Object. 9.
Those are a kinde of strange and soolish Representations in your Vision, touching the City of London, as Bulls, &c.
Answer.
I desire that they be compared with the Types of the Scripture Prophesies: As where the speedy accomplishment of Gods Word is signified to the Prophet Ieremiah, by a Rod of an Almond-tree; and Jer. 1. 11. 13, 14. the great Judgements of Iudea and Ierusalem, by a Boiling Pot: Where the Overthrow of Media and Pers [...]a, by the King of Grecia, is presigurated unto Dan. 8. 3, 5, 6. Chap. 7. 7, 21, 25, Rev. 13. 1. Am. 7. 8. Chap. 8. 1, 2. Zach. 5. 1. Deniel, by a Ram and Hee-goat; As also that grand Antichrist both to the Prophet Dan [...]el and Saint Iohn, under the similitude of a Beast with seven heads and ten hornes: Not recording Amos his Basket of Summer, fruit, his Plumb [...]line, neither the Flyingroll of Zachary, with sundry other Emblemes in sacred Scripture: And then let any man tell me how much These are inferiour to Them!
I know the humour of most men is to Carpe at any thing, that agrees not with their owne private Palats, as Mad and Ridiculous: Which Mimicall Cu [...]iosity (sor my p [...]t) I shall neither much observe or study to satisfie.
Object. 10.
Whence had you the Interpretation of that Vision, being not reveal'd to you in auricular Words?
Answer.
I received it by Divine Instinct, or srom a most prevalent Perswasion, and secret Prompting of my Intellect, both at the sight of the Vision, and asterwards: And that in Generall Notions, though not digested into a Method, till my publishing it. To or from which I dare not adde or diminish the least Tittle. Which said vision appeared to me about a Fortnight or Three weekes after the Kings Routing at Worcester, in the yeare 1651. When there were the least visible hopes of a Resurrection to that Royall (thou Here Contemptible) Party.
(Well! 'Tis good for a man that he beare the Lam. 3. 27, 31. 1 Sam. 2, 10. Yoke in his Youth (saith Ieremy:) The Lord will not cast off sor ever; but in due time he will give strength to his King, and Exalt the horne of his Anointed.
Object. 11.
You said that the King should onely destroy that Government which was then extant at the time of your writing: which came not to passa, for it was dissolv'd by their own Party.
Answer.
What I spake then, I shall affirme now, which is thus; the King (by Divine Assistance) shall destroy [Page 72] this Anti-monarebie, that hath thus long, and still opposeth his accesse to the Crownes of Great Britaine and Ireland: into how many Monstrous shapes soever it be transform'd through Private Divisions, that just Lot of Rebells.
Object. 12.
You say that the King shall Totally burne the City of London with Fire: There may be some spoile done perhaps, but not so Great as you speake of.
Answer.
Whether the Ruine shall be so Epidemicall, as not to leave an House standing, I cannot determine: but thus much I gather from the Vision, that the City will receive a most dreadsull and deplorable Desolation: And that so Great, that I doubt me it will refigne the Glory of Metropolis to some other Place.
Object. 13.
If the King comes in by the Sword (as you say he will) 'tis to be feared the whole Nation will rue it, aswell as the City of London.
Answer.
No such matter: the King, I am confident, will be more Compassionate to his Native Countrey than so; yea and to the City of London also, if they will but submit like Subjects. Thus much I understand from the Vision, that (as I have [Page 73] already hinted in my Advertisement) He will not stand in his march to Offend either great or small, otherwise than in his owne Just Defence; but addresse himselfe with all possible Expedition, to the said City of London.
Object. 14.
Your Vision may as well relate to the Duke of Yorke, as his Brother Charles, or to a Man of some other Lineage.
Answer.
I deny it: for the Duke of Yorke is of a Lightbrowne Haire, and consequently could not be here represented by that Apparition being Black: but it must of necessity signifie his Elder Brother, CHARLES the Second, who is a Man of a Black Complexion. And further, it is most improbable (and indeed absurd to thinke) that a Man of onother Stock or Lineage, should run the hazzard of an uncertaine and desperate Warre, to gaine another Mans Rights; I say, to obtaine that, wherein he can neither assure himselfe of Providentiall Assistance, or the Prayers of Good Men; and knowes not how soon a Second Warre, as hoc and violent as the Former, may fall upon his head from the True Heire.
Object. 15.
You say that the Army, which shall restore the King, shall come from Scotland; implying (perhaps) that the Scots shall be the Principall Actors.
Answer.
Indeed I cannot answer you to that positively, either in the Affirmative or Negative: but thus farre give me leave to render you my Opinion: That God, I scarcely believe, will ever make that giddy-brain'd, treacherous, hypocriticall Generation, the Presbyterian Party (who were the First Gamesters in this Religious Cheat) chiefly instrumentall in so Good a Work. God (as we may read at large in Sacred History) doth most commonly (and indeed alwaies) make Wicked men the Rod of his Justice to Afflict his Church; seldome his Providentiall Hand to Reftore it.
Neverthelesse, though that Kingdome of Scot [...] has been so abominable from its first rise, as of an Hundred and odde Kings of theirs, to bring Fisty to an untimely Death; I see not, but that God may use them as Instruments; though not so much in Restoring the King, as in executing Vengeance upon this City of London; a People as expert, though not so old, in Rebellion as They.
But, to deliver you my Thoughts more clearly; the King, I conceive (undre God) will owe his Restauration to a People, qualified with a more Sound Religion and Better Principles, than the Scott. Who will onely make use of that Countrey, [Page 75] as a Road into a Better: And in his March (perhaps) attract some Few Honest Soules from amongst them; who have not yet bowed the Knee to that Baal of Presbytery.
Object. 16.
Can you prove this Judgement upon this City individually by the Word of God? We must have all things prov'd by Scripture:
Answer.
Indeed I cannot digito monstrare (as the Poet saith,) or prove it by any apodicticall or oftenfive Argument, from this or that Text of Scripture: neverthelesse I deny not, but that some Prophese thereof may possibly include it, whereof (for my part) I pretend not to be an Interpreter; it being a Worke, as I conceive, peculiarly appertaining to the Clergy, not to Laicks; though (to their shame be it spoken )so many Illiterates presume now-a-dayes to mantle them with an Expositors Gowne, albeit in so doing they teare the Text in pieces, and make each Period to look more wayes at once, than double fac'd Janus; Themselves the meane time wondersully over-joy'd to see how like Apes they look in that Golden Coat.
Cursed is he that SeeDeut. 12. 32. [...] [...]er. 26. 2. addeth or diminisheth, Deut, 4. 2. Rev. 22. 18, 19. But he that gives a False Interpretation upon the Word, is guilty of Both; for he not onely makes it to signifie what it doth not, but also makes it not to signifie what it doth; Ergo all False Interpreters are Cursed.
And though the Scriptures speak not of this Judgement in terminis, as I can finde, yet let is suffice, that it is not contracy to Scripure, but what [Page 76] (as I have said In my Answer to the fourth Objection. before) it doth either maixtai [...]e, or is silent in,
Now (1 say) for the nominate or specificative Enarration thereof, the Scriptures (so farre as I understand) are silent: But though so, yet in the Generall they speak and prove it to the full; forasmuch as this City, 'tis well knowne to the World, hath equalized, if not exceeded, the sins of Any of Those there spoken of, on which the Almighty hath long since poured out the vialls of his Indignation, even to the utter and finall overthrow of some of them; Which severally to accumulate here, will be superfluous, being already so well knowne to the Reader: Neverthelesse, give me ieave to instance in some Few (and those partakers of the most remarkable Plagues) Sodome and Gomorab: I pray, what are recorded to be the Crying sins of those Cities? Onely Pride, Fulnesse of Bread, Idlenesse, and not Strengthening the hand of the Poor and Needy. Well, and how far (I trow) have we come short of them in all These? Nay rather, how farre have we our-stript them? And not onely so, but have we not hereunto added many High and Execrable Provocations (where of I have somewhat hinted already in my Answer to the third Objection?) And, which is that grand aggravation, committed them against a Greater Light than They had? Now, if in all These the City of London can prove her selfe to be Lash-free, by the Word of God, and not liable to be made a President for sinne, as she hath been a President to Others in sinne, and in That principally which is In that it is of a more spreading nature. worse than Witchcraft, 1 Sam. 15. 23. then may she also explode this Prophesie of mine, as a Thing False and Unwarrantable.
Now to the Latter part of the Objection, namely, [Page 77] We must have all things prov'd by Scripture; This is indeed that Grand Exaction of the Times, whereon all our new-fangled Opinionists found their Arguings, and 1 Tim. 6. 5. perverse Disputings against the Truth: Hence they deprome their Eph. 6, 16. Fiery Darts and Weapons, to affront All that likes not their palats; especially that beares any front of Decency either in Church-Order, or Pious Duties. Nothing (forsooth) must be received by them for Creditable, but what is backt with an Expresse Text from Scr [...] pture, though the sence, [...]ntimation and Inference, which is the soul of Scripture, be never so much for it. But if they 2 Tim. 4. 3. itchingly affect any thing, that makes for their owne Faction, so it weares the cloak Scripture, they straitway hug it for undoubted Verity: though as falsely and wickedly applyed, as That out of the 91. Psalme was by the Mat. 4. 6. Devill, for our Saviours breaking his neek from off the Pinacle of the Temple.
We are growne so stif in the hammes of late years, that we will not Kncel, no not so much as in Holy Duties, untill we first dispute it by Scripture; nor then neither: Nay, and so far are we from Kneeling our selves, that we will either scoffe at, or binder those use it. But did not Scripture command it (as it doth at large, in the examples of the most Eminent Men there recorded, as also of our This instar omnium, Mat: 26. 29. Mark. 34. 35. Luk. 22. 41. Saviour himselfe, that Best Patternes (I presume) and most Imitable,) yet know, that the Practice of Antient (and Better) Times may sufficiently evince this Point: Yea, and Common Reason it selfe (if we have so much of Men in us, as to consult with it) will tell us, that we cannot be too Humble in our Addresses to Heaven. If Humility be the greatest testimony of our Zeale, certainly this humble postu [...]e of Kneeling is the [Page 78] greatest specimen of our Humility; according to that of the Psalmist, (Psal. 95. 6.) O come, let us worship, and bow downe; let us Kneel before the Lord our maker.
But what speak I of Kueeling? Our Timist, are now grown so haughty and supercilious, that in time of Divine Service in Gods House, they will hardly vouchsafe him the putting off of their Gaps; but stand gaping in the face of the Almighty (being then especially Mat. 18. 20. 1 Cor. 5. 4. present in his O [...]dinances) with as little, or lesse Reverence, than at a Masque or Stage-play in a Theater; yet (which is worse) Justifie themselves in so doing: Which thing, I am confident, most of them would either not dare, or be asham'd to doe, before their Earthly Superiors, though but Men. But, thou irreverent and prophane Wretch, who art thou, that thou shouldst be affraid of a Man, that shall dye, and of the Son of Man, which shall be made as grasse? yet forgettest and fearest not the LORD thy maker, that stretched forth the Heavens, &c. Isa. 51. 12. 13. If be a Father, where is mine Honour? and if I be a Master, where is my Feare? saith his Majesty, Mal. 1. 6. See to this end Psal. 89. 7. Psal. 96. 6. I Chro. 16 30 Eccles. 3. 14 Luk. 12. 5. Rom. 11. 20. Againe, Serve the Lord with Feare, and rejoyce with Trembling: Worship the Lord in the beauty of Holinesse, Psal, 2. 11. 1 Chron. 16. 29. And whereto think'st thou is this Feare and Holinesse terminated? to the Soul onely? or the Body onely? No verily, to neither in disjunction, but to the whole Man, as the Apostle witnesseth, 1 Cor. 6. 20. Glorisie God in your Body, and in your Spirit: Thereby ratifying that great and approved Axiom in Divinity; Actio est Suppositorum. God will be Sanctisied in all them that draw neere him: that is to say, If we will not sanctifie him, by a filiall and reverent deportment in his Service, he will assuredly sanctifie himselfe [Page 79] on us, by confounding us with his just Judgements. And surely he is as Unsound in Divinity, that severs or opposeth the Duties of Soul and Body, in matters of Holy Worship, as they Irrationable in Philosophy, who say that a Soule or Body is the Compositum of Man, when disserv'd, or apart one from the other.
Christ dyed to redeemethy 1 Cor. 6. 20. whole man, Body and Soule; and if by his sacred Bloud-shed thou clense not thy selfe from corporall, aswell as mentall Prophanenesse, thinke not one day to appeare before him spotlesse and unblameable.
Wherefore, laying afide all Contention and spirituall Saucinesse in Holy Duties, let us from henceforth serve our God acceptably, that is with Revereuce and Godly Feare (as S. Paul admonisheth, Heb, 12. 28.) For, as it is impossible to please God without Faith, so is it also inesfectuall to serve him without Reverence.
I might farther lash the Profanity of the Times, wherein they have departed not onely from the Practice, but also Precept of the Antient and First Churches (if at least there be any symbolum Apostolicum, or Patcr-Noster Cum mul [...] altis but that I soem not to digrede, or erre (as they say) the world over, I goe on.
Object. 17.
What should move you to stand thus for Kings and Bishops, and the Former Government of the Church of England? may we not be more happy in other Constitutions?
Answer.
No: In the First place I look upon the Office of a KING, as the very Essence of Government, and Primary Cause, from whence (under God himselfe) all Civil Powers derive their Being, and Ecclesiasticall their Conservation, & in suo Esse & Bonè Esse: Or that true Center of Consistence, whereunto the, Lines of all Christian Order and Unity are directed. A R [...]giment, without controversie, most agreeable to the minde of God; as bearing the Nearest Analogie to that of His, being the Universall Monarch of Heaven and Earth.
A King is the Splendour of the Church, the Beauty of Israel, saith the; Text, 2 Sam 1. 19. [The Bea [...] of Israel is slaine upon thy bigh places.] A Nursing. father and Adorner to the Common-weale, a Feeder of the Flock of God, Isa 49. 23. [King shall be thy Nursing fathers, and their Queens thy Nursingmothers] 2 Sam 1. 24. [Ye Daughters of Israel, mcep over Saul, who cloathed you in Scarlet, with other delights, who put on Ornaments of Gold upon your appearall and Psal. 78, 70, 71. [He those David, his servant, he brought him to Feed Jacob his people, and Israel his Inberitance. So he Fed them according to the integrity of his heart, &c] A Buckler to his [Page 81] Subjects; and that in so High a nature, that Solomon pronounceth a dreadfull Woe upon that Nation, whose King is a Childe; Eccles. 10. 16. [Woe to thee, O Land, when thy King is a childe.]
A King (under God) is the onely Preservator both of Peace and Order in the Church, the Bass of Uniformity: Which holy Office of Superintendency or Chief- [...]uletship (a King's being no more) was no sooner suspended amongst the Israelites, (Judg. 17. 6.) but the whole Fabrick of their Government, both Ecclesiasticall and Civill, began immediately to Precipitate, like an unfounded Structure: Every man doing that which was right in his own eyes: Till at length there was no Peace either to him that went out, or to him that came in.
Morcover, He is Gods Vice-gerent upon earth, swaying his Scepter Divino Jure [By me Kings reignt] (saith the Almighty) Prov. 8. 15. He is the Lords Anointed, a Man constituted and set up by Almighty God to reigne over his people, (immediately next to himselfe) as Supreme Head and Governour: Instance in Saul, I Sam. 9. 15, 16. and Chap. 10, 1. [Now the Lord had told Samuel, &c. tomorrow about this time I will Send thee a Man cut of the land of Benjamin, and thou shalt Anoine him to he Captaine over my people Israel. Then Samuel took a viol of Oil, and poured it upon his head, and kissed him, and said, Is it not because Lord hath Anomted thee to be Captain over his Inheritance?] Instance also in David (that best of Kings) I Sam. 13. 14. [The Lord hath sought him a Man after his owne hea [...]t, and the Lord hath commanded him to be Captain over his people.] Chap. 16. 1, 13. [And the Lord said unto Samuel &c. Fill thine borne with oyl, and goe, I will [Page 82] send thee to fesse Bethlehemite: for I have provided me a King among his sons. Then Samuel took the born of oyl, and Anointed him in the midst of his brethren.] As also Psal. 89. 20. [I have found David my servant, with my holy oyl have I anointed him.] And Dan. 2. 20. [Blessed be the name of God for ever and ever, for wisdome and might are his: And he changeth the times and the seasons: He removeth Kings, and setteth up Kings, &c.] Hence (then) it is cleare, that the Office of Regall Supremacy is of Divine Institution: And as it first derived its Originall, so stil holds its Being and Wel-being of the same power: so that whosoever resists that Power, resists the Ordinance of God; and shall (consequently) receive to himself Damnation, Rom. 13. 2.
Nor is he onely thus next HIM, bypropinquity of Order, but likewise of Power, Honour, Majesty, Piety and Wisdome: viz He is the onely Potentate upon earth: Terrible in Wrath, and in power Irresistible; Prov. 19. 12. Chap. 30 31. [The Kings Warth is as the See further, Prov. 20. 2. roaring of a Lion, against whom there is no Rising up. Yet in the Light of his Countenance is Life, and his Favour as a Cloud of the latter raine.] chap 16. 15. chap 19. 12. For Honour; He claimes our Reverence and See Ec. cles. 8. 2. subjection by Divine Authority: I Pet. 2. 13. Submit your selves to every Ordinance of Man, for the Lords sake, whether it be to the King as Supream] And that next and immediately under God himselfe, ver. 17. [Feare God, Honour the King:] See to this purpose, Prov. 24. 21. Yea, he commands our Alleagiance so strictly, that we are not to harbour the least Evill of his Majesty, in our most received Ejaculations; Eccles. 10. 20. [Curse not the King. no not in thy Thought, and curse not the Rich in thy Bed chamber, &c.] But contrariwise, we are exhorted to Pray for Him; I Tim. 2. 1, 2. [Page 83] [I exhort, that first of all, supplications, prayers, Intercessions and giving of thankes, be made for all men: for Kings, and for all that are in authority, that we may lead a quiet and peaceable life in all godlinesse and honesty.] A King is likewise a Person compos'd of such excellent See to this end, Prov. 20. 8. Majesty, that the God; Ps. 82. 6. [I have said ye are Gods.] And on whom were there ever so rich endowments both of Piety and See to this purpose, 2 Sam. 14. 17. 20. Prov. 25. to Chap. 16. 10. Wisdome confiri'd, as upon Kings? David, being a Man after Gods owne heart, and Solomon the Wisest of Men, I Sam. Act. 13. 22. I King. 3. 12. Chap. 4. 29, 30, 31. 2 Chron. 1. 12. Chap. 9. 22.
Nay (lastly;) the name of a King is such, that it commands Subjection from the very Bruits; the Lion being King of Beasts, the Eagle of Birds, the Dolphin of Fishes, and the Basilisk of Serpents: Yea, and the Devills themselves doe also acknowledge a Supremacy in their Prince Beelzebub, Luke 11. 15. And if Devills have such a Principle of Good left in as Subjection is, shall Men, nay Christians onely, deny the Authority of the Regall Office, and disband Allegiance to their Soveraignes? God forbid! For my part, I am clearly of this opinion, That those Men, who can dispense with the butsting of these sacred Bonds, by which we are thus tyed both from Divine and Humane Institution (as (indeed) we have a naturall propensity to nothing more than Disobedience to our Superiours,) will not be long ere they shake off the Yoke of Christianity it selfe with it; and bid adieu to all Faith and Humanity towards God and Man.
But (peradventure) some may yet object the Illegality of the Kingly Office, from that of Hosea [Page 84] (chap. 13. 11) I gave thee a King in mine anger, &c. I answer, That God was (indred) displeased with the Israelites, for asking them a King: But how? Not as to the Office of a King, but to the Wickednesse and Insidelity of their Demand, (as appearech in the foregoing verse of that Chapter;) considing rather in the weake helpe of a Man, than in the All-sufficient Providence of GOD, that great Rock of their Salvation.
Suppose it might be granted that this Office of Kingly Supremacy was displeasing to God, in its First Insti [...]ution: Yet never [...]helesse, when once it was Brought in, and firmely Setled in the Church, we sinde that God did ever afterwards so well Approve of and Desend it, That whosoever Opposed that Regiment, either by Open Warre, or secret Plottings, to transserre it into some Other, or by doing any Personall Violence to the Prince; were in due time brought to Condigne Punnishment, and suffered as Traytors and Rebells: As appeare hath large, both from the Scriptures themselves, and in H [...]stories of all Ages.
And Lastly, you may (possibly) instance, That, albeit the Office of Kings be of D [...]vine Ordinance, yet it may, upon good and lawfull grounds, be taken away by MAN, and transl [...]ted into some other Government: I answer; No Power can be legally distolv'd, but by That first Constituted it, viz. a H [...]gher th [...]n it selfe is. But a King is the Highest of all Eathly Powers, having onely the Divine its Superiour; as I have already prov'd, and the According to Plowden, and Cook. Lawes of this Land also confirme, Regem habere neminem, praeter Deum, Superiorem: Whence I positively conclude, that this Regall Power cannot lawfully be remoy'd or alter'd by Man; but by a Higher and Gre [...] than Man, GOD himselse.
Nevertheless I deny not but It may be so chang'd by Men; provided that thereunto they have an Expresse Command from God, the Institutor of that Office. Now, what such immediate and extraordinary Commission from Heaven, we here in England had, to Exti pate that Regiment, I leave to the whol [...] world to judge of.
'Tis well knowne that Englard, for many Hundred yeares, hath been govern'd by Kings; whereof God hath sufficiently declar'd his Approbation, by blessing this Kingdome with Peace, Plenty, and all manner of Good Things an happy Nation may boast of: And [...]herefore, how it should be Now (in these Last Times) either by the Law of God or Man, subjected to Alteration, I understand not. Did God approve this eradication of Royalty from amongst his People, he would not (certainly) after Sauls death, have conterr'd that Office upon David; and still continued it over I srael, to their Last Captivity. But it is a notable Character of Antiob [...]st, to change Times and Lawes, Dan 7: 25.
And if the Regall Power hath been any way opprestive to this Nation (as some Rebellious spirits may possibly detract it, though in maintenance of its Just Rights and Being,) yet I dare affirme, it was never heard of, that any Kings Loines were hal [...]e so Heavy, so Heavy, as the Little-finger of our Late Governours hath been Intollerable, since the death of that Office.
Secondly, I consider the Office of Bishops, Tit. 1. 5. as that Primum-mobile of Church-Government; to which all other Ministeriall Spheres are Subordinate, and owe their Motion, (or at leastwise without which they cannot move with [Page 86] Harmony:) And those Orbs that preposterously move without It, I conclude them (with Jude13. Saint Jude) to be but Wandering stars, to whom is reserved the blacknesse of darknesse forever. So that without Bishops there can be no Lawfull Ministery: And who, after the examples of Timothy and Titus, have not onely the Power of Ordination, but likewise of Ec. clesiasticall Censures; for Suppressing the Rebellious Tit. 5: 1 Tim. 1. 3, 18. Chap. 4. 11. Ch. 5. 1, 7, 19, 10. and Chap. 6. 1, 2, 17, 20. 2 Tim. 2. 2, 14. Ch, 4. 2 Tit. 2. 15,&c. Exorbitancies of some Ministers Tongues; which, like rotten Sluces, are so apt to inundate the whole Church, with the flouds of Schisme and Sedition. For as in Politick, so in Ecclesiastick affaires, if All be Heads and Superiours, who (I trow) shall be Inferiour Members and Ministers? according to that of Saint Paul, 1. Cor. 12. 14, 15, 16, 17, &c.
And if Inconveniences have crept (unawares) into the Lords Vineyard, through this Strong Wall of Episcopacy, if not of our Saviours owne, yet certainely of his Apostles building, (as there is an inevitability of emergent Offences, even under the Purest Constitutlons;) how shall they, nty rather how have they of Late years throng'd in by Mu [...] titudes, through those Tottering Hedges, built onely upon some mens Groundlesse Phantasies, since that holy Office has beene suspended?
And surely a Glorious Church might we yet have had in this Nation, had the same Power been Continued amongst us. For want whereof, what are we now come to? Even We, who were once the Glory and Wonder of [Page 87] the World, for the excellency of Reformed Order, are Now become their By-word and Derision; Monsters in Nature. Instead of Protestants (since every Ignoramus, cloathing his fancy with the Spirit of God, and his imagination with the Gift of Revelation, has been suffer'd to usurpe the Pulpit) most of us (forsooth) have very fairely slipt the sluffe, and turn'd Anabaptists, Brownists, Antinomians, Seekers, Adamites, Presbyterians, Independents (a Name I professe of Blasphemy; GOD himselfe being onely Illimitatus Ille & Independens) and we know not what our selves: Insomuch that in short time (if God in mercy prevent no:) we shall become absolute Pagans; having nought but the small glimmerings of Reason, to distinguish us from Beasts: And Religion it self (that grand Character of Difference) be held in as great scorne and contempt, as now the Hierarchy of Bishops.
But the Dayes are coming, when those Impostors shall proceed no farther; but shall be ashamed 2 Time. 3. 9. Zech. 13. 4. every one of his vision, which he hath prophefied; neither shall they any longer weare a rough garment to deceive: For their folly shall be made manifest unto all men.
Lastly; for the Former Government of the Church of England, I conclude it to be absolutely the Best in the World; as keeping the midde and safe way between Superstition and Faction, Tyranny and Anarchy; and coming nearest to the Primitive Times, both for Doctrine and Discipline. Touching which, for my part, I shall not further Inlarge; it being [Page 88] already so excellently Defended by the learned Pens of Those, whose shooe latchets I am not worthy to unlose; as also by the present sad Disharmony of these Late Governments: So that, as from two Opposites of Contrariety, men (that are not wilfully. blinde) may see the Beauty of the One sufficiently and most transeendently advanc'd, by the Filthy Adjunct of the Other; according to that Axiom, Contraria juxta se posita magis elucescunt. Onely thus much I shall humbly super-adde; That God will either speedily Restore It, or Remove his Candlestick from us.
The Conclusion.
THus have I Vindicated my Advertisement to the City of London so farre forth as God hath been pleased to inable me; and that from my Life, my Religion, my Visions, and by Scripture and Rationall Arguments: Whereunto I wish they would seriously attend, even in this their day: that so by a hearty and seasonable Reformation, they may Anticipate the Wrath of God. To whom be all Praise in the Churches by Christ Jesus. Amen.