THE BLOODY VISION OF JOHN FARLEY,
Interpreted by ARISE EVANS.
With Another VISION signifying peace and happiness. Both which Show remarkable alterations speedily, to come to pass here in England,
A Refutation of a Pamphlet, lately published by one Aspinwall: called a Brief descripton of the fifth Monarchy. Showing: That the late Parliament was that Beast mentioned, Rev. 13. that this Representative is the Image thereof, and that the fifth Monarchy will shortly be established in the Person of CHARLES STEWART.
Printed in the Year. 1653.
When the Lord sent Moses to the Children of Israel which were in Egypt; he gave him two signs to show before them, that they might believe; & told him that if they would neither believe the voice of the first sign, nor the voice of the latter sign, than that he should take water out of the river, and pour it upon the dry land, and it should become blood, Exod. 4. 1,2,3,4,5,6,7,8,9. Beloved friends, I have written two books & sent them forth in print, as two signs to the English Nation; and those in power do take no warning by them; and now also this book is going forth to show that the water of their River must be turned into blood.
I said in my petition to the General dated the 16. of the last May, that I would not willingly turn water into blood, nor publish that bloody vision mentioned in the aforesaid petition; which signifieth, that we must have a bloody war again: and that Right must have Right, though thereby all must be turned upside down again, But now it must not be as I will, I must publish it, or have no peace to my soul: the Lion hath roared, who will but fear: The Lord God hath spoken, who can but prophesy and publish in the palaces at Ashdod, Amos 3, 8,9,10,1,. the great judgement coming upon it from the Lord of Hosts, for the Lord God hath sworn by his holiness; That lo, the days shall come upon you that he will take you away with hooks, and your posterity with fish hooks, Amos 4. 2. Then will you say: Oh, that we had believed ARISE EVANS, and taken advice by his books and petition; as many of the King's party now mourn, and tell me the very words that I told them 19 years ago; blaming themselves for that they had no more regard unto the words then spoken by me, which now they found to be true by woeful experience: yea, and some of your late Parliament men expressing their grief now; do wish, that they had considered my words, and been persuaded by me: but alas, too late repentance is nothing worth: but like that of Esau and Judas, only brings despair, Heb. 12. 16,17; Matth. 27. 3,4,5, for as the tree falleth so it lieth, Eccles. 11. 3.
Therefore while the AXE is laid to the Root of the Tree; it is the best time to save it, Matth. 3. 8,9,10. so before the judgement overtake men; it is the best time for men to do righteously, and thereby escape the wrath to come: Good Reader, I hope I shall be clear from the blood of this generation, and leave them altogether in excusable: for why, they have had more warning from me; than ever any had that I was sent to speak unto, for when I spake to the King and his party; If they had asked me whether I had spoken anything by way of Prophecy before that time? Surely, I could have said nothing to it then, which might have been any ways sufficient to convince them; because that I had not before that time been sent of God to any for to declare such things: But now it is evident how I was called of God and sent to them, and upon their neglect was sent to the Earl of Essex, and after that to the Presbyterians, and then to the late Parliament, God confirming my words with as many signs as was required of me, and also fulfilling the same always in their due seasons. So that, if this people now shall likewise refuse to hear me, (who have had so many witnesses to show that God is pleased to declare his determinate will by me:) they of all others will be the least excusable for disposing me, and so the least capable of mercy.
For, have they not known how God by me declared the most remarkable things that befell these Kingdoms since the Wars began? How that 20 years ago, I declared the things which befell the late King, and that I suffered 3 years imprisonment for the same? How I declared to the Earl of Essex, 7 years before he was General, that he should be the people's General against the late King? Have they not known how that in the year 1646 I declared the downfall of the Presbyterians, and suffered two months imprisonment for that also? How I declared in the year 1651 that the King's son would come to England long before he came to Worcester, & his success likewise? How I declared to the late Parliament many times, that they should be destroyed long before their dissolution? And have I not declared to them in the last month of May, that King Charles will come in victoriously this year 1653 and had they not a sign to confirm it, according to their own choosing and desire? Which sign was, that if it did rain (more or less) 7 Sundays then next following successively, they would believe my words. And did it not rain accordingly for seven Sundays together, as many thousands who observed it can witness, although it was in the very drought of summer, and that there was scarce any rain all the other weekdays besides?
Also many other signs were given by me to several persons divers times in several places, to confirm the truth of those things, therefore to God be the glory of all. Neither was there any remarkable engagement of late days, either by sea, or land, since the people began to inquire of me; but God was pleased to reveal by me the event thereof. Surely, if these men were either faithful, or sensible, they might see the mind and will of God, by these things, but they are dead, Ephes. 2. 1. They will not see, Isa. 26. 11; Isa. 42. 18,19,20, But still say unto me, Job 21. 14, depart from us, for we desire not the knowledge of thy ways.
And now, as concerning you, ye murmuring people that meet every Monday in Black-Friars Church: ye fast, ye pray, & ye preach and complain, that God doth not hear your prayers, and ye cry to God that he would send the spirit of prophecy by someone, or other, to let you understand the things to come; & yet ye cannot see them now when God showeth you all these things, by me his poor messenger, which are made known unto you by those truths in my aforesaid books, called The Voice and the Echo: and as in the last of them, I said to the late Parliament about a month before they were dissolved, that their prayers were answered of God by those my books, and that if they did not believe what I said, and do the same speedily; that God would send them strong delusions, and bring sudden destruction upon them, Isa. 65. 12. 24; Isa. 66. 34. 2 Thess. 2. 10,11,12, so I say unto you now, that if ye will not be answered by the same things of God in my aforesaid books, God will likewise send you strong delusions, and bring sudden destruction upon you; for your contempt of his truth; in not believing it: ye cry against the late Parl. because they cheated the people of their moneys, and blame also these men now of Westminster (as you call them) for treading their steps, and not calling the other to an account for all the injustice they did: alas, do ye think that these, or the like men, will ever call them to an account? Nay we must think these will rather be more chargeable to the people than they were.
For do ye think, that such mean men raised to such high places, who not having means of their own, sufficiently to maintain their greatness; will not have it out from the people, over whom they have now the power and command? And will they not raise their children, friends, and relations to all places of profit? Truly it were a shame for them if they did it not: and I am confident that if ye were in their place ye would do no less, although the country should still suffer by it: yea, and it's like to suffer, until the King, nobles, and gentry of England enjoy their rights again: for they having great revenues of their own, by which they are able to bear such places of authority, and govern the people at their own proper charges: Therefore I say unto you if ye would have men in places of lawful authority, that are not self-ended and covetous, why do not ye bend the strength of your prayers for CHARLES your right King, and his party, that they may enjoy their rights again? And then ye may be sure, that he will call your late Parliament to an exact account for all those moneys ye speak off, and ease the people of their heavy taxations: and doubtless ye shall prevail with God in prayer for him, and have all your desires accomplished.
I beseech you to consider the difference between this State-Government, and a Monarchy; Queen Elizabeth had wars with Spain, and wars in Ireland, and also assisted Holland: all which was done with her own revenues, and without any taxations from the subjects: but now where are the Crown Lands? What's become of the bishops', deans', and chapters' lands, and delinquents' estates, and many other things that are gone I know not where? And do ye think that the people are ever like to be eased from the abundance of assessments and taxes, whilst the great revenues belonging to the Crown are gone, which saved the people from such heavy and continual taxes, and by which large revenues Queen Elizabeth did such great things, and yet left behind her abundance of treasures?
So that you may clearly see, that there was a great part of the Kingdom juggled away from the nation by the late Parliament, when the new State was set up; because what was the King's was theirs, for the saving of their own goods, & bearing their charges: and so was the church-lands also appointed to ease the people, that they should be free from being at charge to pay those that were the Chief rulers of the Church, and took care for their Souls. And now if ye would have God to hear you, why do not ye hear him, by doing justly to the King and Kingdom, that righteousness may run down as a river, Amos 5. 21,22,23,24, or else all your seeking of the Lord will be in vain: for if ye will still have your prayers granted according to your own sense and will, that is, for you to prevail, kill and slay all that will not submit to you; then the Lord will show your folly to all the World. And do not you boast as some of you do, that ye have had the spirit of prophecy these seven years; that your armies over-coming their enemies, is the fruit of your prayers: Alas, it is but your pride, for it was God's decree to deliver his people into your hands for a time, to punish them for their sins: and he revealed it unto me, 20 years ago, that your party should prevail as they have done, and then come to a miserable end, as I have declared.
Thus ye may see, that it is not your spirit of prophecy which you (deceiving yourselves) do imagine to have, nor yet is it the fruit of your prayers, that hath done it: for if ye had never opened your mouths such things had come to pass: & you shall see within a short time that God will deliver you into the hands of his people to be utterly destroyed, and all your prophesying and praying shall not deliver you in that day. Then leave off sacrificing to your Calf, for it is no more than if the Egyptians should have sacrificed to their false gods, for giving them power to overcome the Israelites, and keep them in bondage: but God had showed to Abraham long before, that his seed should serve the Egyptians, Gen. 15. 13,14, and when the time of the Israel's deliverance came, then neither the Egyptians nor all their gods could keep them one day longer, Exod. 12. 40,41, so likewise the Babylonians might have gloried (as you do) and attributed their success to their own parts, or to the power of their gods: when they had overcome Israel: but they were more modest than so; and knew very well that they could not detain them any longer, then God had decreed: whereby you see that they in the very nick of God's time set down by the Prophet Jeremiah, 2 Chron. 36. 21,22,23, Ezra 1, did send them home and restore all which was theirs to them again.
Here I have taken an occasion by the way to speak a word also to Mr. Feake, Mr. Simpson, and others of their party meeting in Black-Friars, not doubting but when God shall arrest them saying, 1 Kings 21. 19, hast thou killed and taken possession in that place where King CHARLES and his people lost their blood, in that very place shall thy blood be spilt, even thine: and set their bloody deeds to cry unto their consciences, saying we are thine, & we will not leave thee until thy Judgment come: then their courage will be abated, and they shall know that they are not for the Interest of Jesus Christ, as they falsely affirm, but are for the interest of the Devil, who was a murderer from the beginning, John 8. 44; 1 John 3. 8, and when Nathan's riddle is opened unto others, saying: thou art the man, 2 Sam. 12.7; 14. For thou hast given great occasion to the Papist to blaspheme, saying, these are the works of such as would be altogether ruled by the Bible: they will forswear themselves, and murder their King, and kill, rob, and steal, by authority; when like David's Psal., 51. 3, their sin as a bloody sheet is set before them, It will make them roar like David, saying, I acknowledge mine iniquity and my sin is ever before me, against thee; only have I sinned by causing the enemies to Blaspheme thy word, the holy Bible.
Oh now, I will repent and endeavour to restore the King's family and other families; which most unfaithfully and unjustly, we have spoiled, and I will pay my vows and stop the mouths of the blasphemers of thy word thereby, so far as I am able, help me Lord, that I may prevail and appease thy hot indignation against me: and I could wish that those of Feake and Simpson's party would repent and be of the same resolution: but I know of a certain there is a party in this Land, that shall fall by their wilful impenitency.
Now I draw to a conclusion, desiring all in general to observe diligently the rest of the matter following in this little book, and if any do desire to know further of me, let them get the other books here mentioned: for my part, if it be the will of God, I am willing to be offered for the defence of the faith of God's elect. Titus 1, 1. But I cannot desire that God should not take me away in the midst of my days Psal. 102. 24. because I am already past it, nor say as Jacob said to Pharaoh, that I have not attained to the years of the life of my Father Gen. 47. 9, for I have out-lived my Father and elder brother in years; who died both a natural death; therefore the remnant of days that now I have to live, I count to be extraordinarily given me of God: even to glorify him wholly withal; and If it please him that I die a martyr and that in my death I glorify God, I hope he will give me strength to triumph that way; but woe to such a party as takes my life violently from me, for declaring to them the truth in love, committed to my charge. Truly I have no cause to doubt these people; for though they have not yielded to the truth: yet they have been persuaded that my declaration was so much in the way of God's spirit, that they did not molest me at all when I delivered my petition to the Council of the Army, May 26. 1653, and spoke in the defence of King CHARLES, at that time when I disputed it before them all, four hours together. I spake there more fully for (him) than ever I did by writing; so that I may say this word of the Prophet to God, was verified on me, Isa. 26. 3, 4. Thou wilt keep him in perfect peace, whose heart is stayed on thee, because he trusteth in thee, I may say experimentally that this is true, even that I had such a peace of God, as passeth all understanding, Phil. 4. 7, that is peace and liberty to the soul and body. Therefore, I will trust in the Lord, for in the Lord Jehovah is everlasting strength Isa. 26. 4. And now I am as the Paul of this time: he was a mechanic, a tent maker, Acts 18. 3. I am a tailor, I plant and show these things, Apollo, that is the eloquent ministers of Christ, are to water them, but God giveth the increase Acts 18. 24,25,26,27,28; 1 Cor. 3. 6. I recommend all to God and his ministers, and I remain your faithful servant in Christ Jesus.
Arise Evans from Long-Alley in Black-Friars
Sep. the 13, 1653
The bloody vision of John Farly interpreted, with another vision signifying peace and happiness, &c.
Before I come to show you the visions, it will be needful to let you understand a little of the life and quality of this Mr. Farly, according as I have heard it, both from himself and others that knew him very well, who acknowledged him to have been a gentleman of good estate, living near Wallington in Shropshire, and always was counted a very honest man, and of a mild disposition: also in these troublesome times he paid all taxes freely to both sides, King and Parliament, and yet was very much plundered and wronged by both, until at last they brought him so low that he was forced to mortgage his own lands, and afterwards to farm another gentleman's estate in Wales: but having many crosses there likewise, he was forced to leave that place also, not being able to manage it for want of stock.
At this time he had a wife and eight children to maintain, and very little money remaining, so that he knew not what course to take for a livelihood: But calling to mind that a gentleman and a dear friend of his was in the Lord General's Life Guard, and hoping by his means to get some place under the Parliament, whereby to maintain his charge.
In the year 1652 he came to London with all his family, and took a house at the upper end of Drury-Lane, where he lived very poorly, and could neither meet with his friend nor get any employment, but was in great distress for want of means to maintain his charge, and to pay everyone his own.
And on the 21 of January 1652, in the morning he being in his bed, was very much troubled in his mind at his crosses, but yet meditating and in his thoughts trusting in the Lord for supply, he fell into a trance and saw the following visions, and when he came to himself again, being unaccustomed with such things, he was much troubled at it, and arising in haste, told his wife thereof: and immediately went forth to several of his friends, ministers, and others, and related what he had seen to them, desiring them to give him their judgement there upon, for he was afraid that his visions did only predict some misfortune to himself, and when some of them told him, they could not give him the interpretation; or at least would not: but that these were matters of higher concernment: he was the more afraid to conceal the same, so that then they became a burden unto him.
At last he came to another friend's house, and told these things also there, and as they were wondering at the strangeness of those visions, and could make no construction thereof: Nor what they did signify, one being there present that hath a book of mine, called A voice from heaven to the Common-wealth of England, and lent it to him: and likewise directed him to me, saying it was very likely that I could give him the right Interpretation of those things, and after he had read some part thereof he came to my house, and being in a kind of ecstasy, sat down and showed me the book, and declared the cause of his coming, and how he had been all that morning in several places to have his visions interpreted, but found none that could interpret the same. But now was by a divine providence & my book directed to me, he being very confident that it was given for me to interpret it.
Then I considering with myself that in regard of the multitude of people daily inquiring of me concerning what hopes I saw of their redemption from these troublesome times, I having for a whole fortnight before constantly prayed to God to send me some extraordinary knowledge, now to satisfy and comfort the people, and found by the strangeness of this man's coming, before he related his visions, that he was sent of God unto me therewith, as answers to my prayers, I desired him to declare them unto me, promising him through God's assistance to show the interpretation thereof, and there upon he repeated them to be in this manner.
1. I saw in a vision revealed unto me as I was standing upon stone steps, at a place in London, there came a man riding before me, and made a stand against me, and then I saw a coach coming between the man and me passing by, and in the coach was a woman clothed in scarlet, and one who stood by me, said: Behold this woman, how do you like of her? And I answered, I liked none, but mine own, and then the man who was on horseback, said unto me, then it seemeth you like none, but one of your own breaking, then there came six youths, who were in blue coats and blue caps, (like to the Hospital youths,) and stood between the man on horseback and me, & said, behold, take notice of the moon, and thereupon I looked up and saw a signpost, with the sign of the moon hanging as a sign under it, which I beholding presently there appeared a spot of blood upon the picture of the moon, which spot spread itself over all the moon, and the blood sparkled up upon the sky and overspread the same.
Then suddenly falling down upon my knees, and lifting up my hands to heaven, I called upon the Lord to be my guider and defender, and immediately upon that there appeared by the picture of the moon a man sitting, having a candle lighted in his hand, then came another man with a candle unlighted in his hand, and he lighted his candle at the other candle, that the other man had in his hand, and departed: And then the man who sat by the moon spake and said, I thank you all for beholding the same.
Then there came a chariot with milk-white horses like as if it had come out of a Court by the place where I stood, and as they approached near me, I thought them to be of fire, so sparkling that the heat thereof came mightily unto me, whereby I was forced to shrink back from the extremity thereof, and returning two or three steps back, I beheld the horses and chariot coming up the steps after me, thus going back, and seeking for some place to shelter myself from the heat thereof: but find in the street as I went, neither door nor shop window open, I could have no place of safeguard.
And seeing before me another chariot with horses approaching toward me, I was greatly troubled in mind, and then beholding upon my right hand a street turning another way in which I thought to be free, entered the same: And having gone but a little way therein, it was beset in like manner. And there came foremost a man having a long light like unto a torch in his hand, which when I saw, I thought it was Doomsday, and fell to the ground as a dead man, and could not move hand nor foot, yet had my remembrance perfect, and when he came unto me, he said, who is here: but I said nothing unto him, and then he strode one foot over me, and lift me up from the earth, and held me in his arms and blue into mine ears three or four times, then said he there was no means to help me, but to be washed with the blood of Jesus Christ, so soon as he had spoken I perceived myself to be naked, and then he washed and bathed my body all in blood; which being done he departed and went forward, and I thought he drew me after him. Then presently I was brought like as if I had been in some great church, wherein was much timber work, and there I saw men washing, and besmearing all the posts and timber with blood, and then I seemed as if I were to depart out of the same place, but coming to the door of it, I heard as it were a rushing of a mighty wind, with a noise of chariots and horses, with beholding of sumptuous buildings and multitudes of men, and being astonished therewith, I returned into the Church again, and then by that time I seemed to have a great bundle of bladders about me which vanished all, but three, whereof one was very little, and the rest were very great, especially one of them, and these two seemed like two earthen pots, which wearied me to bear. And as I went forward in a bake-way flying from the Church, I heard a voice, saying, go apace: and when I came to the end, at a place where I could go no further; I thought these pots did diminish mightily, and there came a voice unto me, saying, there will not be left the worth of a half-penny remaining of all this fight, so I awaked.
And I being in fear and amazement at this bloody vision, within a quarter of an hour after fell into a trance again and saw another vision, which is as followeth:
I beheld, and lo, I was in a field (as I thought) newly sown with wheat, and as I beheld, I saw upon the land sowed, a company of doves being milk white, and all of them stood in a round ring, or circle, and in the midst was only one alone by himself which surpassed all the rest in brightness, shining like the sun-beams in its brightness, so did this dove appear in brightness and glory, and I awaked again.
These were the visions which he related unto me, and now I shall give you the Interpretation thereof, as I gave it to him then.
The Interpretation of the first vision.
Whereas you saw yourself standing upon stone steps in London, it signifies, by the firmness thereof, the certainty, and that by degrees, your vision will be fulfilled here in England, Jer. 21. 6,9.
And whereas you saw a man on horseback coming speedily to the place where you stood, it doth signify that they will speedily come to pass, Ezek. 12. 22, 23, 24, 25. Habak. 1. 8. also the vision being revealed to you in the morning, signifies the day of its fulling is near at hand, Rom. 13. 12.
And whereas you saw a coach with a woman in it, all clothed in scarlet passing by, that signifies this bloody Parliament and State, which will suddenly vanish away and be consumed, Rev. 17. 3,4,16; 2 Thess. 2. 8.
And whereas you saw six youths all in blue, they signify CHARLES his wain, and their voice which said, behold, take notice of the moon, signifies the comet, or blazing star, that appeared in December 1602 near the 7 Stars, which star, or comet doth presage the dissolution of this present power speedily also, Judg. 5. 19,20; Job 38. 7,31,32,33; Amos 5. 8.
And whereas you saw a signpost with the sign of the moon to it, and of the sport of blood that appeared upon it, and overspread both it and the sky, by the sign of the moon is signified, that when this Parliament is destroyed, they will make an image, or a representation of the same Parliament, and in that, divisions will break out into blood, which will overspread the kingdom more than ever it did, Joel. 2. 31,32; Rev. 13. 14,15; Psal. 55. 9.
And whereas you saw a man sitting by the picture of the moon with a light like a candle in his hand, and another man coming to him with a candle unlighted, and lightning it at the other man's candle, and so depart, and then the man sitting by the picture of the moon, his giving thanks to the spectators: Is signified that a great Commander at this time of division shall be hard put to it, and be forced to issue forth a Commission to one that shall help him, and he will be very grateful unto such as shall discover the treachery and plots that are intended against him, Psal. 132. 17; Isa. 24. 13.
And whereas you saw a chariot with milk white horses coming out of a court hard by you, and the chariot all of fire, so that you fled before it, and could have no place of safeguard, and that another chariot came against it: That signifies that the King and court interest now begins to be violent and hot on foot again, prevailing, notwithstanding, there is another chariot, or power coming against it, which will meet in London streets, so hot that all will in that day be forced to shut up their shop-windows and doors for fear, so that he which is without doors shall not find a place wherein to hide his head, Isa. 21. 6,7,8,9; Amos 9. 11,12,13. Isa. 24. 10.
And whereas you saw a street on your right hand in the which you thought to escape, but found it beset with a multitude of men, and that he which came foremost had a torch lighted in his hand, before whom you fell as a dead man, yet your remembrance was perfect, and he having compassion on you, calls to you, takes you up, blows in your ears, to see if that would revive you: but seeing it would not do, doth pronounce that you must be washed in blood, and after you are washed, you are revived and follow him: The foremost man signifies the King, who shall enter his kingdom at this time, and in compassion lovingly shall send forth his declaration and proclamation to his people: But they will not come in to him, nor stir no more than you did when the man called to you, took you up, and blew in your ears, then seeing that he must do it, the King will resolve to proceed with fire and sword to wash the Kingdom with blood, then the Kingdom will come in to him, and he will prevail, Judg 7. 16, 19. Thus by compulsion he must draw his people after him, Song. 1. 4.
And whereas you saw that you came into a great Church where men washed all the posts with blood: It signifies that God will now avenge himself on such as have destroyed, defiled, and robbed his sanctuaries, I mean cathedral churches, and other churches, and things dedicated to God's service: Insomuch that God will for that cause require the blood of those, who are guilty of these crimes, to satisfy his hot indignation, and to cleanse his sanctuaries with blood, for if the Lord Jesus was so sore offended with those that sold doves for the sacrifice in the Temple at Jerusalem, and so zealous for it that he would not suffer any to carry a vessel through it, how much more is he offended with those that so highly abused, robbed, and destroyed the Christian temples builded for him to be worshipped in, Mark. 11. 16,17; John. 2. 14,15,16; Jer. 50. 28; Jer. 51. 11,51,52; Malach. 3. 9; Rom. 2. 22.
And whereas you saw yourself departing out of the church, and as you were at the door heard the rushing of a mighty wind, with noise of chariots clattering together with beholding of men armed in multitudes, and sumptuous spacious buildings: It signifies that in the City of London there shall be great bustling, troubles, and most terrible fightings in all parts thereof at this time, Jer. 23. 17,18,19 20.
And whereas you saw that as you returned again, and found another way to go out of the Church, you were burdened with a bundle of blown bladders, which vanished from you as you went, saving only three remained: By which is signified that the Parliament men, whose wind have voted these mischiefs which are come upon this kingdom, and the vain professors who have executed their votes, and never had anything of truth in them, but rather delighted themselves with their vain, wicked, windy, and fruitless notions, now all such will be troubled and get together, being assured that they shall now be called to an account for their works, yet thinking to do some feats by raising armies to preserve themselves, but they shall be cut off in the bud one after another, as they are about it, except three that will escape, 1 Cor. 4. 19,20; Hos. 12. 1; Tit. 1. 16; James 2. 20; Matth. 12. 35,36,37.
And whereas you saw three bladders remaining and that one of them was a very little one, and the other two very great ones, but especially one surpassing in greatness, and that these became too earthen pots, which by degrees diminished as you went forward, then the voice that said to you, go apace, and after your coming to a place where there was a stop, that you could go no further: It signifies that three Parliament men, one that hath been the greatest actor in these times, the other hath acted much, but the third very little. These three will get two flying armies, and being pursued will diminish until at last they get into some stronghold, from whence haply they may make their peace, Judg 20. 45.
And whereas last of all, you heard a voice, saying, that there will not be left the worth of a half-penny of all this sight: It signifies that of all the riches and glory that the Parliament and their party seem to have got, there shall not be left unto them the worth of a half-penny, Jer. 15. 13; Isa. 61. 6; Isa. 21. 16.
This is the interpretation of your first vision, which indeed is a terrible one, and I could wish with all my heart, that if it be possible it come not to pass: But rather that God would be pleased to pardon the sins of this Land, and to give them grace to receive the King in peace, and if it be his blessed will, that the Parliament and State would not bring utter ruin upon themselves, and upon this distracted Nation.
Now after I had interpreted this bloody vision, he was very well satisfied in his spirit, and desired me to interpret the other vision, which he had within a quarter of an hour after the former, but he said it never troubled him as the other did, and I said it shall be also done; for it may be there is more of comfort in that, than there is of sorrow in this.
The Interpretation of the second vision.
Then said I, whereas you saw yourself in a field newly sown with wheat: That signifies that now there shall be a new Kingdom established again here in Britain, more glorious than ever was upon earth, Jer. 33. 14,15; Isa. 44. 2,3,4; Psal. 126. 6; Matth. 3. 12.
And whereas you saw a company of milk white doves upon that field, all in a round ring, or circle: The ring, or circle signifies the endless, everlasting, and everstanding court that shall be raised and established here again. And the company of milk white doves signifies the spotless nobles that have continued faithful all this time. Therefore, both they and their seed shall triumph gloriously in the court for ever, Isa. 66. 22; Psal. 84. 2,10; Psal. 65. 4; Song. 2. 14.
And whereas you saw one dove alone in the middle of the ring, or circle, which did shine like the sun in brightness, by that dove is signified the King, who in due time will shine like the sun over all the earth, to answer the expectation of all nations, and fulfil the promise of our Lord Jesus, so that Jews and Turks shall then acknowledge Jesus Christ to be the only Saviour of Souls, Psal. 68. 13; Psal. 24. 7,8,9,10.
And after I had interpreted his visions, he called for pen and ink and wrote them, and left them to my disposing: but I desired him to get them fairly written, and that I would get the interpretations of them also fairly written, and that he should carry them to the Lord General Cromwell, and a petition with them; to show his case and condition, telling him that the General was a good man, and would perhaps do something for him: And then he was inclinable to take my counsel, but two days after, he came again to see me, and brought his wife with him, I propounded the same motion to him again, saying, that it was best for him to go with his visions to the Lord General. And he answered me, saying, That one Mr Wilde, (as he heard,) was then, and had been a long time prisoner in Newgate, for declaring a vision that he had seen, and that if his Excellency should send him to prison upon it, both he, his wife, and children might come to starve by that means: But said he, I refer it to God and your discretion to publish it in due time, according as God shall direct you.
Then I considered how I had prayed, and that God sent the visions to him as a conduit to convey them to me, and to answer my prayers, and as a talent for me to give an account off: therefore I moved him no more to that purpose: And the man presently after, being much troubled in mind, at his wants and crosses in the world, went to Virginia with some friends of his to try his fortune there: Now the reasons, why I look upon these visions as an immediate warning from God to this Nation, are these five following.
1. Because he was not factious on any side, or a seeker after new opinions but was well grounded in the true Christian faith of the Church of England, believing the truth of it, and without dispute resting constantly in the same Faith that he was taught in at first, and hence I do gather, that he was beloved of God, who showed him those visions.
2. Because I saw that he had not a spirit of pride, or revenge in him, for although he lost all he had in these times for no cause, but only that he was peaceable: yet did I never hear him speak a word against the Parliament, or any other that had wronged him, but contrarily sought for a place under any of them, to get anywhere a poor honest living, patiently waiting on God without any pride, or thoughts of revenge.
3. Because that after he had seen the visions, though he said to me that he was never so troubled before, yet now had he no rest in his spirit, until he got a satisfactory interpretation to them from me, and then had perfect rest and peace in mind concerning the visions.
4. Because I saw it was the fruit of my prayers to God, who since he called me to this his peculiar service, never denied me anything that was needful for me to know, and whereby to warn this nation: Therefore whatsoever others think of these visions, I shall look upon them as certain truths consonant to the Scriptures, which suddenly will come to pass.
5. Because that from the time I had these visions thus left with me unto this present, it hath been a great burden to my spirit, so that I find it impossible for me to keep them in silence, and have rest: And although I had rather be a Jonah than a Jeremy, in pronouncing of judgement, and that England might become a Niniveh, and not a Jewry in matter of repentance, Jonah. 3. 4,10; Jer. 25. 8; Jer. 39, yet God's decree must stand, Isa. 46. 9,10,11,12,13, and the stout hearted shall bow down to it, ye stand upon your sword, saith God: And I will call for a sword against it; throughout my mountains, saith the Lord God, every man's sword shall be against his brother, Ezek. 33. 16; Ezek. 38. 21; Amos 5. 6. That all flesh may know, that I the Lord have drawn my sword, Ezek. 21. 5. Therefore be thou instructed, Oh Jerusalem, lest my Soul depart from thee, lest I make thee desolate, a land not inhabited, Jer. 6. 8.
Now I have given you an account of these visions, to the intent that God might be glorified, you profited, and myself eased of my burden, I shall endeavour to inform you further of what I see and discern in Scripture concerning this nation, but I shall direct my speech chiefly to those gentlemen of the Representative now at Westminster, and then to the rest of this Kingdom, beseeching all of them to consider what I have said in my former books, the one called A voice from heaven, and the other An Echo unto that voice, and take special notice of the dates of those books, and likewise how those sayings are come to pass; since they were published, and lay them to heart seriously, and then consider, that if I keep a clear conscience I must declare the truth.
Admonitions to all the People of this Kingdom, but chiefly to those that have the power in their hands.
By ARISE EVANS.
Men and brethren I beseech you, let me freely speak unto you, in the language of the Apostle, Acts 2. 25. How be it, as his speech was distasteful then, so I doubt mine will be to many palates now, but I hope such as fear the Lord, will hear and be pricked in their hearts, Acts 2. 37, Truly, though I have received his spirit for my directions herein, 2 Cor. 3. 17, Eccles. 12. 10. Yet if it were possible I would not displease you: I confess my matter, or message is contrary to most of your judgements: but for all that; as I shall endeavour to deliver the same in as fair terms as I can: so I hope ye will accordingly take the same in good part, surely I look upon your declaration to be your real intention, and take it as a great mercy of God that ye are such men, as be able to hear reproof, Prov. 13. 18; Prov. 15. 5,10,31, and of such qualifications to fulfil such terrible places of Scripture, whereas if it had been the lot of some proud, hot, intemperate men, who would not endure to be told of what they were by their station, they might have gone to Hell without molestation, or any to pity them.
It is averred by some that a cockatrice seeing itself in a glass, and by beholding its own deformity immediately dieth, I do not wish you should do so: But I wish that when I show you by the Scripture what ye are now, that ye would become what you should be, to your eternal happiness: I know God can turn a Saul to Paul, Acts 9. 4,5, and I hope no less of you, for God can turn the shadow of death into a morning, Amos 5. 8, he can make darkness light, and crooked things straight, Isa. 42. 16, so that there shall be no shadow of death, nor darkness where the workers of iniquity may hide themselves, Job 34. 22, all these things are possible with God for them that believeth, Mark. 9. 23, Matth. 19. 26.
Indeed my main matter is both hard for me to utter, and for you to understand, Rom. 16. 25,26, John 6. 27; 1 Tim. 5. 17; Heb. 5. 11; Nahum. 1. 1,2; Hab. 1. 1,2, for I am under a burden which presseth me sore, and have been twenty years under the same, and though many think it but an easy thing to declare the mind of God, and to open the mysteries of his word as they are fulfilled, yet I tell you it is so hard, and requireth so much courage, strength, and labour, that none knoweth it, but such as are exercised therein, Jer. 9. 3, Jer. 23, 16,17. But it is an easy thing to be a flattering false prophet, who swim always with the stream, crying peace where there is no peace, and the world follow such, Jer. 6. 14, for we see the true prophets were generally men of sorrows, condemned, and persecuted by the world: because they did not flatter, nor spare men in Authority, but told them their sins, for which cause they were so rejected, that some of them wished to die, or that they had never been born to see the truth, and their love slighted and the people ruined, Jer. 20. 18, Jer. 22. 3,4,5,6,7,8; 1 Kings. 19. 4, and men in Authority never wanted false prophets to flatter, and destroy them by persuading them to go on and prosper, 1 Kings 22. 12, until their sins were ripe, and no remedy left.
Therefore it is better for you to hear me now while the sun of prosperity shineth upon you, than to hear those thousands who tell you the world is yours, and cause you to bless yourselves in the imaginations of your own hearts, Deut. 29. 18,19,20, as if God were pleased with injustice, bloodshed, rebellion, robbery, oppression, spiritual pride, drunkenness, and a many other abominable enormities which the late Parliament countenanced among us, for I am assured, that what I do now tell you is true, and will as certainly come to pass as those truths have done, which I foretold to those that were in authority before you.
It is certain that you do by your Declaration require a worship, and acknowledgement of your power, as if you were a Parliament: why should I wrong and flatter you, by giving you a false title, ye cannot be ignorant that according to the laws of England, ye are not a Parliament: And I wonder much that ye did take that name upon you, ye being so unlike to it, for ye know a Parliament consists of Lords spiritual, and temporal, and Commons called in by the King's Writ, and chosen by the people, but the generality of them, as one said to me, do not look upon you as a Parliament, though many be forced to lie against their consciences by calling you so: Is it not therefore best that I tell you the truth, which is that the people do not own you as a Parliament, which I fear ye will find when they see a fit opportunity, which they wait for, to rise up against you, whereof if I should not warn you, and tell you the truth, which is so clearly revealed unto me, I should be a murderer, and bring your blood upon mine own head, Ezek. 3. 4,5,6,7,8,9,17,18,19, then how can I rest, or hold my tongue, seeing no murderer hath eternal life abiding in him? 1 Joh. 3. 15, and sure it is, that there is a heavy judgement to come upon you, unless by repentance and amendment ye speedily prevent it.
And now methinks I hear some of them in power say, what shall we do to prevent this judgement? I answer, give that unto God which is his due, and unto Caesar what is due unto him, and unto all people their just rights and Liberties.
1. Do right unto God, and that is, restore to God all those things which were taken from the Church by the late Parliament, or any other in tithes and offerings, Malach. 3. 5,6,7,8,9,10,11,12. Ye know well enough what the tithes are, and for the offerings, first, they are the praises of God, which were sung and said daily in our Churches, both Cathedrals and others throughout the Kingdom, which singing and praising of God with instruments of Music in Scripture is called the daily sacrifice, Daniel 8. 11,12,13; Daniel 12. 11; Psal. 150, Psal. 50. 14,15; Rev. 5. 8,9; Rev. 14. 2,3, all which praises being his due, ye ought to restore unto him again, and for other offerings belonging to God, they are all those things which have been given by our fore-fathers for pious uses, whether to the Church to maintain ministers in in several places, or to the maintenance of poor orphans and aged people, or any other ways left to be disposed: all which ye are to restore and dispose of, according to the mind of those good people that gave them; for those things were sacrificed unto God, who taketh care for his ministers and for the poor, and acknowledgeth that what was given to them, Matth. 25. 40, was given to him, and what was taken from them is a robbing of him, and also declareth that such as rob him in those things are accursed, Malach. 3. 8,9.
But ye will say, those that gave these things were idolatrously devoted, I answer: Thou that abhorrest idols, dost thou commit sacrilege? Rom. 2. 22. Our Church in the days of King Henry 8, King Edward 6, and Queen Elizabeth took sufficient care for that matter: Therefore take heed, lest ye by running away from idolatry split yourselves upon sacrilege, and robbing of God, but rather do right to God in restoring these things, that ye may be blessed.
2. The next thing is, that ye do right unto all men from the highest to the lowest, and that you restore to everyone what is his birth-right and due by the laws of the land, according to the intention of our worthy predecessors that made them: And that ye neither alter nor destroy those laws, they being experimentally found to be the best in all the world for the government of a people, according to the word of God. Insomuch that before this time Britain might have been called the glory of the whole earth, for righteousness towards God and man, if they had not come short in the execution of the laws, according to the true meaning thereof, for the laws are good, though the administrators thereof being corrupted, have through bribery many times wrested them, and thereby wronged the subjects, and it is a notable character of the beast, or Anti-Christ, that he shall think to change times and laws, Daniel 7. 25. Therefore it were good that ye would leave off your destroying of our laws, and changing of times.
3. The third thing is; That ye restore the government of the Church, and preserve the laws and ordinances thereof as well as of the state, according as they were established in the beginning of these troubles: And that for the better purging and taking away of all abuses and errors crept in since that time, ye advise with such conscientious learned, sober, and honest bishops, and other orthodox clergy and lawyers as be most able to direct you as from the mouth of God: But beware of the leaven of the Pharisees, I mean the Presbyterian, or Puritanical faction, who have brought all this misery upon themselves and us: for though they be now so sensible of their errors, that many of their ministers and ring-leaders do begin to creep toward the bishops' good old way: yet it will not be wisdom to trust them: lest their old leprosy break out again. And now in the name of God Almighty, I testify and affirm unto you, that this is the very mind of God and of the most conscientious, and judicious men in the Kingdom, which here I present unto you to be done for the good and happiness of the Nation.
Therefore, (as I said,) whilst ye stand in the station wherein ye are now, I dare not (for my part) lie so grossly against the truth & mine own conscience, as to call you a Parliament, for I have proved by the Scripture in my book called A voice from Heaven, written in the year 1651, that the late Parliament which was rightly called together at first, by doing those unreasonable actions which the beast spoken of, Rev. 13, was to do; according to the Scripture, became that beast: Now the beast being wounded by a sword and dissolved, yet liveth in its acts, that ye are the Representative, or image of the same beast, Rev. 13. 11,12,13,14,15. And what penalty is appointed for any that giveth any title of honour, worship, or reverence to the beast, or to his image is evident, Rev. 14. 9,10.
And truly, let me tell you mine own infirmities also, that it is no small grief unto me, that I am confined upon pain of eternal damnation, not to give you the title and reverence that ye expect from these three Kingdoms, for I am confident that some of your intentions and meanings are good, though your errors and want of true understanding be very evil: so that it is harder for to bring you, or such as profess so much knowledge to a right understanding, than it is to bring them that never made any profession of religion at all, to acknowledge the truth: for as the Lord Christ found more true understanding and faith in heathens and publicans, than in the self-conceited Pharisaical Jews, Matth. 21. 31,32. So now those that seem to have nothing of value in them by the judgement of your precisians, I find to be most capable to understand and to believe the saving truth that I now declare; for the open profane through infirmities and weakness of the flesh, being right & firm in the true principles of Faith, are better than those who profess outward holiness with errors in judgement & faith: yea, and are more humble and consequently more capable to receive the truth, Luke 18. 10,11,12,13,14. But I hope better things of you, though I thus speak.
That notwithstanding the great difference between King CHARLES and you, ye shall find him to be a Child of God, and appointed to be the most eminent servant of Jesus Christ in all the world, and that ye will be yet his most glorious subjects, to vindicate him from all the aspersions laid upon him, and to wound the head of his enemies: and yet, truly gentlemen, if I should believe reports, there is small cause for me to stand so much for him: for I heard it of a certain, that some eminent pretended friends of his, (who thinks to bear a great sway in this Kingdom;) have positively said: That when he cometh to his throne, he must of necessity put me to death: Because (say they) I laid too much honour upon his father, and did blaspheme therein, but I believe they are not able to prove their assertion from Scripture against me, though they take up the tenets of the Pharisee: for a man may blaspheme God & the King, but to join God and the King together in one, is no blasphemy by Scripture rule: but howsoever, I shall both do him right, & not be daunted at their ignorant threats: for I believe the King shall have such wisdom to rule, that all things will not be done as such ignorants would, for though they think the revolutions of these times to be nothing, but accidental changes, yet wiser men who shall then bear rule with the KING, when he cometh to his Throne, will find and believe that these revolutions and changes came to pass, even to fulfil the words and promises of God, which are laid down in Scripture, as they are and have been opened and declared by me these twenty years in some measure by God's assistance and appointment.
And whereas many say, the King's blood lies upon this man and that man, and that the King cannot pardon such, and such a man; and that he can never be reconciled to such a party, or parties. I am sure, you that so think, or affirm, are as much concerned in the late King's death, as any of them you speak of, and ye do this King more injury then any man doth, by persuading the King and people, that what ye report in this matter is true, so that you most unadvisedly set one against another: And therefore the hearts of them that are in power are so hardened against the King, that though they were willing to restore him to his right, yet will they not do it, lest thereby they should fall into such blood-thirsty men's hands, as they fear you (by your own words) to be: And I am persuaded (as my reason tells me:) that your threatening of the late Parliament and Soldiery, was the main cause, why they put the late King to death; for what is it that men will not do to save their own lives and estates? Therefore they strike when you do but threaten.
But if you would enquire by humane sense and reason, from whence these miseries came, ye will find that they did spring from the covetousness of some clergyman, 1 Tim. 6. 9,10; 1 Tim. 3. 2,3, for ye will find a covetous man come to the ministry, and he must have two or three church-livings whatsoever they cost him, and he will get some poor curates for a small matter to serve for him, who although they be learned, yet they shall never be able to get so much under him as will buy them books, or hardly bread, so that they being starved, are not able to feed the people with knowledge: whereupon they hire themselves a lectorer, and these hirelings being Wolves, put on sheep's clothing, Matth. 7. 15,20,21,22,23, and to fill their bags they will flatter the people, and preach them all to be saints forsooth that follows them: so they become Puritans, and say to the other, stand apart and come not near me, for I am holier than thou, Isa. 65. 5,6, and while the one part of the parish are drunk at the ale-house, and on the Sundays run into all manner of incivilities, for want of sober godly preaching, Isa. 5. 11,12,13, the other part with immoderate teachings do run in spiritual whoredom and drunkenness, Isa. 29. 9.
And this hireling becomes famous for finding that pleasing to the people, and profitable for his purpose, he will cast out words against the church-government and bishops, until he be taken hold on, and questioned for it: Then most men cry him up for a gallant man; and rail upon the bishops, as upon persecutors of godly men: Then many others of that coat seeing this hireling-Judas, by this means to fill his bags so fast, do take up his doctrine, John 10. 12,13, and 12. 4,5,6. Yea, the lawyer & physician finding this trade better than their own, do follow it also for lucre's sake: Hence the Puritanical faction getting entrance by the covetousness, and negligence of the lazy prelates, now like a canker runs over and poisons the whole Kingdom, 2 Tim. 2. 16,17, and the Roman Catholic laughs at this sport, getteth a place to play his Cards once more, and thinketh to get the game.
But we have another way to cure all this business, and that's by calling a Parliament: of which, if the privilege had been maintained, we had been happy by this time: now when the Parliament was called, the Puritan and hireling ministers of London, &c. began to stir up the city against the King, bishops & major part of the Parliament, (which properly was the Parliament) who for fear of the tumults durst not appear: thus judgement is turned away backward, and equity cannot enter, Isa. 59. 13,14,15, and he that is righteous maketh himself a prey, the truth hath no place, for lies and falsehood prevaileth: therefore I say that on the authors of those tumults, lies the King's blood, and all the blood that hath been spilt since; notwithstanding the London ministers' Remonstrance at the King's death, who like Pilate seemed to wash their hands, as being innocent of his blood: but woe unto them, for they have gone in the way of Cain, and run greedily after the error of Balaam for reward, and they shall perish in the gain-saying of Core, Jude 11. for they maliciously preached up the people into disorder, hoping thereby to raise themselves in the casting down of the bishops, everyone seeking his own advantage, but the wheel turns round, & such as were not thought on then, now rules the roost; so that they could not so fully compass nor enjoy the ends they aimed at.
How thirsty were the Presbyterian ministers for the innocent bishop of Canterbury, and other men's blood, saying, the cause of their God would never prosper until such were put to death, taxing the bishop with Popery, &c. whereas indeed, the Pope had not such an adversary on earth as the bishop was, who if he had lived would have drawn all obedience from him in a short time: for the Pope feareth no Protestant so much, as that man who cometh nearest unto him in order and decency, yet keeps his principles in faith and doctrine: And for those who are now in power, they are not so much concerned in the King's blood, as the generality of the people do imagine: The Lord General Cromwell himself could not either do much for him nor against him at that time, but as the stream of the Parliament, Army and people went then, so must he go, or else be disabled, ruinated, and dealt with as a Malignant.
But many of them who are most guilty, (to clear themselves) would fain lay all upon the Lord General, saying, that he was the busiest in bringing the King to his end; suppose he was, Divine providence so ordered the matter, that it was his place, for he was a servant in it to the Parliament, to the Lord General Fairfax, to the Army, and to the people: And if he had refused, there were many that would have been glad of his place to have done it, so that his diligence & faithfulness appeared in this, as in whatsoever service else he is intrusted with, although in many things he goeth on as he did in this with simplicity, not knowing the consequence, but hoping by the providence of God that all will be brought about to a good issue.
Others there be, that say he promised with several solemn oaths to the King when he was in the Army, that he would do his best endeavour to save him, and restore him to his Throne: Truly whether it was so, or no, I know not, God and himself knows best: but of this I am sure, that if he had gone about to do it then, he could not have done it: but would have disabled himself of power to do what he may be forced to do to that purpose now, for I am persuaded so well of the Lord General, and of many belonging to him, that they have a desire to deal faithfully, and truly toward God and man: And I doubt not but they shall find an opportunity to perform their desires. And although Mr. Feake do affirm before his congregation; that the General and Parliament (as he calls it) are yet in Babylon: but he shall find to his sorrow, that they will in short time obey the truth, and come out of Babylon.
Therefore, all ye of the King's party, give up yourselves to God in prayer, and serving of him, with a holy and sober life, not giving yourselves to rioting, drinking, swearing, nor working of plots: for the children of this world are wiser in their generation than the children of God, Luke 18. 8, and God would not have you to use any such wicked means, whereby to establish yourselves, and get the glory from him: but rather to stand still, wait, and behold the salvation of God, that ye may give him the glory of your salvation: And as for you that are ministers, pray and preach with fervency of Spirit, and by the power of the same Spirit laid down in the holy Scriptures, glorify God, strengthen the hearts of the people in the Faith, and thereby overcome your adversaries, and glory not so much as ye do in your vain philosophy, Coloss. 2. 8, which by a faithful Soul is of no more esteem, in regard of the word of God in Scripture, than chaff is in comparison of wheat, Jer. 23. 28; 2 Tim. 3. 14,15,16,17. And I dare affirm that a sincere plain man with his meditating and studying the Scriptures only, and conversing with the like, shall attain to a more excellent power to maintain his Doctrine, than many of you have, so that for all your learning, if ye be not so expert in the Scripture as he is, he will overthrow you.
Therefore if ye expect the blessing of restoration, Matth. 17. 11; Mark. 9. 12; Acts 3. 20,21, leave your luke-warmness, and be more diligent in searching the Scriptures, and in preaching them, lift up your voice like a Trumpet, Isa. 58. 1, and 64. 1, to rouse the people out of their slumbering sins, to be fervent in prayer that the Lord would rend the heavens, and come down to deliver his people from the hands of their oppressors, that we may praise him with songs of deliverance. What is the reason that the bride-groom doth not come? Matth. 25. 5,6,7,8,9,10. Is it not because the Bride doth not make herself ready to receive him? what is the reason that some of you count me a blasphemer in what I say concerning King Charles? Is it not your ignorance of the Scriptures? Matth. 22. 29. What is the reason, that though ye have the truth on your side, yet ye are not able to encounter in Dispute, either with the plain Ccountry-men, or mechanics, or heretics of these times? Is it not because of your ignorance of the Scriptures, and luke-warmness? for ye only desire to know them but afar off.
Ah, this negligence will never make us happy: ye shame yourselves; that child which neither by prosperity, nor adversity will be brought home to his father; is a lost child: Consider what I say, and the Lord give you understanding in all things, 2 Tim. 2. 7. If ye be the servants of Christ, your word should be a word of power, such as all your enemies could not be able to gain-say, nor resist, Luke 21. 15. Acts 6. 10. yea, one of you should chase a thousand, and too put ten thousand to flight, Deut. 32. 30,31, if ye did but obey the voice of the Lord.
I must needs confess, I speak these things unto you with grief of heart, for seeing ye walking as men, who have not the spirit of courage, and boldness as the apostles had in adversity, Acts 4. 13,19; Acts 5. 28,29,30,31. I doubt very much what will become of you, whether God will not cast you off, and put into the Ministry men according to his own heart, that will serve him with more diligence and fervency, with greater boldness and courage, not fearing the faces of men, though persecutors: I do not thus speak to all the ministers, but to the proud, envious, ignorant, and negligent, that will neither do the work of God themselves, nor allow of such as do it: for many of this sort, I know there be; and some of them have come to cavil with me, and to despise me, because God hath made me more bold than they, in declaring the truth.
But suppose now that a man should meet one of our great officers walking in the fields, having a new scarlet cloak, and enter into discourse with him, if the man in the midst of their discourse should snatch the cloak off his back and rend it into twelve pieces, and give him ten pieces of it again, saying, the Lord will divide the army, and give you ten parts thereof & ye shall prevail, would not such kind of ministers as you, condemn this man, for his so bold an act? Yet he might be a prophet of God therein, & the thing come to pass as truly now, as it did when such a thing was done by the prophet Ahijah, 1 Kings 11. 28,29,30,31; but these men are miserable comforters.
Again, I find a contrary spirit, not only in the ministers, but in the generality of the King's party also; some do suppose that it is impossible for the King to come in, because (say they) these men now in power are so strong and mighty, speaking as if they were the Sons of Anack, by their account, Numb. 13. 27,28,29,30,31,32,33; Others there be of Caleb's spirit, Numb. 14. 24, who speak comfortable words to the people, and declare the hopeful things which they conceive, surely God is well pleased with these, and they shall enjoy their desires: But for the other let them, take heed, (as the Lord saith, Numb. 14. 34) lest they shall know my breach of promise.
And if our adversaries had regard to the works of the Lord against them, they might see what is become of the most eminent of them that rose against the King: How fell Essex, Brook, Hampden, Hotham and his Son: how fell Hurry Poyer, Waller, Brown, Massey, and Love; yea, Fairfax and Bradshaw are falling, how did all the Presbyterians fall out of the saddle, where is the five treacherous Members that withstood the late King at first: it is true, one yet remaineth to drink the dregs of his fellow's cup: Where is the great ministers that preached the people into tumults and rebellion? Do they not stink now in the nostrils of those whom they preach'd up? How is their glorious Parliament as it were sunk quick to Hell? How hath Scotland and their great ones there, been punished for their rising against the King, as a just reward of their folly? for of all men living they should never have done so, how did the immediate hand of God appear against Marlborough, it being one of the first Towns that arose in England, and made them a wooden God to mock the King? How is Coronet Joyce that first laid hands on the King, as also John Lilburn, and divers others rewarded for their services, all which fell, as commonly the enemies of Israel fell by the hand of their own party, Judg 7. 22; 2 Chron. 20. 22,23.
And as concerning the Churches, how many men have been slain and hurt, whilst they were in obstructing the work about St. Paul's Church? How were those men cast down; maimed, and spoiled, when they went about building apPreaching place for the Anabaptists in the stone Chapel thereof? What became of the Lord Brook that grand enemy of God's worship? when he thought his armour impenetrable, how was he smote in the head, from the Cathedral Church at Lichfield, as Goliath was by David, 1 Sam. 17. 4,5,6,7,49. I have said little in comparison of what might be said in this matter, but if I should say all that can be said, yet they would not regard it, Psal. 28. 5, for they are blinded with their prosperity in the War, though they may know by the things visible against them; that one day's loss now, will keep them under for ever, and that day is not far off, for it is with them as David saith, Psal. 55. 19, Because they have no changes; therefore they fear not God: And as Job saith, they prosper, and the rod of God is not upon them: Therefore they say unto God depart from us, for we desire not the knowledge of thy ways, Job 21. 7,8,9,10,11,12,13,14.
But ye that hope for deliverance, are to consider, that by your manifold afflictions ye are corrected to refine you, that ye may be made holy, 1 Pet. 1. 15,16, and more innocent than Doves, more wise than Serpents, Matth. 10. 16, more precious than the gold of Ophir, Isa. 13. 12; Malach. 3. 17. The end which God hath in afflicting you, is to bring you to such a condition: And then the Assyrian (the rod of his anger) who thinketh not to cut off a few nations, shall be burned; Isa. 10. 5,6,7,16,17,18,19. For the rod of the wicked shall not rest upon the lot of the righteous, Psal. 125. 3, and the family of David; that is, the King's friends, when they sin, God will correct them with the rod of men, 2 Sam. 7. 14,15; Psal. 89. 32,33; for God makes his rod most usually of wicked men; by which he corrects his children, therefore say not that there is no hopes, but rather comfort one another; look upon Portugal's deliverance! did not God reveal it afore-hand unto them, even by a poor cobbler that could not write a word, but got little school-boys to write for him: who prophesied many remarkable things that came truly to pass, and among the rest he Pprophesied that in 1640, they should have a King in Portugal again.
Although the King of Spain for this cause sought by all means to prevent it; yet when the time came: notwithstanding, the set year was far spent, they considering that none of the poor man's prophesies had ever yet failed, but that all had been truly fulfilled, they were thereby so much the more emboldened; so that God stirred up the spirits of the nobles, and valiant men of Portugal, and smote the soldiery with terror, that (as it were) in a moment the King was set on his throne: And suddenly had all the strongholds throughout the Land surrendered unto him, and there was not three men kill'd in the quarrel.
Then, why may not God do as much for England? Or why may not those ten valiant commanders that took the Kingdom from the late King CHARLES, and according as God had decreed, gave it for some time to the late Parliament, or as it is in Scripture language, to the beast? Rev. 17. 12,13,17. And then afterward according as God did put in their hearts; to destroy the very same Parliament, & take the Kingdom again from them: as you may see how it was done, Rev. 17, from verse 12 to the end of the Chapter: I say, why may not God now also move the hearts of the said ten Commanders to give the Kingdom to him whose right it is, I mean the present King CHARLES, Ezek. 21. 27. We say, and it is a proverb among us, that if a man lie in a ditch, and cry God help me, and not use his own ability to get out; he may lay there and perish: But if a man call to God for help, and withal do what he can to help himself, surely God will help him, for if you understand yourselves; when you say God help us: it doth not argue that God shall do all and you nothing; but it doth argue that God will help you in what you go about to do; and that if you put to your strength, God will strengthen and prosper you therein, when your actions be right, good, and lawful, and that especially in the fulfilling of his word.
For there is nothing more easy than to fulfil a prophecy: because God is assistant to them, and active with them that do it: How was God with Joshua to encourage him, 2 Kings 9; Joshua 1. How was God with Jehu, with Josiah, with Nebuchadnezzar, with Cyrus: Yea, good Josiah must die for going out against Pharaoh Necho King of Egypt, who had a command from God to go against the King of Assyria, 2 Kings 23,29; 2 Chron. 35. 20,21,22,23. And what great rewards did God give them that fulfilled his word? 2 Kings 10. 30; Isa. 45 from verse 1 to verse 15; 2 Chron. 36. 22,23; 1 Macchab. 2. 55. How prosperous were the late Parliament against the late King! Why? because it was prophesied he should fall; how prosperous was the Independents against the Presbyterians? Why? because it was army against the late Parliament, and how easily did they dissolve it? Why? because it was prophesied they should fall, how easily did the Portugals set up their King? Why? because it was prophesied of before: Then, why cannot they as easily set up the King; as they did dissolve the Parliament? And why? even because the word is gone forth for it, Isa. 55. 10,11; For there is no word gone forth against them as yet, notwithstanding all the muttering of their false Prophets against them.
It is to be considered also what a heavy judgement befell those Nobles of Israel, who searched the Land of Canaan, that when they came back persuaded the people that there was no hopes of getting that land, and that it was but in vain to go up and fulfil the Lord's word by possessing it, Gen. 15. 13,14,15,16,17,18,19,20,21; for all those nobles died immediately of the plague, before the Lord, Numb. 14. 36,37. And because the people gave ear to their persuasion, the Lord would have destroyed them all, had not Moses stood up and besought the Lord for them, yet for all that, the Lord would let none of that generation go up into the Land of Canaan save Caleb and Joshua, who were truly noble and valiant: yea, and though the people saw what sudden judgements befell those nobles that had persuaded them: repented and mourned for their sins of murmuring, and immediately would needs have gone up and possessed the land: yet they found it was too late, for the Lord was departed from them, and had changed the time, and given out a new decree: Therefore those that went up presumptuously were smitten before their enemies, as you may see all this passage, Numb. 13. and 6. 14. Here was a heavy judgement upon Israel, because they for their own good, would not believe nor fulfil the prophesies and promises of God: but it was well for the Canaanites, for thereby they enjoyed the Land forty years longer.
And for certain, there will be no peace to any in this land until the King come: but fear upon the one and upon the other, and their hearts shall tremble for fear one another; yea, men in arms shall have trembling hearts, and men in power shall have no rest: Therefore I beseech you once more noble Gentlemen, to call him home and set him up, ye have the power to do it, and thereby to save a great deal of Christian blood: And they in whose power it is to save men's lives, and will not do it, must expect the like dealing from the Lord: I could wish that such as sit at the helm, would consider the times, Things strangely work; that what a man may do today, he may want power to do tomorrow, and what two months' time may bring to pass in such changing times as these, may possibly amaze the world to behold.
Surely there will some strange news be abroad before the 20 of January 1654 be past, Prov. 25. 1,5,6; Heb. 12. 16,17; Prov. 15. 23; Prov. 4. 18; Psal. 58. 3,4,5. I pray God it may be for the best; and that some great person may escape the hands of his enemies: It is true that fair opportunities misused, or neglected often bring too late repentance, and sometimes everlasting sorrow. And who knoweth the value of a seasonable well spent day? I hope that I do not speak this in the ear of deaf adders: neither do I doubt but these things are already thought upon by some; yet as we say, forewarning is half arming: Therefore it is not hurtful for any of whatsoever degree, to have their dangers foretold; But if like Caesar they will not believe, then may such as be esteemed wise in many other things, prove very unwise in the main thing as he did.
A caveat for astrologers, but more especially to George Wharton, Esq; and concerning some passages in his almanacs, for the year 1654.
MR. Wharton, I perceive that there are two almanacs come forth under your name for the year 1654, having two faces; the one seems to be very much for the Romish Church, and the other as much against it, page 34, 35; you tell us that you believe the Romish hierarchy shall stand, and do blame those that speaks against it: And say, that we of Britain, or England at first received the Christian Faith from Rome: Also you blame such as apply the prophesies in sacred writ to this mole-hill of England, (as you call it,) and to particular persons therein, who take upon them the name of Protestants, and the rule and government, as if this (say you) were the place and they (forsooth) the persons only aimed at by the Prophets.
Sir, By this I find you are more for Rome than England, I wonder you know not better by Histories, how that Joseph of Arimathea, (who was the most Honourable of CHRIST'S Disciples, Matth. 28. 5758; Mark. 15. 43.) came hither and preached the Gospel before there was a Church of Christ at Rome; and that he lieth buried at Glastonbury: Besides him, was not Thomas the Apostle sent hither about the same time, who preached Christ to us, as our ancient Chronicles declare? And was not Lucius King of Britain, (who builded St. Peter's Church in Corn-hill, London) the first Christian King in all the World? And was not Constantine King of Great Britain the first Christian Emperour in all the World? Where is the like then unto this Mole-hill of England, for had it not the pre-eminence, in regard of its first dominion above all the Christian World?
It may be in those times of the ten persecutions, that some came from Rome hither for shelter and did preach, but we stood in no need of them: for we then had preachers enough besides them, only in love, we received them, as Christian brethren. And had nor CONSTANTINE, by the providence of God gone over to Rome, with an Army of CHRISTIAN BRITONS, and CONQUERED the Tyrants there, and elsewhere, so far as the City of CONSTANTINOPLE, which was built for the Honour of his Name; else the Romish Church would not have had such esteem as it had by his means: Therefore it is evident that the Romish Church was then beholding to England, so that England may say to God and his Church: I am like a green fir-tree from me is thy fruit found, Hosea 14. 8; and God say of England; Unto thee shall it come even the first dominion, the Kingdom shall come to the daughter of Jerusalem, Micah. 4. 8; as if he should say to England: Jerusalem hath brought thee forth, thou art her only daughter and her heir: Thou art that new Jerusalem, Rev. 21. 2.
And hath God from this mole-hill of England in those times sent such glorious instruments to comfort all that trusted in Christ, and to settle them in peace: And shall he not do the like now? Or doth not the forementioned things predict, that God hath a special regard to England, and show that it is the glorious holy mountain between the Seas? And though Anti-Christ for the present, plant his tabernacles here, yet he shall vanish speedily, Dan. 11. 45, and shortly after, from this Land the glorious presence of God shall go forth into all the world, to settle them in everlasting peace and tranquillity.
But Sir, you wheel about in the second part of your almanac 1654, as if you had met King Henry the eight's Ghost in the way; for it is reported that he at a certain time, when his Parliament would not pass a bill which he would have done, to extirpate Popery; he came roughly among them into the Parliament house with his short dagger; saying, who is he that will not pass this bill, and so examined them one by one, till all said: I, to it, thus did he awe them with his terrible presence, and prevailed: Then departing the house, said unto them, all good men, all good men: so it is like that you met with King Henry the eight's Ghost, which made you to change your note, for in the last part of your almanac, pag. 75, you say in brief from this eclipse, the Pope and Hierarchy of Rome shall exceedingly suffer: It is evident from holy writ that a time shall come, in which Babylon must fall: And from the rules of astrology, it is very evident that that prophecy will be fulfilled, ere time put a period to this eclipse, which will be before the expiration of the year 1656; howsoever, if this public ruin should at this time escape them: I am very confident that Italy and Rome shall be in great distress, and often troubled with tumults and uproars.
Indeed, Sir, I am glad of your conversion, if it be real, yet your sentence here is very sudden against the Pope, and hierarchy of Rome: and to account of it as Babylon is very harsh, from you that was a little before so much for it. But this I tell you in love, that your words ought to be one and the same constantly, and desire you to take the advice of the wise man, Eccl. 5. 9,10, winnow not with every wind, and go not into every way, for so doth the sinner that hath a double tongue, be steadfast in thy understanding and let thy word be the same.
I remember a story of a man that dwelt in a little Town, & he was counted weather wise and his common custom was, when he arose in the morning to go along the one side of the street, saying to the people as he went, today will be a fair day, and when he came back again on the other side, to say, today will be foul weather: whereupon they thought he had some skill, for he had always as many for him as was against him: So you astrologers now use many words, both for and against, so that something must needs be true that you say: But he that is moved and acteth by the spirit, or direction of astrologers, or goeth to them to have his Nativity cast: and to know the event of his Fortune, is a mere naturalist appointed unto wrath, 1 Thess. 5. 9.
It is usual for thieves to go to cunning men, or astrologers, who tell them that their fortune is to be hanged, therefore they take such evil courses as brings them to that end, as I have heard many of the thieves (when I was in prison) say, they had been with the cunning man, who told them their end was to be hang'd, therefore they would steal and not work, yea, and others that go to them, though they be of great quality, and they tell them of great things that they shall do, yet commonly they tell them also of an unhappy end too.
But when did any astrologer speak of a martyr's death? For those that go to astrologers forsake the direction of God's spirit, and therefore God will forsake them: for God is said to forsake his people, because they had regard to such things, Isa. 2. 6, and God sends spiritual Babylon to her astrologers that predict for her, and promise her, that she shall not fall: to see if they can save her, who answer, that they must fall with her, as you may see at large by comparing Isa. 47 with Rev. 18. And as I said before that Jerusalem hath a daughter, called new Jerusalem, Rev. 21. 2, who hath only the spirit of God (in his ministers) for her direction: Babylon hath a daughter, Isa. 47. 1, called spiritual Babylon and Sodom, Rev. 11. 8, who persecutes the ministers of God, and will not be directed by them: But by enchanters and astrologers, for all that are unlawful preachers, and bring false doctrine are enchanters and witches, Gal. 3. 10. And in the primitive times, those that went preaching without a lawful call, and were neither sent from Christ nor his Apostles, were beaten by the Devil.
And as those that used curious arts and were converted, even astrologers and the like, knowing how inconsistent and disagreeable it was with the Christian faith, they burned their books, that they might use such arts no more, Acts 19. 13,14,15,16,17,18,19, so I say, it is hard to judge whether those that take upon them to foretell things by the rules of astrology be Christians or not, for they are condemned as men contrary to the spirit of God, both in the Old and New Testaments, and as you said in your first almanac, that it was a strange thing to see Mr. George Wharton come forth in an almanac, so I hope you will leave to study astrology, and show yourself in some other way that may be more acceptable to God, and beneficial to his people, which for your Soul's health is the desire of your friend,
A REFƲTATION OF A PAMPHLET, lately published by one ASPINWALL, ENTITLED, A Brief Description of the Fifth MONARCHY.
MR Aspinwall, I shall not contradict you, in that there is a fifth Monarchy to be expected in this World; and that it will shortly appear. But in what you say as concerning K. CHARLES; though I be the least of the flock, by the assistance of God's spirit, I hope to confute and drive you away, and make it appear, that you are a venomous asp, pulling your pine out of your wall, on which you hang all your glory, and that your Asp-pinewall will down: For I am sure, that you are beside the mark concerning K. CHARLES; in that you condemn the just, and justify the unjust; and though you huddle up a great many texts to make your matter good, and to blind the reader; yet it is clear, that you lay a wrong foundation, and err in applying of those texts to K. CHARLES. For, if K. CHARLES be one of those ten horns, or kings, as you affirm him to be the last of them; then he cannot be the little horn, as you unjustly assert him to be; seeing the texts alleged by you, Dan. 7. 8,24, prove that the little horn is not one of those ten; for the little horn cometh up after the ten horns, and plucks up three of them by the roots.
The words are plain in the vision itself, v. 8: I considered the horns, and behold there came up among them, another little horn; before whom there were three of the first horns plucked up by the roots. Here it is evident, that the little horn is none of the ten; which is yet more plain in the interpretation of v. 24: And the ten horns out of this Kingdom, are ten Kings that shall arise; and another shall arise after them; and he shall be divers from the first, and he shall subdue three Kings. Neither is the little horn called a King in all the Scripture; but, He shall be divers from the first, and he shall subdue three kings; giving us to understand, that the little horn is an enemy to kings; as a thing of a contrary being, or differing in nature. The little horn is also called a beast, v. 11. And as the fourth beast is divers from the other three, who were true to their heads; both it, and the little horn, are alike adversaries to kingly power, as you see.
The State of Rome clipt and turn'd out the Emperor from his superiority; So in a more barbarous manner the State of England turn'd out, and put the late King to death. So it is evident, that this little horn is not a king, but a State, that completeth the wickedness of the State of Rome, and fourth Beast.
Good Reader, take heed therefore of this Aspinwall, and all such; for this is not only a matter of life and death, but also of salvation and damnation of souls; and know for a certain, that he either understandeth not, or wresteth the Scriptures, as you see apparent by what hath been already spoken; so that he is both deceived, and deceiveth others, making them serve his turn, in speaking for the present time, be it never so wicked.
Now M. Aspinwall, I hope you see it is clear, that you have said a wrong foundation for your fabric, or fifth Monarchy; in applying those texts to K. CHARLES; which doth further appear Dan. 7. 24: He shall subdue three Kings; and this [He] you say is K. CHARLES. How did K. CHARLES subdue three Kings? Did he ever take any Kingdoms from any? It is true, by Birth he was Heir to three Kingdoms, and did enjoy them, to the great happiness of his subjects; until that unreasonable beast Parliament, violently and unjustly did wear out his people, took his three Kingdoms from him, and his life too. And did not that beast Parliament, v. 25, change times, and laws?
And was not that beast Parliament destroyed April 22 1653, as ye have it v. 11? And though that beast Parliament be destroyed in part; that is, as they were a body consisting of so many men, yet the Parliament men being in God's account, everyone of them a beast by himself, and are called beasts, v. 12, who though their dominion be taken away from them at the time of their dissolution; yet have they their lives prolonged for a season, and time fit to call them to a further account, and total destruction; as ye have it, v. 26.
Again, M. Aspinwall, you may clearly see your error; That K. CHARLES was not the little horn, neither are the Kings of Europe those beasts who had their Dominion taken away when K. CHARLES died: For where is any of those seven Kings whereof you speak, that have lost their Dominion? But it is evident to all; that the Parliament was that beast, or little horn; and that the Parliament men are those beasts; who lost their dominion when the Parliament was destroyed.
Further, by this also the little horn appeareth to be the last Parliament; the little horn had eyes, and a mouth speaking great things; and looked more stout than his fellows; v. 8. 20. Is not the eyes, their knowledge, by which the late Parliament pretended to see more from Scripture, than any other before them? So that in their own conceits, they were both wiser and stouter than any former Parliament: That their mouth and votes spake great and monstrous things, even such as were never heard of before in any heathenish assembly of state; so that all Christians, yea I am confident, some of themselves, do now abhor the wickedness that proceeded from them, 1 Sam. 24. 13. And as concerning the ten horns or kings, there is no judgement to come upon any of them all, but only three of them; namely, England, Scotland, and Ireland, for they suffer very much; and according to their sufferings, they shall be exalted again, to reign with their King in glory. Dan. 7. 27.
For as you have it v, 9,10,13,14,18,22, By the ancient of days there, is signified Jesus Christ; and by the Son of man, is signified K. CHARLES; who in regard the Lord Jesus found him faithful to the death, for the maintenance of his laws in Church and State, will make him Ruler, (according to the promise, Luke 12. 42,43,44,) over all that he hath. So that this CHARLES Stuart (thus being found so just a Steward) whom Aspinwall doth vilify, is indeed that wise and faithful steward, whose seed shall rule all that the Lord Jesus hath, for ever; and is the most High on earth; Dan. 7. 25,27, and Prince of the Host, or Prince of Princes: Dan. 8. 9,10,11,25, who (under Jesus Christ) is the only father, and begetter of the fifth Monarchy; and his seed shall be chief in it for ever. And the laws of England, both for Church and State, as it was established in his time, for the maintenance of which laws he died, even that Law shall go over all the earth, and shall be the Law of the fifth Monarchy for ever.
And to make it yet more clear, the little horn in Dan. 7. 8, is that beast, Rev. 13. 1, that hath its ten horns also; as is evident by the mark in its mouth: For, as the little horn had a mouth speaking great things; 1 Dan. 7. 8,20,25, so the Beast in Rev. 13. 5,6, hath a mouth speaking great things. Again, the late Parliament in Scripture is called by divers names; sometimes it is called the little horn, Dan. 7. 8,20, sometimes the Beast, Dan. 7. 12; Rev. 13. 1, and sometimes the Whore, Rev. 17. 15,16, in regard of its unfaithfulness and treachery to their King, head, father, and husband of the Kingdom. And as the beast, or where was to be destroyed with its own ten horns, Rev. 17. 16, so the beast Parliament was destroyed, April 22. 1653, by the now Lord General, and about ten of those horns that afore defended them; for the beast was to be destroyed without hands; only by the spirit of his mouth; Dan. 8. 25; Dan. 11. 20; 2 Thess. 2, 8. So that beast Parliament (a raiser of taxes) was destroyed without anger, without battle, without hands; only by the word from the General's mouth: whereby it is evident, to all who are not wilfully blind, that the late Parliament was this little horn, or beast, expressed in the former cited Scriptures.
But as concerning K. CHARLES himself, there was much anger, and after many battles fought against him, he, and his followers, had many hands laid upon them, and then (according to the Word, Rev. 20. 4,) they had their heads cut off, because they would not worship and submit to that beast Parliament.
And see how the holy Spirit long before takes notice of the nature and cowardliness of this Beast, who (as before) saith of them, that they should be destroyed without hands; that is, without so much as one box of the ear; much less than to have a sword drawn against them; And yet saith, that this Beast should have its deadly wound by a sword, Rev. 13. 3,14. so that but only ten of their servants came into the House, and spake to them, not in anger; the very thought of a Sword, struck them all dead; so that they who about nine of the Clock came into the House, looking upon themselves to be the greatest Princes in Europe, before eleven, went out baser than the basest of all the people; insomuch that the very Boys in the streets, and the most vulgar sort of people, did hiss and hoot at them, as at the most abject and abominable creatures▪ not worthy to live; yea the very ballad-mongers had them in derision.
Whereas indeed, had they been valiant men for the truth, and worthy to rule, before they had quitted their places, and left the nations, who depended upon their protection, in such a distraction, as to deliver them unto the power of the sword, hundreds of them would have risen up, and seized on those ten, and committed them to the Tower, and immediately also sent to the army in all places, not to stir, on pain of death, without their commands. But the General knew what they were; and that most of them durst not behold the drawing of a sword, much less to contend with such a man as he is. Yet K. CHARLES his valour was such, that he contended to the death, for the Truth; being faithful, and trusting in God, not fearing what man could do unto him.
And further, if we would compare K. CHARLES with them; we shall find him to be the true shepherd, who gave his life, and all that he had, to maintain the laws and Liberties of his people; John 10. 11,12. But contrariwise the hypocritical hireling Parliament, that styled themselves, The Keepers of the Liberties of England, at the sight of a few soldiers coming to the House, where they sate, did shamefully fly, and surrender the people into the mouth of the wolf, or power of the sword; to have all their laws, lives, liberties, and substance, devoured by it at pleasure. And thereby their hypocrisy is discovered to all the world; for they gave out themselves to be saints, that feared God, and trusted not in the arm of flesh, nor feared it; but coming to the trial, it is evident, they trusted not in God, but in the arm of flesh, which they only confided in, and feared. For no sooner did the General (who is but a mortal man) appear, but they vanished; so that to stand out for God, and his people, in hope of assistance from him, against the arm of flesh, was counted folly by that hypocritical generation.
Therefore for your pretended saints, we deny them to be any of the saints of God; or that they have any godliness, and true faith, justifiable by God's word in them.
For, will you make solemn protestations in hypocrisy, lifting up your hands before the Lord, who is the searcher of all hearts, whereby to draw the people (who entrusted you) from their dutiful obedience to the Lords Anointed, both to ensnare them, and damn their souls with false oaths; and say, this is godliness? Is not this the height of hypocrisy? Hos. 10. 4; Zach. 5. 3,4; Eccles. 8. 2,3,4; Rom. 13. 1,4; 1 Sam. 24. 6,10.
Will you destroy God's ministers and ordinances? Will you destroy and defile his sanctuary? Will you rob him in tithes and offerings, committing all manner of sacrilege against him; and say, This is godliness? 1 Cor. 3. 16,17; Mal. 3. 7,8,9; Rom. 2. 22.
Will you break all your Oaths of Allegiance and Supremacy to God and the King? Will you break your protestations and Covenants, calling God to witness to them; and say, that all this is godliness still? Zach. 5. 3,4; Hos. 10. 4; Prov. 24. 21,22.
Will you (contrary to your solemn oaths) destroy the King, the Lord's anointed, for keeping his oath to God, and his people, committed to his charge? Will you rob him, and his posterity of all their Rights for ever; and say, this is godliness too? Eccles 8. 2,3,4; Eccles. 10. 20; 2 Chron. 13. 10,11, Zach. 3. 7.
Will you kill, destroy, and rob the Lord's people, that keep faith, and a good conscience, by observing their oaths to God and the King; and say, This is godliness? Jer. 7. 8,9,10,11.
Will you make Jesus Christ as your Captain who are such apparent robbers, murderers, spiritual whoremongers, and false swearers? Surely he will be avenged on you for these things. 1 Tim. 1. 19,20; Luke 18. 7,8; Dan. 8. 24.
Will you (through your policy) betray the Nation of their laws, lives, liberties, livelihoods, and their good conscience also, by forcing them to forswear themselves; and say, This is godliness? Isa. 29. 15.
Will you seek the ruin of other Nations? Will you yet thirst after more innocent blood, until ye be drunk therewith; and say, This is godliness? Isa. 10. 7; Rev. 17. 6.
Will you set up your abomination that maketh desolate in every place where it comes; destroying the faithful ones, tolerating all sorts of wicked atheists, blasphemers, heretics, and cursed Rebels against God; and say, This is godliness? Matth. 24. 15.
M. Aspinwall, you know, such are your saints, on whom you put all the glory; They come near to God with their mouths, but their hearts are far from him, and their works abominable to God and man: And how contrary their sending forth preachers to preach, is to the way of Jesus Christ, who sent his disciples, is evident; They send forth their preachers with swords, pistols, and troops of horse; as Vavasour Powell went into Wales, with commission to raise forces to propagate the Gospel, as they call it; and such kind is of the Devil, Mahomet, or John of Leyden's sending forth to preach. For Jesus Christ when he sent forth his Disciples, though he could command legions of Angels to go with them, doth not; Matth. 26. 53, but he bids them take no provision for their journey, no, not so much as a staff for their own defence; Matth. 10. 9,10; Luke 9. 3; Luke 10. 3,4. Yet M. Powell in his commission, must have a power to raise a troop of horse, and soldiers, to guard him, and to terrify and plunder the Country. Jesus Christ bids his Disciples wheresoever they came, to salute all with peace; and if the people should rise up against them, to flee from that place to another; Matth. 10. 12,13,23; Luke 10. 5. M. Powell bids his disciples with arms to salute the Country, and if they rise, to persecute them, and beat them from one place to another. Jesus Christ bids his Disciples freely heal the sick, where ever they come; Matth. 10. 8. Luke 9. 2. M. Powell is so far from healing them, that he bids his disciples fight and wound them. Thus you see clearly how opposite in all things you are to the Gospel of peace, Eph. 6. 15.
For my part, I have no spleen or malice against any man's person: God knows, I speak the truth; for I am as a dying man, lame, and sickly, not able, but creeping about the house; every night at death's door; yea, desiring to die, and to be with my Lord Jesus Christ: But I would die with a clear conscience, and not have my talents buried with me; but lay them out to the glory of God, and for the benefit of the living: Therefore (I beseech you) bear with my boldness of speech (for I would not willingly offend anyone) and though you will not, yet I must not forbear to declare, and make the things of God fully known; for a necessity is laid upon me, and wo is me, if I do it not; 1 Cor. 9. 15,16.
Now I proceed further concerning the late beast Parliament; which though it be destroyed according to the word of God, yet it liveth still in its Acts; and the same that did destroy it, commanded to make a Representative, or image thereof. And he (the Lord General) had power to give life to the image of the beast Parliament (which image is this present Parliament, as they call themselves) that the image of the beast should both speak, and cause that as many as would not worship the image of the beast, should be killed.
And if you look upon the manner of the dissolution of the late Parliament by the Lord General, and his Council, and upon the continuing of their Acts still in force, as they were before; by which the late Parliament seemeth yet to live; and upon the manner and calling of this present Representative, or image of them (a Representative being but an image like something that it doth represent; as the image of a man, beast, or whatsoever else) as also upon the manner how these had their power from the Lord General, as he gave them authority, life, or spirit to act; and compare all these particulars with Rev 13. 3,11,12,13,14,15, and you shall find that this Scripture was so really fulfilled, both in the manner of the Lord General's destroying of the late Parliament, and his setting up of this; as if he had purposely set this very Scripture before his eyes, and taken it for his absolute direction therein; he not erring one jot in the performance of the substance thereof.
Hence you see, both what the Beast is, and his image; in the next place I shall show you, what the mark of the Beast is; and what is the name of the Beast; and likewise, the number of his name, Rev. 13. 16,17,18.
1. Concerning the mark of the Beast; it is a word abused: For they call (as I proved before) the height of wickedness, godliness; and that is the mark. For, saith the Author of the Grand Politick Informer, Upon the seventh of July, 1653. it was resolved, That no person should be employed, or admitted to public service, but such as this Representative should be first satisfied of their real godliness; saith he, This word godliness, will shortly become the mark of the Beast.
Indeed there is a god of this world, 2 Cor. 4. 4. which many expound to be the Devil; and there are those, who account that godliness, which is most contrary thereunto; 1 Tim. 6. 5, and such as put light for darkness, and darkness for light; Isa. 5. 20. Now if we enquire who is a godly person after their account? It will appear to be such an one, as hath broken his faith to God and man; or one, that is a robber, murderer, false swearer; or hath been, or is an approver of all the bloody Actions of the late Beast Parliament; So that this sort of people are their godly persons; and this pretended godliness, is the mark of the Beast, as the Apostle describeth them sufficiently, 1 Tim. 6. 3,4,5; 2 Tim. 3. 4,5; and bids every true believer withdraw himself, and turn away from such, as from the most dangerous people to converse withal. Whereby it is evident, that this pretended godliness is the mark of the Beast; which they that will be gainers in this Weal Public of England, must needs have; else they shall not be preferred, trade, or prosper in these times; Rev. 13. 16,17.
And now having showed you what the mark of the Beast is, viz. a pretended godliness; next in order I shall (through God's assistance) show you, what the Name of the Beast is, and the number of his Name, Rev. 13. 16,17.
He that will have any preferment from these people, or gain by them, must acknowledge them to be the States of England, or the Commonwealth of England, or the Weal public of England; for if he call this the Kingdom of England, and stick to that ancient name; he shall be cast off, as one that hath not their stamp, and have nothing to do in matter of office or way of profit from them, Rev. 13. 16,17. And I find, that it cannot bear the name of the Commonwealth of England, since the election of a Parliament was taken away from the commonalty, or generality of the people; and that a public Party excludes all the rest, and sets up a Parliament: But I find its proper name to be, the Weal public of England; For the word Commonwealth is excluded long ago from a Weal Being; so that none but those in public places do prosper; Therefore (I say) it is not the Commonweal, but the Weal public of England. And I find the number of this name [The VVeaL pVbLIke of EngLanD] to be 666. for the numeral letters of it, are these; DLL. 600, LVV. 60, VI. 6, so that in all, they come to 666.
There is also another name no less proper both to the late beast Parliament, and to this Representative, which is its image; in regard the people did and do so much idolize them, by their petitions to them, and their esteem of them otherwise more than ordinary; Rev. 14. 11, so that they way be called England's idols; which word England's idols, in the ancient Welsh, or British language, is, Delwau Lloiger; and I find the number of this name, Delwau Lloiger, to be 666. for the numeral letters of it also, are these; DLL 600, LVV. 60, VI. 6, so that in all, they come likewise to 666. Now the words of the Scripture that declares the number of the Beast, are these; Rev 13. 18: Here is wisdom, let him that hath understanding, count the number of the Beast, (for it is the number of a man,) and his number is six hundred sixty and six.
Now it remaineth that I should speak something of this Man; for it is the number of a man, saith the Text. This Title [a Man] is a note of eminency; which signifies a man of God; 1 Sam. 2. 27; 1 Chron. 13. 1, or, a man of a thousand, Eccles. 7. 28, so that from Rev. 13. 18 may be observed, that the man expressed by these words, for it is a man; is such a man, as carrieth a divine majesty with him. So that I must needs infer from those words, that the apostle John means here a justified man, a man opposite to the Beast, though in the number of their names they partly agree. And know, that in the new Testament, none is called The man of God, but only a bishop; 2 Tim. 3. 15,16,17. And we may gather also from the same Scripture, and the scope of the apostle Paul's words to Timothy, when this bishop, and man of God is to appear; which will be in the last days; 2 Tim. 3. 1,2,3,4; 5. 17, when men break forth into rebellion against God and his Church; and certain it is, that the late bishop of Canterbury was the same man: for the number of his name, as divers affirm, that in all businesses which he subscribed, he wrote only thus, Will. Laud. And I find the number of this name, VVILL LaVD, to be 666, for the numeral letters are these, and they be the very same that ye have in the other names before, DLL 600, LVV 60. VI 6, so that in all they come to 666.
But if we take notice of the name of this man of God, as it is at large; we shall find another mystery therein. For I find the number of this name, VVILLIaM LaVD, to be 1667. And the numeral letters are these, M 1000, DLL 600, LVV 60, VII 7, so that in all they come to 1667. and that is the year of rest; for before it be Anno Dom. 1667, most of the world, yea, and Rome itself will acknowledge their error; see the truth, and submit to William Laud's rule in form of worship, doctrine, and discipline, as the only way to salvation, the most decent and agreeable to God's word, being without doubt the true way whereby to worship God, long before preordained of God to abide, for the direction of men for ever and ever; which Rule was given in King Edw. 6, his days, preserved and refined in Queen Elizabeth and King James their days, sealed and perfected, to the glory of Jesus Christ, with the blood of his noble martyrs, chiefly of King CHARLES, and bishop William Laud; who as the Scripture saith, Heb. 11. 35. would not accept of deliverance, when he was offered by the Parliament to go into New England with M. Peters; but he chose rather to die, that he might obtain a better resurrection.
Therefore to conclude, I say, that the Book of Common Prayer, as it was established in the Church of England, is the only true way whereby to worship God; as I have sufficiently proved by the Scripture, in my Book called A Voice from Heaven; and in my other Book, called An Echo to that Voice from Heaven; written in the years 1651 and 1652.
And as for your vain jangling, God hath not any delight in it, 1 Tim. 1. 6; 2 Tim. Titus 3. 9. for the coming near unto God with the mouth, and the worshipping of God according to the Commandments of private men, is a vain thing; Matth. 15. 5,6,7,8,9, that is, when they command that everyone may do in the worship of God, what seemeth right in his own eyes, Judg. 17. 5,6, and 21,25, as Israel did when they had no King; But the event of such a State, was destructive to them; as you may read and see, Judg. 19 and 30 and 21. But for the King's Command, it is said Eccles. 1. 2, I charge thee to keep the King's commandment, and that in regard of the Oath of God; thou hast sworn to obey him. Again, it's said, Prov. 16. 10. A divine sentence is in the lips of the King, his mouth erreth not in judgement. Thus a true Christian King is endued with an infallible judgement, and so is the sentences of K. CHARLES his mouth; to this King the apostle commands obedience in all things, 1 Pet. 2, 13,14. Submit yourselves to every Ordinance of man, for the Lord's sake, whether it be to the King, as supreme; or unto Governors, as them that are sent by him: For the Apostle foresaw by the Scripture, Zach. 14. 2, Zeph. 3. 9, That the Lord would hold forth at last, a King whose laws in all things should be right: of this you have more at large in my fore-mentioned books; for there is no right nor peace to be had; but where there is a King of righteousnes, and a King of Peace; That is, when the King Comes in by the right way, being the right Heir.
And though the title King be given by the Scripture sometimes to Usurpers, set up by the people's power, and by money; which is but a molten Calf; God owns them not; but calls them, their idols, for saith he, Hos. 8. 4,5,6: They have set up Kings, but not by me; they have made princes, and I knew it not; of their silver, and their gold have they made them idols; that they may be cut off; Thy calf O Samaria, &c. And again saith he; Ezek. 43. 9: Let them put away their whoredoms and the carcasses of their Kings far from me; and of such Kings, he speaks Rev. 17. 12,13,14,15,16,17, as you shall find it made clear at large in the postscript of my book, called, A Voice from Heaven. And of such Kings the Lord saith, that they had set their thresholds, by his thresholds; & their post, by his post; Ezek. 43, 8; for the Lord had a post by which his Kings of the seed of David stood; 2 Kings 11. 14, Ezek. 46. 2, according to God's command; & it seems the usurping Idolatrous kings, set up by the people, presumed to come there, as our great Ones presume now, to bury their friends in the Royal sepulchres at Westminster; where none but the King's Family was wont to be buried; yet certainly their carcasses shall be removed, as the Lord hath spoken, Ezek. 43, 7, 8, 9.
But the true King that cometh to judge the wicked ones, is called the glory of the God of Israel, that is, the glory of Jesus Christ; for he is the God of Israel; and if we compare Scripture with Scripture, we shall find it so; for you shall find, Ezek. 43, 1,2, that the King coming from the East with his train and army, is called, the glory of the God of Israel; and v. 3, he saith it was like the glory that he saw when he came to destroy the city; That is, like Nebuchadnezzar's coming in the head of his Army to destroy Jerusalem; and v. 5. he saith, that the glory of the Lord filled the house, v. 6. he tells us, that this glory spake to him, and it a man, & saith he, the man stood by me, and he said unto me, &c. v. 7, 8. he tells you what this glorious king said; to make it yet more clear, observe v. 4. that this glory came into the house at the east gate. And compare it with Ezek. 44, 1,2,3, and you shall find, that the East gate must be shut, & that none must come in or out by that gate, but the King.
Here M. Aspinwall may see, that the true Kings, set up of God; may come to the post, and the threshold of that gate, as their own place; Ezek. 46, 2; 2 Chron. 23. 13, and that the usurping Kings, set up by the people, and called (their Kings) must be put away, Ezek 43, 9. And though Saul, who indeed was the Lord's anointed, 1 Sam. 24 6; 1 Sam. 8 4; 1 Sam. 12. 13; 1 Sam. 13, 13,14; yet for that the first moving cause for him, was from the people; his heart was not real to God. Therefore Saul relying so much upon them, to ease the people disobeyed the command of God, and lost the kingdom, 1 Sam. 15.
(And so, M.) Aspinwall, concerning your throwing away of our laws, therein you talk idly; for do you think that your generation (who are of no such wisdom and learning as our former Parliaments were) can make better laws in one year, than our laws be, which were in making and (maintaining) above five hundred years? and had not our former Parliaments the word of God for their direction therein, as well as you or any nowadays? and were they not more sober and prudent in the understanding of those laws? I pray entertain no such foolish conceit. And you tell us likewise of the Statutes of Omri, Micah 6. 16, that is, even such things as you set up; for if you observe Jeroboam, Omri and Ahab, though they had many sorts of worship, yet anyone abject of the people, served to be a Priest, or a Teacher of them, 1 Kings 12, 31; 2 Chron. 12, 8,9; 1 Kings, 16. 25,26. And must the statutes of David be cast away, because the statutes of Omri be nought? must the statutes of K. Hen. 8, K. Edw. 6, and Q Eliz. which are against popery, be cast away, because other King's statutes are idolatrous, and for popery?
And further, you tell us an untruth; That Jehoiada the Priest having the supreme authority in his hand, took men recommended to him by some others, whom you call the Church; to put them in civil authority. No Sir; Jehoiada had not (as you affirm) the supreme Authority then; for it is evident, Athaliah did reign that six years while he was guardian to the King's Son, 2 Kings 11. 3. But in the seventh year (he being the Priest of God) God stirred up the Spirit of Jehoiada, to do right to the King, Princes and Levites; so that he sent to bring the Princes, who by right were rulers over hundreds; and took an oath of them to be true to the King, and presented him before them; and they by his command gathered the faithful Levites to come to their charge; neither took he any man's advice in the business, nor was any upon the attest of others received by him, and put into civil authority, as you falsely assert; for he had the Spirit of God to direct him (as our . . . . (illegible) everyone to his charge and place; and directed them in what they should do, as from the mouth of God; and all of them did so obey Jehoiada, that the work was perfected, even the King set on his Throne, as you may see, 2 Kings 11; 2 Chron. 23.
But you seem (by such false grounds) to set up the tenet of the Romish Church, which is, if a man by birth be heir to a Kingdom, and ought there to rule, yet if the Church of Rome do not approve of him; they will deprive him, if they can; and give his right by their attest unto another, whereby to enjoy that civil power; so that their Church do unjustly in this thing.
Thus, there will be brave stir, when your divided churches, which are part of iron, part of clay, even the toes of the image, Dan. 2. 33,34,42, go about to set up men by their attest to govern, in Civil Authority. Then Jack Straw is set up by one congregation, and Hob. Carter, by another, to throw him down; so that there shall be an endless war among them, until the stone cut out of the mountain without attest of hands to justify it, smite the image upon the feet, and break it to shivers; Dan. 2. 34,35,45; for the King needs not the attest of men, because all know him to be the ruler by right.
Another untruth you would force upon us, on that text in Gen. 49. 10, which saith; The sceptre shall not depart from Judah, nor a Law-giver from between his feet, until Shilo come; from Judah many Kings have sprung, who gave good laws & kept the sceptre; what say you of David and Solomon's writings, are there therein no laws given out by them? sure they had power from God to do it, and Jesus Christ himself alloweth of their laws; insomuch that he sometimes defends himself thereby against his enemies; and did not Jesus himself come of Judah, who removeth that earthly sceptre from Judah, according to the word, and gives it to Shiloh? which Shiloh we must understand to be another tribe, come from Japheth's loins, and not from Shem, Gen. 9. 26,27, yet you say, the kings of Judah gave no laws, nor could any give laws, till Jesus came. How contrary to the truth, even to Christ's own words, this your assertion is, is manifest by the Scripture. Christ would not be troubled with such outward things; for when the people would have enforced him to be their King, he absolutely refused it; John 6. 15, neither would he be so much as a judge in a civil cause, Luke 12. 13,14, nor would he take, but rather give tribute, Matth. 22. 17 to 22, & 17. 24 to 28. Therefore your assertion is utterly false, and you force the text to a quite contrary sense, as you do in all the rest of your pamphlet wrest other Scriptures.
Now for the Law of Christ, it is altogether a spiritual Law, which serveth not for any particular country, but for all in general, as a rule whereby to frame laws. Therefore saith Christ, By me kings reign, and Princes decree justice; by me Princes rule, and nobles, even all the judges of the earth; Prov. 8. 15,16, that is, what laws they make according to his word, are made by him. For this cause the Apostle Peter saith, 1 Pet. 2. 13, Submit yourselves to every ordinance of man, for the Lords sake; first, to the king as supreme; then, to them that are sent by him. And why? because whatever is done by the king, and his nobles, or judges, is done by the Lord Jesus; for they being his ministers, Rom. 13. 4,5,6, are directed by him; and the king's heart is in the hand of the Lord, Prov. 21. 1, therefore his mouth cannot err in judgment, Prov. 16. 10. Now to leave God's rule, and set up silly mean fellows to be judges, & they to search for precepts, that are (as you say) scattered up and down the Scripture whereby to rule all countries, in all causes, and then be subject to their wresting those Scriptures what way they please, would be a brave way of judging the people, who having no known laws whereby to walk, must be always waiting what Scripture the judge will make use of to please his fancy, either to make them offenders, or to favour them; and if you say, the judge must allow a dispute, then may the greatest offender beat him with his own weapon, and escape; no, Christ hath not promised to rule by such vile persons, but by men of eminency, viz. by kings, princes, nobles, & judges, who decree justly Prov. 8. 15,16, and if that land be blessed, whose king is the son of nobles, Eccl. 10. 17, then that land is cursed, whose rulers are sons of clowns, that have no nobility in them. Therefore to conclude, I beseech you to consider seriously what you do, and pull not down your house, before you have ability, skill, opportunity, & time to erect another; lest you become in a worse condition than the wild beast of the field; all the statute laws, that were in force in the days of K. CHARLES, were right. But for the evil Customs that crept into Courts, & places of judicatory, through the corruption of men in authority, which the Law never intended, I am against, as much as you can be. And now M. Aspinwall you see wherein we differ, and that it is, because you did not search the Scriptures so exactly, as to find out the truth of them; wherein therefore you err concerning K. CHARLES, for I am better opinionated of you; than to think you did it wilfully, because the times favour such things; or that you are so hardened, but that you may be yet converted; which is the humble desire of your friend, and servant in Christ Jesus,
You may please to see the folly and falseness of this Aspinwall, in his Pamphlet; who first, would needs persuade us, That the late K. CHARLES was a fierce arrogant Tyrant; whereas indeed, the World knows, there was not a more mild and gracious King upon Earth, to his Subjects, than he was.
2. He would blind our eyes, and persuade us, that those people are saints, and must govern the world, who when they had gotten from K. CHARLES more than ever was granted by any K. of England to the subject; rendered him evil for good, most abominably rose against him, & deprived him of life and all. Surely there is no man, having the spirit of Jesus Christ in him, dare say, such doings are the deeds of Saints; or they are Saints, that to deceive, will forswear themselves, and keep no faith toward God or man.
3. He would have us think Jesus Christ to be the Head of such perfidious people; and that He will put the power of (His) Kingdom, or fifth Monarchy, into such went(?) hands; as if he intended that when they get the power of the Kingdom of Jesus into their hands, they may serve him as they did K. CHARLES, and deprive him of all his right on earth; But they cannot (deceive Him) who is the searcher of the heart, as they deceived K. CHARLES, Jer. 17. 10, for saith he: I the Lord search the heart, I try the reins, even to give to every man according to his ways, & according to the fruit of his doings; so that we must rather believe that Jesus will judge them for their wicked deeds against him, & his Anointed, then put the power of his Kingdom into the hands of such a perfidious generation; and that he will exalt CHARLES (that was faithful to the death for him) to the throne, Re. 2. 10 & 3. 21, that CHARLES and his seed for ever, should have the pre-eminence ever all the earth.
4. He would persuade us to cast away our Law, made and composed by holy men, according to the word of God; which by all men's judgement, hath brought England to such a civility, that no Country can be compared to it; and seek a new Law, he saying, it is scattered up and down the Scripture. Truly the Scripture is a sweet garden for that purpose, and serves for all the world; but since our predecessors sought in this garden, and gathered the sweetest flowers thereof, and composed them together into so sweet a posy, that we, and all the world (as many of them as came among us) have found the experience thereof, and bear witness, that there is not the like on earth; For us to cast this Law away, and look for a new Law from this generations composing, were, as if a man should leave his sheep, and go shear the hogs; so he should find a great cry, but little wool; as we found from our long sitting Parliament, great votes, but little good laws: or as if a man have a great sack of wool, and cast it away, and then go a-woolgathering among briars and thorns, it could not but be counted a great folly; so for us to cast away our laws, and be persuaded by such silly fellows as Aspinwall, is a greater folly.
5. I beseech you also to consider this shallow brain'd fellow; a child that can but tell 20, will tell you that ten, and one, is 11; yet Aspinwall cannot make more of the ten horns, and a little horn, (which ten and 1 must needs be counted 11) but ten; which interpretation of the horns, he makes the principal matter in his pamphlet, both in the first and last page thereof; and judge you whether a man that is not able to tell 20, but misseth 1 in 11, is fit to declare such high things to the world, and to presage of times Consider what I say, and the Lord give you understanding in all things. 2 Tim. 2. 7.