The Euroclydon wind Commanded to cease: 
Act. 27 14. Mark. 4.39.  OR, A quenching of the Fiery Darts by Scripture-Arguments, Declarations, 
Eph. 6.16.  and Visions.  
Being a moderate Vindication of his Highness the Lord Protector, from the popular aspersions first accasioned against him by the malice of the Presbyterians, and now blown up by all patties.  
ALSO, Something in behalf of the Desolate CHURCH, and King CHARLES, which declares hopes of Union between Him and his Highness the Lord Protector, with an Apology of the Author concerning the year 1653. and many other things discovered.  
By ARISE EVANS.  
Exod. 22.1. Thou shalt not raise nor receive a false Report. Put not thine hand with the wicked to be an unrighteous witness.  
Psal. 12.15. For the Oppression of the poor for the Sighing of the needy, now will I arise, saith the Lord, I will set him in safety from him that puffeth at him.  
Printed for the Author, in the year 1653. But according to the mis-apprehension of the Vulgar, 1654.   

To the READER.  
Most Courteous Reader,  
I Sall never be at rest until time come again that every one may sit under his Vine, and under his Fig-tree, and that there be none to make them afraid, Mich. 4.4. and that is for both Church and kingdom to flourish again, as it did before this time: we have this note upon this business in the Scripture often repeated, lest we should forget it. Judges 17.6.18.1: 19.1.21.25. saith he, In those dayes when there was no King in Israel, every one did what was right in his own eyes: and in those times, saith the Prophet Oded, 2 Chro. 15.5, 6, 7, 8. There was no peace to him that went out, nor to him that came in, but great vexation was upon all the Inhabitants of the Country: but in the time of Solomon it was otherways, for it is said that Israel( then) did sit in peace, every one under his Vine, and under his Fig-tree. 1 Kings 4.24, 25. Here you see the different condition between them that have a Ring and them that have none. And Solomon was a man of R●st, to give Rest unto Israel, and a Type of CHRIST JESUS, and of a KING u●der him, that in the end of the world shall appear and reign over all the earth, to give Rest unto all nations, that there sh●ll be no more warres, and that a man may travel safely though●ut the whole world, 1 Sam. 2.10 Za●h. 14.9. Isa. 2 4. Micha 43.4 For this KING shall settle one way of Gods worship and Religion and Law, through out all the earth, Zeph. 3.9. Joh. 10.16. and have his Deputy in all nations, who shall rule in peace, and give Him account of al● their actions; neither shall any among them strive about title of honour, for the sp●rit of Ambition shall be taken away; but all shall submit to him: and this is the rest which God will bring men unto here on earth, and that death m●ght be destroyed, that is, they shall not envy and destroy one another any more. And now the end wherefore I take this ta●ke up●n me, is for to reconcile these parties who are most concerned in this foresaid work of God, namely, His M●j sty K. CHARLES.& his Highness OLIVER L●●d Prot●ctor, whom I believe upon good grounds, in the next generation, will meet in one person that shall further eff ct the same work of God. Therefore having visions and Revelations tending to that glorious union which shall not be, I hope, in the power of any Creature to hinder, It being Gods purpose and design, I am bound in Conscience to declare the truth of God concerning the same, with that power and so clear, that shall bring it to effect, being assured GODS PRESENCE goes along with it.  
Some say the stars or planets, are signs of the times that declare things to come. And that they do not only declare, but have also a power in them by their Influence, to bring what they declare to pass. I wish it were so with me in this matter. That I might not only declare it, but be also instrumental under God to bring it to pass; and that though I was but passive when I declared the troubles of the King and kingdom that came upon us, since my suffering in 1638. which troubles, I was in no way active to bring it to pass; yet I shall endeavour, God helping me, with all my might, to end these troubles, and act to take away the confused darkness too too rife among us, by showing the light of Jesus Christ, that is, not onely in his majesty King Charles, but also in his Highnesse Oliver Protector, who are the two golden Pipes which empty the golden oil out of themselves; or the two ANOINTED Ones, that stand by the power of our LORD JESUS, and are appointed to bring all nations to a perfect Rest, Zach. 4.12.14. Heb. 4.9. and as Israel was gone to such a height of confusion for want of a King to rule them, according to the Law of God, prescribed and delivered to them by their Predecessors, to walk by the light thereof, did in their actions exceed the sodomites with such violence and filthiness, that none could travel among them in safety, judge. 19. judge. 20. and what followed, but the destruction of above seventy thousand in one week, besides women and children.  
So in like manner or worse; now we have a generation among us that hath the like spirit of Sodomi, who make but a mock of sin, and count men foolish because they believe the Ministers and the Scripture, that tells them of sin; and though they will use the Scripture sometimes to maintain their wickedness, yet they do it from a conceit they have, thinking to destroy it by itself, as if a man, out of malice against fire, should conclude thus, saying, I shall not be able to destroy this creature ( Fire) no other way than by burning all things with it, that may show it and keep it alive: and they have such a delight to do evil, that they glory in nothing more than in destroying all Ministers, all laws, all Beliefs in any thing delivered from God by our Predecessors to us; neither are they able to teach men any thing, except to show them how they shall do to bring themselves ( in time) to be more brutish, and voided of God and of Reason, than the worse sort of Beasts:  
In this condition doth our Land languish, ready to give up the ghost, therefore is it not time to comfort her, and to give her to understand her nakedness, and to show her from whence she is fallen, that she may repent: And because of this, what man that hath the spirit of God, can forbear to speak those things that pertain to the glory of God, and the good of his People? For I am confident( once) all England did engage themselves to serve the Lord, and to worship him according to his Truth established among us.  
What is Man more than a Beast, if he hath not the grace of God to rule him? By his own nature he is worse than the worse kind of Beasts; for no sort of Beasts will prey and feed upon his own kind, if he can forbear it; but man is of that nature, that when he may have other Creatures to f●ed upon, he to choose, will feed upon mans flesh; witness those wild men called Caniballs, that do so; and there is no difference in nature between any nation and them; but as the measure of the grace of God hath separated us, so that if God did but withdraw his graces from this Nation of England, and that we should leave the wisdom of our Predecessors, as the Jews did, that now are turned Caniballs, for they are supposed to be of that Nation, and be left to our own lust, we should soon become such as th●y are.  
Why then should we sl●ght Learning, and gifts of Tongues ( which by Gods providence doth preserve us) no more now than the Apostles did; for if they being unlearned, to fit and enable them for the ministry, did receive those gifts miraculously: Is learning now the worse, because men attain to it in an ordinary way? Doth not that miraculous descending of learning and tongues upon the Apostles, Acts 1 4. Acts 2.1, 2, 3, 4, 5, 7.8.11. show us what need we have of it: And doth it not also show us, that Learning is not from beneath, but comes from above? And that whether we have it in an ordinary way, as S. Paul had it, or in an extraordinary way, it is the same gift of God; And who was more excellent among the Apostles than S. Paul was? or more learned? Acts 26.24. 1 Cor. 14.18. But he had it not miraculously, for he needed it not so, because he was a learned man before▪ brought up at the feet of Gamaliel.  
Therefore let us not loathe Learning, as the Israelites loathed the Manna, Numb. 11.5, 6. because it was now so common, for we cannot live the life of Christians without it; and though many have Learning and abuse it, as they abuse the other gifts of God, yet Learning in itself is a supernatural gift, which some cannot attain to, though they go to school, and to all the Universities, and are wise in other things; for, saith he, it is a gift, The Lord God hath given me the Tongue of the Learned; and he counts it the prime gift of God, and that the humours of men, who are contrary to Learning, is but a fleshly lust, which as a fire will devour them, so that they shall lye down in sorrow, as you may see Isa. 50.4, 5, 6, 7, 8, 9, 10. 1 Cor. 3.3. Jam. 3.14, 15, 16, 17, 18. Jam. 4.1, 2, 3. judas 22.23.  
Therefore, I say, it is needful for me to improve that little talent of Learning, which as a spark by the providence of God, descended upon me from the learned; which if I should deny, I were a liar in it, without which Learning I were no more able to express my mind▪ and to reveal the divine Mysteries of God( though I did understand them, Mat. 13.11.) than the Apostles were afore; they received it miraculously, Acts 1.4. Acts 2. and these opposers, like Simon Magus( Acts 8.9, 10, 11, 12, &c.) had learning first from our Predecessors, else were they not so able to fight against it, and deny it with that power as they do to their own damnation: But I hope they will repent and return to God.  
I labour in this little Book, as I have done in my former Books, to inform all men of the truth, that God may have the glory, and we the comfort of our salvation, and to enlighten mens understanding concerning the truth of the Ch. of Engl. as it was established among us, and to vindicate his Highnesse the Lord Protector from the many aspersions falsely cast upon him, and to bring King Charles and him to unity and peace again; for charlemagne is that grain of Mustard-seed, Mark 4.30, 31, 32.  
And why am I so pestered with the people that I cannot rest, but all the day long answer them? And why are my books gone over all the earth, and translated into all languages, and are so famous, that I am troubled to answer men that come from turkey, from Italy, from Germany, from Spain, yea, and from all parts of the world, where English men go: Is it not because of the mighty great influence CHARLES STUART hath upon the world? for I am confident, If I had declared as much as I did for any other man, it would not have been regarded at all; for though his affliction● are beyond any mans, yet they make him more glorious, than if he had exceeded the greatest King on earth in prosperity, and sets all to look upon him as THE MAN, who by Gods providence is fitted and qualified by his afflictions, to be the most excellent Prince, worthy and able to enjoy the greatest Dominion, Pomp and Glory in the World, and not transgress therein. And now the Indedependants and Anabaptists seeing this, and presuming upon their strength ●n the Army, give out, that they will declare for the King, and bring him in: and so do the leveling party give out, as if they would do it, and the Presbyters too, all for their own ends; But I hope God will enlighten the Army for to see that these disputings, vain jangling, and such fallacings, is but a fleshly lust that warres against the soul, and destroys it● faith in God, 1 Tim. 1.6.19.20. 1 Tim. 6.4.5. 2 Tim. 2.16, 17, 18. 1 Pet. 2 11. judas 23. And judas after he had sufficiently showed the abomination of this fleshly lust that warres against the soul, exhorteth us to help them that are troubled with that dis●ase, ●aying & of some have compassion▪ m●king a difference, and others save, with fear pulling them out of the fire, hating even the garment spotted by the flesh. judas 22.23.  
And the●● i● also a fl shly lust that wars against the body of man, and destroys it with a burning disease, called the Pox, which is too well known among us. 1 Cor. 6.15, 16, 17, 18. yet many repent of that,& their souls are saved: burr this fleshly lust that warres against the soul, is more dangerous, because it doth destroy the soul fir●t, and then destroys the body; for Presbyter is a loading carded that brings women and men on to such a height of lust, that they think themselves not free from the commands of God, until they can, without any trouble of conscience, commonly commit whoredom with any body, and call their lust their God that is in them, as it is well known we have too many such among us, which first sprung up from the Presbyterian root; for before their time we had no such creatu●es: Therefore fear you the true God, and keep his Commandements, that he may deliver you from this fleshly lust that warres against the soul( for that lust i● your ma●n enemy) lest at last it bring you both soul and body to hell fire, here and hereafter for ever.  
For I count the Pox a spark of hell fire, and a type of the endless● torments of hell; for some are torm●nted w●●h it as long as they live, notwithstanding they repent and go to Heaven when they die; but God gives over the other high Presbyters to their own lust, and will not sand the Pox among them, lest th●y should repent; why? because he will pl●gue and torment them hereafter for ever in hell; therefore you may be sure there is a hell to torment such a● shall commit spiritual whoredom; for God sent the Pope but of late dayes to be an emblem of Hel, out of which there is no Redemption. Rev. 20.10.  
And since I have entred upon this matter, I shall parallel, and that according to the Scripture show, that as whoredom is commonly accompanied with drunkenness, swearing, wounding and killing one another about their whores, so is spiritual whoredom also; they are drunk, Isa. 29.9. they kill and wound souls, Jer. 2.34. they swear, Hos. 5.2, 3, 4. Psal, 139.19, 20. and they are drunk continually with their humours, there is never a sober word concerning Religion comes from them, that as drunkards, when they are drunk, many speak at one time to one matter, and all is non sense; and then fall out, kill, and swe●re, and wound one another about their whores: so these, in like manner, when they meet together, being drunk, with their jangling, half a score speak at one time to one matter, and all they speak is but non-sense; then th●y fall out, excommunicate and swear one against another, wound and damn one anothers soul about their spiritual whores or Congregations: This is well known to be true: If you think I am immodest in my speech, look into Jeremiah and Ezekiel, and you find the like, Jer. 5.7, 8. Ezek. 16.25, 26. Ezek. 32.19, 20. And the Council of State, the Army, and all others, whosoever they be, consider also how unmovable they have found the faithful and true Protestant to be in the time of trial, 1 Pet. 1.5, 6, 7, 8. but once a Presbyter, and then turn with any wind to any thing. 2 Pet. 3.17. Eph. 4.14. And I pray God that the Army and Council of State will be assi taunt to the Lord Protector to bring in King Charles, for therein consisteth the happiness of this Nation, and of all the World; and let the Kings party and all others pray that it might be so, and not be wedded any more to their sins and vanities.  
The Jews expect their Messiah every Sabbath; but, say they, he is tied by the hair of a woman, and is so conscientious of that day, that he will not on it break the hair and come his way; but I rather think that the devil sent some Lady, who by her tempting enchantments strives to keep him from his people, for the devil knows that when Messia cometh, there will be no place for them to abide in his kingdom.  
I heard a story once of a young godly gentleman who went to travel, came to Paris in France, and being at Court, he took his pleasure very much, that he forget what he was to do, whereupon, a learned friend came unto him, saying, Sir, you must not give yourself to such vain, sinful pleasures, you must bethink yourself what you have to do, else your Father will disinherit you; the young Genntleman answered him, saying, I will not lose my pleasure in Paris for my part in Paradise: It was a sad answer: I could wish that it were not the thoughts of any in our dayes.  
And therefore, I beseech you, pray for a right understanding that you may see and believe the truth that is opened unto you in this book, and lay it to heart, and return to God, with all your heart saying,  
Oh Father and Lord God Almighty, who is the only fountain of light, knowledge and understanding, guide me in the Reading of this book with the holy spirit, and grant me the knowledge of the truth, and that I be settled in it, and live according to it, to the glory of thy name, and the Comfortable peace of my soul. And grant the same spirit of grace to every one that Readeth this book, that we all having thine onely spirit of truth, may be lead thereby and knit together in love, through Jesus Christ thine only and holiest son, and our blessed Saviour. Amen.  
Black-friers, May 30, 1653. But according to the mis-apprehension of the Vulgar. 1654.   

The Prologue.  
I Thought to show these writings before they were printed to his Highness the Lord Protector, but I find he is kept( as the late King was) close Prisoner by flatterers, that his friends cannot come to speak with him, Jer. 22.15, 16. for the late King saith by experience ( in his Speech to his Son) that Flatterers are as unseparable from prosperous Princes, as Flies are from Fruit in summer, whom adversity, like could weather, drives away; and we find in Scripture, that the same people, who after they were filled with the bread of Christ, acknowledged him greatly, would make him a King, and cried HOSANNA about him, John 6. 14, 15.26. Mat. 21.8, 9. when he was delivered to Pilate; and when Pilate gave them their choice whom they would have, Jesus or barrabas, they desired a murderer, and cried against the Prince of life, saying, crucify him, crucify him, Mark 15.6, 7, 8, 9, 10, &c. I believe, these things, being rightly considered, are very applicable to these times, concerning some People and Souldiers affection in their choice, if they could have but their choice; and blessed be God that doth order it otherways, for his Elect sake, else we should be in a miserable condition; But since by Gods providence I cannot come to his Highnesse, I hope that I say nothing in this ensuing Declaration concerning him, but what is truth, and therefore being confident in God, who directeth me in the way of truth, I, in Gods name, do sand forth this truth as followeth.   

A moderate Vindication of his Highness the LORD PROTECTOR, From the popular Aspersion now cast upon Him.  
dear Friends, though I was resolved not to writ any more; yet because of Reproaches laid upon a Person of renown, which cannot easily be taken off without divine assistance from the Lord Almighty; I having Visions and Revelations sufficient, to show his innocency; it being given for that purpose, think myself bound in Conscience to declare it, whatsoever the Result thereof may be, and therefore being necessitated thereunto, and seeing that much good may come to this Nation, to whom I owe, under God, all the respect that I can show to them; I thought good to come forth in print again, chiefly upon the abovesaid occasion, foreseing that it requireth speed, both for the Vindication of the Person and the Salvation of the Nation;& as a Mantle is as broad on the wrong side, as it is on the right side, so a false report sometimes is received, and goeth as far as the truth, specially when peoples judgments are partial, that through envy against some party they are willing to be deluded by liar, notwithstanding the clearness of the manifest truth showing to the contrary against it so evident, that they cannot give reason why they believe such things, but stubbornly say it is so, and there is an end of it.  
Truly friends, I do not speak these things without experience, for I have tried it this two yeares or more, constantly arguing with many concerning his Highnesse the Lord Protector, against whom the malicious Presbyterians being thrust out and fallen, through Gods just judgement upon them, like a mad Dog that runs after the ston, but heeds not the hand that throws it; so these impenitent ones, that stripped his late M●jesty of his Militia and Money, and of all his Power, and turned him into the open Field; also sending by their commands, Troops and Companies after Him, with Swords in their hands to pursue and destroy him, who as surely killed him by their Commands, as David killed Uriab, 2. Sam. 12.9.13. but they will not repent l●ke David, would now be quitted from his blood, and lay it upon his Highnesse the Lord Protector.  
And for that end, did repo●t false things, and wrote private books against him, and by revi●ish instigation have bewitched the mindes of the generality of men, that it is believed and asserted with a great deal of false confidence, that they would have it to be an undeniable truth, for which they durst pawn their souls, and die for the maintenance thereof; yet the chiefest Authors are Fomenters of those books, and Reports durst never appear to maintain it; and therefore I do admire that men of quality, being sober men, Divines, Lawyers, Physitians, and I speak unto all sorts of men, I do admire that you will take a Report of this matter and concernment, for a truth, which indeed may be the ruin of a Nation, when you h●ve no grounds for it, but Rumour raised by some malicious discontented party, or a Pamphlet without a name to it.  
For my part I am of opinion, that we ought to judge charit●bly of things that are secret; and we have the Scripture for our rule in doing it, Deut. 22.15, 16, 17. for, saith the Scripture, he found her in the field and the hetrothed Damosell cried, and there was none to save her. Thus you see Gods word teacheth us to judge charitably; for saith he, The Damosell cried, yet none knows but she consented in the act, and is as guilty as the man; but because it cannot be proved against her, she must be justified as if she had c●yed for help, and her repute and life must be p●ese ved upon that account.  
N●w it is evid●nt, by his actions, that the Lord Protector is not a blood thirsty man; for it known how the Presbyterians sought his life, when they were in power; and after that, the leveling party sough● his life; and thou the Independan●s and Anabaptists sought his lif●: all which pa●ties, through G●ds providence, fell into his hands; and doubtless be had intellig●nce, and knew them that were most against him, in all ●hese P●rties, yet which of them did he cause to be put to death, or trouble at all for his cause, by way of revenge? Truly had he fallen into their hands, they had made short work with him before this time; therefore why should any man think that the L. Protector had such a desire to have the late Kings blood, who never did him hurt, and let those go free that were his deadly enemies, when he had more power to revenge himself on th●m, than he had in the Kings dayes? Surely it can be no part of a reasonable mans Creed.  
For, had he at the Kings death, been the chief general, then one might have spoken something against Him for consenting to his death, because the general had a power to save the King, by commanding the Army to do it, and if a party of the Army had withstood him in it, a Declaration of four lines had on a sudden raised twenty thousand Londoners to assist him in it; but you will say, he durst not do it because of the parliament; therefore I say, on the Parliament lieth the Kings hloud, and chiefly on them that sent out the first forces against him: If this be not true reason, which doth evidently prove who is guilty, and if I have not laid the burden of the Kings blood at the right door, then speak you, and stand to it as openly as I do, otherways lay your hand upon your mouth.  
Also it is evident by his Carriage in the field, that he was always more inclinable to save, than to destroy, if possibly it could be done with safety to himself and his army, and the most forward to have all the Articles of war performed to his enemies, but some other great one, much desired of many, if reports be true slay a valiant man, after he gave him quarter,& disarmed him, such doing● God will revenge, for it is no less then wilful murder.  
And truly I may say something most Remark●ble of the Lord Protector experimentally, and that is, If he had not been more clear from the King, blood than any of the Parliament, I had not found him to be my friend, though unlooked for, when all them were in a rage against me, and thought immediately to destroy me at the coming out of my first book, for had he not been innocent concerning the King, I in the said book declaring so much for the King. Reason tells that he had been the first m●n against me, but he was under God my Protector, and defended me against them; a strong argument that he is innocent from the blood of Charles Stuart, before God, whatsoever men think of him.  
And I believe ingeniously, that his Highnesse by the providence of God will be the Chief instrument to establish both Religion and King again in this land, for when he hath tried all, he shall find that to be his best course, and I am confident he looks upon his honour at this time to be but a burden to him, for the just mans innocency is his greatest guard, neither is the covetous nor ambitious fit for honour or riches. However, it pleaseth God to bestow upon such that are Just and humble, both Honour and riches that are durable to posterity unto all eternity, yet notwithstanding truly there is no greater sign of a princes fall, than when he is become contemptible in the eyes of the people; we have had experience sufficiently for the truth of that in the late King& the Parl. besides what the scripture sheweth. Job 12.21. Psal. 107.40 41. Isa 40.23. for, saith he, God poureth contempt on them, and indeed such things are merely of God, 1 King. 12.15, 16. and it is time for a Prince to look about him when the people begin to slight him, and affront him, and not to believe flatterers, who will say all is well, when there is no hope of what they say to be true; therefore let me tell you, it is not wisdom nor safety for the Lord Protector to stablish himself in the first Magnitude, for God is against it, and all men are against it, except a few Flatterers; for there is an inheritor that must not be destroyed, nor disappoint d, Isa. 65.8, 9. But in the second Magnitude he shall be glorious before God and all the World; for then shall it be seen that he is not so self-ended, as now they think he is, and it will be a greater honour for him to set up the right King, to satisfy all, than for to be a King himself in daily care, and far better for his Posterity and kingdoms, for then there will be an end of the war and Taxes, and assurance of what he hath to Him and his Posterity for ever.  
Oh what a sweet Harmony it is, when the Prince and People bless one the other, as David and Israel did, 2 Sam. 6.18. 1 Kings 1.47. 1 Chron. 29.20. then there is hope of glory and further happiness to such a nation.  
I remember a passage which an ancient woman  told me, being her observation of the various behaviour of Queen Elizabe●h and King James, toward the People; Queen Elizabeth when she went ab●oad, the people came from all about to see her, and she said to them all the way, the Lord bless you, my good Subjects; and they answered her again, saying, the Lord bless your Majesty, an● she was greatly beloved for this very cause, and being innocent withall, she feared no t●e●hery: But King James, when he w●nt abroad, and the people sl●cked about to see him, he fell to swearing at them, and saying, Wha●, are the people mad? Did they nev●r see a man before? So the people returned discontented, and did not care for seeing Him: And this good custom of Q El●zabeth, which knit the he ●●s of h●r Subj●cts to her, was left off, through the perverseness of King James, who could not abide the sight of a multitude, for fear of Treason, s● that the people knew not the sweetness of King Cha●le● his Na●u●e and Love to them, until he dec●a●ed it up●n the Scaffold. Thus King James wilfully, and though a wise man, yet foolishly, brou●ht a contempt upon himself and family hithe to.  
The reason why the people speak contemptible of the Lord P●otector, is, fi●st because of the scandal c●nc rning the late Kings blood. Secondly, because, he hath taken such honour upon him. Thirdly, because they think he intends to aspire higher yet, and to continue the Taxes for to maintain an everlasting war against the Family of CHARLES STUART, whom now they have in repute again, seeing no hopes for them elsewhe●e; and it is a wonderful thing to consider, how the very g●eatest enemies of Charles Stuart, I mean the Indep●nd●nts and Anabaptists that met in Black fria s wh● about a year or two ago, were mad against the Lord Protector, because he was not cruel enough ●gainst the King and his Party, and the●efo●e would have him taken away, and set up Harrison in his place, now are they chang●d, and condemn th● Protector for his cruelty to the King and his pa●ty: I believe his Highnesse is not ignorant of all this, nor of the way to come off with credit and renown.  
There was a thing moved to me, by one that is of near relation to his Highnesse; I wish it were come to effect; It is true, I made some progress therein, and found much civility of the Protectors side; though I was unworthy of the honour to move a matter of that concernment to Ladies of such great account; and doubtless God will turn that respect they had to me for his name sake, to their high honour, and for the vaunting of others which have sl●ghted such motions; if things should fall ou● as they would have it, I know they w ll fa e worse than now they do, and that such a composure is best for them; for if by a f● r●igne match& power the King come in they shall be disa●pointed of their expectation, and being low now, they shall then be lower, and in greater slavery, for they that bring him in will have the pre-eminence: But if that things should be composed, and the King and Duke matcb at home, then Religion and Law might be settled, that at least every man should have his own, and those that suffered for the Kings cause should be preferred, or have some restitution in regard of their losses; for my own part I might be silent, for I am the least concerned in such businesses, onely I think myself bound to show men the truth, and what will be the issue of the one and of the other; and I know the prudent Royalist is of my mind.  
And now I shall( God willing) relate what Visions I had, to show the innocency of the Lord Protector, and how he by Gods providence, will be the chief instrument to restore the King again.  

The first Vision.  
I Fell into a Trance, and I was carried in the spirit into Whitchall to the council chamber, and being there alone the Protector came in hastily without any attendance, and I asked him what was the matter that he came alone, and where his counsel was, and he answered me very kindly, but mournfully, that they had forsook him; and he went through the Room to a private door, and lifting up the hanging goes away; thought I, I will not follow him, but I will see who will come hither: and after a little time there comes in a Man, who  told me that the Lord Protector was in great danger, sought for by the council, but said he was got into a place whe●e they nor any of his foes could come at him; and I was glad he was got out of their hands; and the Man went away: After that comes a man from the Lord Protector to me, saying, his Highness desired me to sand him a Handkerchief, whereupon I put my hand into my pocket and drew out a fair large Holland one, and sent it him, and after a long while the same messenger comes again to me with the Handkerchief in his hand, so wet, as if it had been dipped in a pail of water, and said that the Lord Protector had wept all that since I sent him the Handkerchief; and the messenger went away: then said I to myself, surely his Highness now repents for that he had a hand with them in the late Kings death: and as I was thus thinking, upon the table there appeared a Book, whereupon I went to the table and took up the Book, and as I red in it, I found it to be a Record of all Cromwell's actions, and being desirous to red it in order, I turned to the first page., with an intent to red all, but upon the first leaf was written the very things that were done that present, namely, how he was with me in the Councill-chamber, and how he was pursued by his former Friends, and how I had sent him the handkerchief, and how he had wept it wet with his tears, and that his Repentance and weeping wept all the actions that was against him out of the Book: And as I was admiring the goodness of God unto him, for I understood it was a Vision, and that the Record was Gods own writing, I awaked.  
This signifies to me, and to all others that are not wllfully blind, that he is clear, what by Innocency, and what by Repentance, that I dare not say the contrary.   

The second Vision.  
I Fell into a Trance, and immediately I was at White-hall at the Guard-chamber: And as I looked about me, I beholded the Late King, and the Lord Protector walking arm in arm together, and talking very friendly about some serious business, as I thought; and I heard the sound of their words, but could not understand the matter they talked of; and though I had a great desire to particular them, yet I durst not go no nearer to them, lest I should give offence; and I knew that the King was dead, therefore I wondered that the Lord Protector was so great with him, saying to myself, This surely signifies, that the Lord Protector is not so guilty of the Kings blood as men think him to be; And as I was musing, there came a voice from above, saying, Cromwel's House is a sure House; and being troubled at it, I awaked; and as I was thinking in my Meditation at that cross Vision, and saying to myself, Have I been deceived all this while. in declaring for Charles Stuart, Son to the Late King, and shall cronwell now be his heir? I fell into a Trance the second time, and was in the Guard-Chamber, where the King and the Lord Protector continued walking as before: Then came the voice again, saying, Cromwells house is a sure house, for he shall bring in the Kings Son, whereupon I awaked with exceeding Joy, saying, Lord let his house stand for ever, on condition he set up the Kings Son, that we may have the true worship of God again in the Church. And I fell the third time, and also the fourth time, into the same trance, having, as before, a little respite between, and seeing the King and Protector together; and the Voice in like manner, saying, Cromwells house is a sure house, for he shall bring in the Kings Son, until I was fully satisfied and confirmed of the truth thereof.  
These Visions I had the last summer upon two Lords dayes, and indeed they are so plain as Josephs Visions were, Mat. 1.20, 21. Mat. 2.13.19, 20. that they need no interpretation.   

The third Vision.  
I Fell into a Trance, and immediately I was in a place where a man was preaching, and giving some hints against the Lord Protector, but I being not ware of it, his Highnesse was there, and stood up, saying to the Minister, I am not such a Man as you take me to be, for I appeal to God: And as he spake these words, his clothes fell open of themselves miraculously, that his naked breast was seen, which was most clear, having not on it neither spot nor blemish: Lord, said I, this is a wonderful sign of his innocency; but it was a more wonderful thing to me to see him not burning himself again; for, said I, he hath many enemies here, that perhaps have pistols to shoot at his naked breast; yet said I, God is with him, who hath all mens breath in his hands, that they cannot move a finger against him, and the Protector knoweth it; therefore he is as bold as a Lion, for his trust is in the LORD JEHOVAH; so with these thoughts I awaked, praising God for this Vision also.  
This Vision I had while I was about this writing, to confirm me further concerning the Innocency of his Highnesse; and truly I saw this Vision partly fulfilled, for last Trinity Sunday in the morning, there was a Man preaching in the chapel, who spake home to his Highnesse: But as a Touch-stone is for the praise of pure Gold, so the word of Reproof and trial meeting with the Heart of an innocent Man, causeth his Face to shine, that his inward part may be seen by a discerning Eye, to be as clear as the glass; I say so, because that of all Bodies, glass is most discernible, for a man may see quiter through it.  
One thing more is remarkable, Last summer I was invited to dinner to a Gentlemans Chamber, and being come, there was a Knight and Baronet sate at dinner, who had a desire to have some discourse with me; He was a great lover of the King, and as far as I could find him, being but a stranger to him, he was a virtuous, ingenious, temperate man; and after some time spent in discourse with them about what I had written, and concerning my hope of the Lord Protectors integrity, I came away.  
But the same night the Knight had a Dream or Vision, thus,  
He thought that there was an Order come forth, That all the Gentry of England should come up to London for to make the Lord cronwell KING; And he thought they all came to London, and met in a great Hall, and every man sate in his place according to his degree, he being also in his place among them, and that the Lord cronwell came before them, and the Crown was set upon his head, and when this was done, the Lord cronwell walked along to the end of the Hall, and opened the hangings to go to another Room, from whence he comes back again with the King in his right hand into the middle of the Hall, and takes the crown from off His Head, and lays it at the Kings Feet; then was the King crwoned, and much Rejoicing at it: And the Lord cronwell also was mightily exalted by the King, Nobles, and People, and highly commended for his faithfulness. Thus ended the Vision.  
And when I went afterwards to see the Gentleman at his Lodging, that had invited me, he  told me how the Knight had a Dream that night which convinced them to be of my opinion concerning the Lord cronwell, and related the same unto me as it is above written.  
Other Visions I had concerning his Highnesse, to the same purpose; and several others have seen Visions and  told them unto me, which I omit to declare for brevity sake; therefore I beseech you not to judge rashly concerning his Highness, lest you err therein and offend God: But, as I said before, Judge charitably, for in so doing you cannot err, and thereby you shall obey God. deuteronomy 22.15, 16, 17.  
And now let me tell you what I have observed, and learned concer●ing the late Kings being in the Army, and so forward.  
When the King was brought to the Army, he was very well pleased with his Condition, being kindly courted with the chiefest Commanders, and the Protector: Fairfax, besides other Commanders were very great with him, and had their design upon some good and honourable terms for both sides to restore him again.  
But others of the Army suspecting such things, and seeing the Lord Protector, Fairfax, and others, so great with the KING, and themselves, who thought their Interest in the Army was as great as theirs; the King not taking such notice of them, they were filled with envy and rage against the King and the party he favoured more than they; therefore they stirred up the Army against their chief Commanders, saying, that now such and such men did desert the Cause; and for their own ends and preferment, intended to let all their labour be lost, and set up the King again as before; then the temper of the Army was such, that they were more apt to catch at the shadow, than to hold the substance( for they looked for some great matters to come in the end, yet found nothing but deceit) that all the Army soon listened to those men, and began to consult what course to take in this case, for to break the design concerning the Kings Restoration.  
And the same envious men made also a strong party in the Parliament House to be of their side, which Parliamenteers under pretence of zeal and holinesse, striven for nothing but greatness. And now finding an opportunity( in hope to obtain their own ends by it) were not negligent to withstand the Kings design, and close with the humour of these men of the army, so they drive on the same business as fierce in the House, as the other did in the army.  
Whereupon, the army was so offended against the Protector, Fairfax, and others because of their dealing with the King, that they would no longer trust them, but they must have their agitators to stand for them against their Commanders, and therefore they ●●use out two of them that were the most fiercest against the King, in every company throughout the army, and what they do now must be the law, and these agitators being set on by the adv●rse party, grew so high, that the Commanders could not do nothing but what they pleased.  
Then the King seeing thi mischief against him, and finding the Lord Protector was the most prudent faithful man among them, and fittest to be employed, because the army generally then had a respect unto him; I say the King being guided with the spirit of David. 2 Sam. 15.32.34. sends Gromwell amongst the agitators, as David sent Hushai, tha● he might sand him word of what they intended to do, and the Lord cronwell finding that they intended with a strong party to break through the guard, and to murder the King at Hampton Court, whereupon he doubl●s the gu●rd and fai●hfully gives the King notice of it, who removes himself immediately upon that to the Isle of Wight, and disappoints the Agitators that thought violently to break all their purposes by murdering the King.  
When the King seeing nothing but death before his eyes, now commits himself to God, and refers his cause to the managing of his Highnesse the Lord Protector. His Highnesse finding the adverse party had made themselves so strong, both in the House and Army, that there was no way for him to break them, but closely to go along with them; and that the only way for him to keep himself in power, was, to be the most forward in their design, hoping in due time, God would by his wisdom turn the tide; and judging it but a folly for him to strive against the Stream, or yet to desert the A●my, for then he had been uncapable to do any thing according to his promise, for the King, or his Seed after him.  
Now things were so strangely carried on, hudl●d among all parties, and every party feared the other, and knew not what to do, but were at their wits ends; then the Presbyterians thought that if the independent did set up the King, they should go to ruin, and be called to account for the B●oud of the Nation; and therefore their Consciences being guilty, to quit themselves, and for fear, pretended, that if his M●jesty would take all the blood that was spile, upon himself, they would set him up; and the King( poor soul) was forced to do any thing whatsoever they demanded of him, provided it was not against his Oath, in hopes to have peace for Himself and Subjects. Thus the Presbyterian sets the Trap, and makes the way Ready, and the other adverse party takes the advantage from it to bring the King to his end, that his Highnesse could not oppose it, but to keep himself in, was forced to be the most forward in it, though against his will. Now the King being put to death, every one sought to advance himself, but his Highnesse waited what the Providence of God would bring forth, he moving in his Sphere diligently.  
Then he was called to go for Ireland, to avenge the massacre that the Irish made upon the Protestants there, and their injury done to his late Majesty, by pretending they had a Commission from him to do those vile acts, and God sufficiently delivers them into the hand of his Highnesse, which rewards them according to their works: After that he came over to England again.  
The young King being also come to Scotland now, by Gods providence, though for no other end, but for to bring a just judgement upon the proud Presbyters, who notwithstanding, the King in Person was among them, did not value him; would do the Work themselves, and said to the King and Protestant party, Stand by thyself, come not near me, for I am holier than thou, Isa. 56.5.  
They thinking to have the Honour to themselves, and that the King should wait upon them, and be beholding to them for his own, insomuch that He should be no more than a cipher, which of itself signifies nothing, but serves to make up the number, so that he should have been a King in Name, and no King but at their Pleasure, for their own Ends, to countenance their further design upon England. And these Presbyters being gathered together, Fairfax, forsooth, would rather lay down his Commission( though he could hold'it while the King was put to death) than go against his Brethren in iniquity: And now God by his providence exalts the Lord Protector to be the Lord general of the army, I say God did exalt him, for I am sure the Parliament would not have done it, if they could have chosen; so he goeth to Scotland, and God now remembering their mischief against the Late King, and their slighting of his son, which was then among them, delivers them at Dunbar into his hands, who rewarded them according to their works, and brought down their proud Spirits ever since.  
After this, God remembering the Parliaments wickedness against the Late King, by his Providence makes his Highnesse to be the Avenger on them, and to thrust them out of door like so many Fugitives and Vagabonds, that had murdered their King.  
And now to show what the greatest enemies of all to God and Kingly Government, would be at, God puts in the heart of his Highnesse, the Lord Protector to call a company of Anabaptists and other Sectaries together, yet wisely compounds them with other solid Men, that were able to watch them and defeat them: And these Sectaries having the reign, call themselves a Parliament, forsooth, and think to bring an absolute Confusion among us, and to destroy his Highnesse, and set up a bloody man of their own choosing; but his Highnesse being guided by such excellent wisdom as they are not capable of, having them, as it were, in a string, that when they had discovered themselves, and made themselves odious to all the world, and thought to perfect their design by destroying ministry and Ministers, Law and Lawyers, and all others that would not immediately receive their confused wicked opinion; then his Highness takes them down, which makes them ever since against him. God be pleased, that always gives cursed Cowes short horns.  
All which Acts are the remarkable Wor●s of God( especially this last) which the King could not have done for himself, for divers Reasons that may be given; yet by Gods providence his Highnesse did them; which things, being well considered, is the stablishing of Kingly Government, and the destroying of the Rebels for ever.  
Neither do I think, that all these Acts were done by his Highnesse alone, but also by them that go along with him; and I dare say, and do believe it, that both he and they, are endowed with such wisdom, and temperance, that they are, of all others in the world, the most fittest men to rule, and that his Majesty will be the most happiest Prince in the world by agreeing with them, and making them his Counsel; and that it is the wisdom of all others, notwithstanding they be peers, or whatsoever else, to be content to enjoy their own again peaceably, and to leave the managing of affairs to the King and these men, until they are of a better temper, acknowledging their weakness in managing the affairs of the kingdoms in the Late Kings dayes, to his ruin, and their own also.  
Thus ye have a relation of what his Highnesse hath done in order for the stablishing of the King again, and what now remain h for him to do, but to bring in the King and set him on the Throne, that his Highnesse may be also established as the most worthiest to be the second Family and to reign with him for ever.  
O and Argument more for to vindicate the Lord Protector, by comparison, which I hope you cannot deny; I speak to you sober godly men that knew the late King, and were conversant with him, and do testify what a godly religious Prince he was, a true Protestant, a just and a merciful Man, a wise and a prudent Man, the most humble and meek King that ever England had, a man that desired really the good of his Subjects, and rejoiced to see them flou●ish in all blessings. This testimony of him I had from many of you whom I account to be Gods Jewels in this nation, Malachi. 3.16, 17. yet you know how the old Serpent by his skilful lying instruments, the Presbyterian f●ction, got an advantage against the King, by their lies, and never left, him until they had raised his subject● to rebellion against him, and at last slay him; But his death will be their death, Hosea 13.14. 1 Cor. 15.54.55, 56, 57.  
You know how they said, that the King was a tyrant, and would have brought in an arbitrary Government, and Popery, how he was a bloody man, that did not care, though all his subjects throats were cut so he might obtain the foresaid ends; moreover saying, he was a Swearer, a Drunkard, a Who●e master, a vile Person, that hated all good men, and that the queen was a Whore and all her children Bastards; saying also, that the King was not endowed with sense and reason, that he was lead away like a child by evil counsel, and because of his wants in natural parts, he was not fit to reign. Truly these reproaches cast upon the royal family are so odious to me, that I can hardly set them down, but I see it is needful, and the examples of the Evangelists press me on to do it: and as they set down the rep oaches of Christ, that it might be to his eternal glory, and to the ever lasting shane of the Pharisees; so in like mann●● this will be for the glory of the royal family for ever, and to the shane of the Presbyters, to all eternity.  
Which things raised against the royal family, you know are all lies, yea and all now know it was nothing but malicious lies, raised without the least cause or any ground of suspicion for it at all, yet these things were so asserted in Pulpits and in Pamphlets, and believed for the time that many thousands lost their lives to maintain those lies.  
Then since this skilful Apollyon, enemy to mankind, Rev. 9.11. could do this in time of Peace, by slandering the late King, and bring so many thousand men to dest●uction by it, how much more mischief will he do now in time of war, against the Lord Protector, to keep the King and him off from making Peace again? For I believe, that the Presbyterians, being afraid that yet they must give an account, are in despair, and do what mischief they can to keep off the King and his Highnesse, from making an agreement And though they seem to be of both sides, some with the King, others with the Lord Protector; yet it is to set on foot what plots they can against the one, and against the other, betraying poor innocent souls to act it; but they do it subtly with a bewitching infusion, and are not found in it; therefore I say to you that are real of the Kings party, believe no evil report against the Lord Protector; and you that are real of the Protectors party, believe no evil report against the King; for I tell you, satan is busy to set you on plots to your own destruction; for be sure that King CHARLES gives no consent to any plot against his Highnesse his person, neither doth his Highnesse consent to any plot against his Majesties person, what is done in the high Places of the Field, is another case: and take heed, that if such things should happen against either of the foresaid Persons, lest he that did it, and bring the news, should have such a reward as David gave one that brought him news of Saul's death, 2 Sam. 1.13, 14, 15, 16. and them that brought him Sauls sons head. 2 Sam. 4.7, 8, 9, 10, 11, 12.  
I know there is nothing will be more pleasing to the Presbyters, and them of the Rotten Parliaments, than to see the Fall of his Highnesse the Lord Protector, and to have him in derision like themselves, though on the other side they bear no good will to the King; if it be his will, God grant them grace to repent and be better minded: I love their Persons, but I hate their qualities, hypocrisy, malice, and wilful blindness; for they pretend to know the Scripture, which if they did, they might see their errors: I do admire at their blindness and malice against Bishop Laud, which made them so mad as to lose their reason, whereas indeed they should have blessed God for sending them such a man.  
You know, that in the beginning of the Parliament, the Communion Table was ex●lted three steps above the rest of the Church, and the ends thereof were turned North and South, with a rail about it, that the whole Body of the Church might discern the Lords Body upon the Communion Table, 1 Corinth. 11.29. and see the two Ministers in their white Surplices break the Bread, and p●u● out the Wine, one at the one end of the Table, and the other at the other end thereof, like those two Angels all in white, one at the head, and the other at the feet, where the Body of the Lord Jesus lay. J●h 20 12.  
And for the rails about the Communion Table, is there not good Reason and Scripture for that? D●d Joseph of Aramathea bury the Body of Ch●ist in an open Field, where the Swine might dig up, and the Doggs eat his Flesh? Did he not bu y him in an enclosed Garden, John 19.41. where Doggs and Swine could not come? Moreover, Did he not lay him in a new tomb, hewed out of a Ro k, whe●e there was no Corruption, and then roll a great ston upon the door of it, so that not so much as a worm could come near the Body of J●sus? matthew 27.57, 58, 59, 60. And are not these things written to the end that the like care might be had of that resemblance of his Body in the Sacrament, which indeed is more than a resemblance to a faithful soul that discerns the Lords Body there, 1 Corin. 11.26, 27, 28, 29. therefore what Bishop Laud di● in these things, was decent, and so agreeable to the Scripture, that it cannot be mended.  
But these brutish Presbyterian Parliaments, as men which are in all the rest of their actions v●yd of reason, so they are also in this, They will level the chancel, they will down with the Communion Table into a bottom, that none in the Church can see it, except they come to it, They will down with the rails, that the D●ggs may come and eat at the Table as well as the Minister; indeed D●ggs are Companions good enough for such Ministers as their● are: They will turn the Tab●e end-way, that none in the Church can hardly see the Bread and the Wine upon the Table, if it were higher, for the Ministers and the Clerks about it. Is this the way for men to discern the Lords Body, or to see the invisible Creator in the visible Creature, when the Creature is as invisible to them as the Creator? Oh the folly of these wise Men of Gotham, that pretended themselves to be Saints, and to know the Scripture, and all things else, That they should be so voided of Scripture● and Reason, as not to see their Errors: Methinks if they but looked upon a Baiber-Chy●urgion's sign, and considered it, they might have seen their folly in turning, the Communion Table end-way, by that; and also by setting it in a bottom, for the Barber Chyru●geon mounts his sign on high, that all might see side-way the Body on it; so also the Christian sign of the Sacrament ought to be in the Church, where it might be most visible to all the People, and the Ministers all in white Garments, to hold forth the body of the Lord Christ according to the Scripture and Reason; but now by any visible sign a man shall not know whether there will be a Communion such a day in the Church or no, until they are upon it.  
Then for those shining Garments, called Copes, that our Ministers had in Cathedrall●, to wear on high dayes, as Easter, and the like, John 19.31. Do they not represent those Angels? Luke 24.4, 5. And why do the Evangelists vary in relating the habit of these Angels? One saith they had shining Ga●ments, as if they had been embroidered with Gold and Silver, Luke 24.4. The other saith, they were in white, as if they had been in pure linen Garments, John 20.12. the reason is, because the Ministers of Christ should have respect to the dayes of Christ, namely, the Day of his Birth, the Day of his Resurrection, and the like, and demonstrate it by their change of garments.  
And why doth S. Mark say, that there was but one clothed in a long white Garment, Mark 16.5. but to show us that one Minister in a Church will serve; and you know we had but one in ●very little Church throughout the kingdom, and to show us what manner of Garment the Minister must have, that is, a long white Garment, down to the feet, as you know the Surplice was such a one.  
Now these several Garments, appointed for the Ministers of the Gospel, in which the first Ministers thereof, even the Angels, appears, were typified in the Law by the Ephod; for there was a rich embroidered Ephod, Exod. 28.6. Exod. 39.2, 3. and that is according to St. Luke 24.4. And there were also linen Ephods, Exod. 39.27: 1 Sam. 29.18. and that is according to St. John 20.12. Therefore I say, they are altogether blind which refuse the Reformation of the Church of England, in respect to such Garments; for you see what grounds we have, both in the Old and New Testament, for the Cope and Surplice; and sure they are not the Ministers of Christ, that will refuse them to wear: And if you will object and say, the Apostles had no such Garments, I answer, no more had Aaron, at first, any Ephod; but when God provided those Garments for him, it was not lawful for him or his sons to cast them by, and come before the Lord without them, Exod. 28.2.43. therefore I say, the Apostles practise, which was like Aarons practise when he came first out of Egypt, while things were unsettled, are no more Rules to the Ministers now, than Aarons practise at his first coming out of Egypt, were to be followed in Solomons time, when all things were gloriously settled.  
And why doth matthew also say there was but one, Angel and that he descended from Heaven, and that he was so strong, that he rolled the ston away that kept Jesus under, and that he was terrible, his Countenance being like Lightning, that no Creature could stand before him, but such as sought Jesus for to worship him; yea, the armed Souldiers for fear of him did shake, and became as dead men. Math. 28.2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12. But to show us what Almighty power the Minister hath, especially the Chief Bishop, that doth all things decently, 1 Corin. 14.40. according to the written Word of God, as we had it in the Church of England; and to show for Unity sake there must be Order, and but one Chief Minister, whom the rest must obey, who is also to command every Minister to respect the other, according to his Degree above him.  
And why do matthew and John call them Angels, matthew 28.2.5. John 20.12. and Mark and Luke call them Men, Mar. 16.5. Luke 24.4. but for the end that we should esteem of the true Minister● of God, as of the Angells of God, that worship him, and show us how to worship him, bringing the glad tidings of Salvation?  
And for bowing at the Name of Jesus, when we worship him, is there not an express command for it, Phil. 2.10. that every knee should how? That is, the knee of the Body, as well as the knee of the Heart. And doth not David give us an example, and invite all to do it? Psalm 95.6. Saying, O come let us worship, and bow down, and kneel before▪ the Lord our Maker. Surely if it was lawful to bow in the time of the Law, for in the Law lies all the grounds the Enemy hath against bowing, How much more lawful is it to bow in the time of the Gospel, whe●e bowing is not Forbidden, but Commanded? Rome 14.11. Phil. 2.10. Eph 3.14.  
And how beautiful was the worship of God in the choir, where God was wo●sh pped in the beauty of holinesse, Psal. 29 2. Psal. 96.9. with Songs, and praised according to the injunction of David, Psal. 105. 1 Chron. 16.42. with Voices and all instruments of music.  
Truly I found, when I was but a Child, that it was the first moving cause that brought me to be well affencted with coming to Chu ch, for there is nothing will take Children, and quiet th●m at the Church, so much as music, and tempers them to listen to the Preacher; for afterward every Sunday we had a Sermon in the choir; and this was a good way to bring children to the church; but now there is no moving cause to draw them to church, that they might be quiet and learn, for they cannot abide at fi●st to come to a crowd, and stay an hour or two there to see a man talk above them, and no body must say nothing but he, this is contra●y to the nature of a child, and to beat them to it is to break their spirits, and spoil them; I speak it by experience; for, being in Black-friers at a funeral Sermon, I observed it, That when the Minister went up to the Pulpit, and began to speak, a child being in his Mothers arms cried out against him, calling him Bolole, and could not by any means be persuaded but it was some evil thing, and immediately his Mother was forced to take him away, and thought the child was frighted and spoyled, neither could he abide to come to Church any more: but if the Organs had been up, and the same child had been once to hear them, he would have been as ready to go to Church as any body.  
But now, except the Protestant Religion be established here again, there is no hopes that the next Generation will be but Atheist; for Presbyter is the Mother of Confusion; and wheresoever it is established, there must be hot Persecution, and then followeth Confusion and Destruction, for their immoderate Teaching will cause their Hearers to depart from them, and fly in their faces.  
We red( Revelat. 6.9, 10, 11.) that from under the Altar the souls of them that were slain for the Word of God, and for the Testimony they held, cried to God for to revenge their blood on their Adversaries, and they had a good answer to it; ma●k, They died for the Word of God, and for the Testimony which they held. These were settled in their Faith, and had a Creed, and a Worship, which all of them agreed in, died for, and held forth to the World; and there is such a distinction made between their Testimony and the Word of God, as if all that were necessary for Faith, and for the worship of God, were drawn out of the Bible, and composed into another Book, here called a Testimony, and elsewhere the book of Life, Revelat. 20.12. Revel. 22.18. Revel. 13.1. but vulgarly called the Communion-Booke, or book of Common-Prayer, which Book is so distinguished from the Bible, and so exalted by the Bible, as if the life of all that is in the Bible, were in the Gospel-Book, for so we call it in welsh, which Book, without question, is the Testimony held forth, for which these righteous souls were slain. Now consider, you Sectaries, how far you are from having Communion in Faith with these souls under the Altar, and especially you, that look upon yourselves to be the Saints, who follow Feak, Sympson, and Rogers; suppose that a man should examine you one by one, concerning the Articles of your Faith, and begin with Feak and Sympson, I am sure a man should find that you have as many creeds as men, but never a true one, so that a Protestant may say unto you, as Christ said to the Woman of Samaria, John 4.22. you believe you know not what, we know what we believe, and you worship you know not how, nor you know not what you worship, but we know what we worship, and how we worship God, for Salvation is among the Protestants; for the Papists also worship they know not what, Stocks and Stones, and in an unknown Tongue, and they are as bad as you, that a learned Jew came among them, then to you, but he could not find rest until he came to the Protestant Church, and you may find him every Sunday at St. Peters Paul's-wharfe in London, if you please. Thus much for you poor souls, who think yourselves Rich. Rev. 3.17, 18.  
I am of that opinion, That Saul and his House were a sort of Puritans or Presbyterians, and that David and his house were of our Protestant Religion, and my reasons are these,  
1. Saul, without any regard to the authority of the Priest, would assume to offer Sacrifice. 1. Sam. 13.9, 10 11, 12, 13, 14. 2 Chron. 26.16, 17, 18, 19, 20, 21. so the Presbyters do assume to be Ministers, yet cannot prove that they have any authority descentive from hand to hand from the Apostles.  
2. Saul had an evil Spirit, that could not abide music, 1 Sam. 16.23. 1 Sam. 18.10, 11, 12. so the Presbyters cannot abide music in the worship of God.  
3. Saul's Daughter could not abide David because of his music and dancing to the glory of God, 2 Sam. 6.14.16.20. so you know the Presbyters cannot abide music and dancing, though it be done to the glory of God, at Christmas, Easter, and whitsuntide, and at other Times.  
4. Saul made no conscience of Oaths, but through his zeal, forsooth, he despiseth the wisdom of his Fore-fathers; therefore he breaks the Oath, and would slay the harmless Gibeonits, 2 Sam. 12.1, 2, 3, 4, 5, 6. and all the Nation must smart for his foolish bloody act; so the Presbyters Parliament were such zealots, they despise the wisdom of our former Parliaments, break their Oaths of their Allegiance and Supremacy to the King, and the Oath to the Church and Bishop, and slay them.  
5. Saul was as malicious a Man as any of those times, for you see how he hunted for the life of David without any cause. 1 Sam. 19.11. 1 Sam. 19. 1.10. 1. Sam. 21.1. Sam. 22.1. Sam. 23.1. Sam. 24.1 Sam. 26. And did not the Presbyrers the like, and worse, to the King and his party?  
6. Saul, for David's sake, slay, by his command, fourscore and five persons of the Lords Priests, that did wear a linen Ephod, saith the Text, and destroy all they had, 1 Sam. 22.17, 18, 19. And did not the Presbyters, for the Late King Charles his sake, run and destroy the Bishops, and all the Ministers that did wear the Surplice? Thus the Holy Spirit sets down the Garments of those faithful Priests( which argues that some Priests fell with Saul, and did not wear the Ephod) to the end that we might understand, that Saul and some false Priests, at last, could not abide those holy Garments, no more than the Presbyters can abide the Surplice.  
But David was a great Prophet, who might, as he was a type of Christ, offer Sacrifice, the Priest never reproves him for it; he delighted in music, and ordained it to be in the church, 1 Chron. 6.31.32 1 Chron. 16.42 He was very conscientious of his Oaths, and merciful to his Enemies, bore no Malice, Psalm. 15.4. Psalm 24 3, 4. Psal. 119 106. He loved those Priests that did wear the Ephod, and observed the Law and Rules of the Church, 1 Sam. 23.6.9, 10, 11, 12. 1 Sam. 22.20, 21, 22, 23.  
And are not the true Protestants of King Davids mind? Do not the Protestant Ministers prove their ministry to come to them from hand to hand, by descent from the Apostles? do they not delight in music and dancing? do they not love Ministers and Bishops that observe their Oaths, Orders, and holy decent Garments? do they not love the Church, and to have Choristers and music there again? Are they not more merciful, charitable to the poor, and to all, than hard-hearted Presbyters? And do they not keep their Oaths, though it cost them all they have? Yea, many lose their lives for it.  
And is it not here evidently seen, that the Protestant is of King Davids Family, which must stand, and blessed is he that bluids it; Psalm. 12 2.5, 6, 7, 8. Zach. 6.12, 13. And the Presbyterian is of King Sauls Family, and must fall, like the Walls of jerico, and cursed is he that builds it. Josh. 6.20.25. 1 Kings 16.33, 34.  
Now the great Object, which causeth all the errors that are in the world, is this, All would worship God after the manner of the Apostles, and yet they cannot see, nor agree among themselves what manner of worship that was: And the Papists would make men believe strange things, as if the Apostles were not honest, but had delivered one thing by Writings, and the clean contrary by word of mouth: And so it was of old with Jeroboam, Ahab, and others, that they sought for the Primitive Rule: Jereboam goes beyond the Law, to bethel, because Jacob testified the House of God to be there, Gen. 28.17.19.22. and he reforms the Church, according to his thoughts, right, 1 Kings 12.28, 29, 30, 31, 32 33, but Ahab thought to go farther, 1 King. 16.30, 31, 32, 33. and Manasseth thought good to go beyond him, 2 Kings 21.2, 3, 4, 5, 6, 11. All these thought to be better Reformers than David, but it proved the ruin of all them that did forsake his Reformation, which though it was but young then, yet it was in all things, according to the Word and mind of God, and the pattern shewed in the Mount, 1 Chron. 28.11, 12, 13, 14, 15, 16, 17, 18, 19. Acts 7.44, 45, 46, 47. Hebr. 8.5. that the Church was not complete in the worship of God, until he came; for he understood the holy Fathers, and Moses his mind, figured in his Writings, 1 Chronicl. 28.19. and exceededs them in wisdom. Psal. 119.98, 99, 100. Now observe David, and you shall find that he takes the Law for his Rule in all that he doth, and so you sha●l find likewise, that our Church was exactly reformed, according to the written word in all things.  
But some men will say, If your manner of worship be the onely true worship of God, wh● had not the Apostles such Chu ches, with Cho●isters, and such like Worship as you●s is?  
I answer, Why had not Moses th● like Worships in all things, as Solomon had, when h● had perfected the Temple, and set all things in order according to Davids mind? The reason is, not because he would not have such a glorious Worship, but because he could not have it so the people being but a few, and in a Wilde●nesse, and their power sh●rt in comparison of Solomons power, to do i; nor was Israel then come to the Land of Promise, where this Worship was to b● accomplished, and compleat●d.  
And that is the ve y same cause, that the Apostles had not the like worship in all things, as we had in King Cha●les his tim●:  
First they wanted p●wer to set up such Chu ches and worship.  
Secondly they wan●ed m●n and money to do it. And what keeps us Protestants from enj●ying that worship now, bu● the want of pow●r, men and money? else would we have it up again, but God will shortly s●pply all your wan●s, then shall we sing hallelujah again, Rev●l. 19.1, 2, 3, 4, 5.  
And if you would needs go to the Primitive time, you should observe what the Angels did at Christs Birth and Resurrection, for th●y were the first Ministe●s of the G●sp●l●. And you see also, that in the N●w Testament hey have Songs and music in the worship of God. Revolat. 14.1, 2, 3, 4, 5.  
And why do not the P●e●byterians, independents, Anabaptists, say ●he Lo●ds Prayer?  
First, they cannot ca●l God Father, because he is not the Father of such mu●●hers.  
Secondly, they cannot abide that any thing should be Hallowed, no no● so much as the N●me of God, though we red in the New testament of a Holy P●●ce, Math. 21.15. which ought not to be ●based and despised, by being disorderly in it, 1 Corin. 11.18.22. and of a Ho y M●●●t also, 2 Pet. 1.18. yea, and that w● h●ve power by the word of God to make holy eve y morsel of meat that we eat, 1 Tim. 4.3.4.5.  
Thi●dly, they cannot abide Order, f●r if Gods Will were done on Earth, as it is in Heaven, where all keep their orders, there would be no place found for them, who are nothing but confusion.  
Fourthly, they think it needless to say, Give us ou● Daily B●ead, for they will ta●e all from men by violence.  
S x●ly, they cannot forgive my sin tha● is done against them ● therefore if th●y should s●y Fo●give us, as we fo●give, they should nev●r have their sins fo●given them.  
Seventhly, for Evil, the●●u● the paths thereof, and would not be delivered from th●ir evil way.  
Eigh●ly, they cannot say to God, Thine is the K●ngdome, the Power and the glory, for they would have the kingdom, Power and Glory, to themselves; and for these Reasons they say not the Lords Prayer, nor they cannot abide those Ministers that say it.  
The people of God always glorified God, by leaving behind them a Record of his goodness to them: If you observe the Records concerning King Henry the 8. and Edward the 6: you shall find that in those times they entred into certain Oaths, for to extirpate Pope you● of the Land; and it pleased God to due them with power to perform their Oaths, that they did it with ease, and settled also the True Religion; b●t observe their O●ths, and you shall find them run and conclude in these words, I. A. B. do vow thus, Help me O God with all thy Saints: he e they pray one for another, that God would help ●hem to perform their Oaths. Now these O● hs were set down to the end that future Parliaments should obeserve their Rules in such a matter: But alas, our latter Parliaments scorned their Rules: and they make so many Oaths, the one to contradict the other, that they were not able to perform any of them, and brought a curse and confusion, not onely upon themselves, bu● also upon the whole Land, because they observed not the Rules of those good men.  
Therefore I say, let no m●n deceive himself, nor think that any who hath t●ken all the O●ths and Covenants, made since the beginning of th●se late Parliaments, shall ever come to be the most eminen● 〈◇〉 he Tabernacle of God, or be chief upon his h●ly Hill; for David sheweth plainly who shall 〈◇〉 and b● the Father of the Fifth Monarchy, as w●● all i●, or who shall stand in the place of Jesus Chr●st psal. 15.4, tells us it is he that sweare●h to his own hurt and changeth not, shall be the Man;& I am sure that is K. charles, who hath also performed all that is requieed in that 15. Psalm, and being found faithful to the Death, hath obtained the crown of Life, Rev. 2.10. Jam. 1.12. and Psal. 24.3, 4, 5. the question is put forth thus, Who shall ascend into the Hill of the Lord? and who shall stand in his holy Place? And it is answered thus, He that h●th clean Hands and a pure Heart, who hath not lift up his soul to Vanity, nor sworn deceitfully, He shall receive the Blessing from the Lord, and righteousness from the God of his Salvation. I am sure this is King Charles also, for it cannot be any of the Parliaments that hath taken so many deceitful Oaths, and certainly these Scriptures are in fulfil●ing at this time.  
And one thing rejoiceth my heart, because it is suitable to my Faith, that some, by Gods providence, have scraped Oliver cronwell out of the Scots Cov●nant that hangs in Christ church, in London, which signifies to me, that either he never took it, or if he did, he doth repent it; that I am sure he may attain to the second Magnitude, as I said before, for he is the Olive Branch, his name tells me that, besides hi● growth( being signified Zach. 6.12) from a low Condition to such a height of ●minency, that he, under God, is able to do it; for this word( Branch) is a Method taken from the Olive Branch, which the Dove brought to Noab, when he was in the Ark. Gen. 8.11. And as it was no small joy to the Father of the World then, to find by the Branch, that the Water was abated from off the face of the earth; so it will be no little joy to the King, when he is proclaimed by the Lord Protector, and to see the violence of his people against him abated; therefore you have jeremy, when he speaks of the Churches deliverance, saith he, I will raise unto David a righteous Branch, and a King shall reign and prosper, Jer. 24.5. Mark first a Branch, and then a King; and in Zach. 3.8, 9, 10. saith he, I will bring my Serv●nt the Branch, and I will remove the iniquity of that Land in one day, that is, when his Highnesse shall proclaim the King; and Zach. 6.12, 13. saith he, Behold the Man, whose name is the Branch, speaking as if some great person did slight him: and then tells you in the words following, what he shall do, and that the counsel of Peace shall be between the King and Him.  
And if we look back upon the time past, we shall find, that the Pa●liament called by his Highnesse the last summer, is called the Mount of Olives, or of Oliver, Zach. 14.4.5. And as that Mount is said to cleave in the midst, the one part toward the East, and the other toward the West, that there was a great Valley between; so you know that Parliament was divided equally in the midst, and broken asunder, parting one from the other in mind, so far as the East is from the West: And what flying away upon it was from the one side and from the other, and all against the Protector, as if there were a Valy between, to r●st in hope of some better things to follow; the Text tells you, Zach. 14. and we see it fulfilled among us, I beseech you consider it.  
But some man will say, Why do you account the Protector to be the Branch, for the Church always did interpret the Branch to be Ch●ist Jesus? What the Church saith, I say also; Christ is all in all, yet more properly, since we make a distinction be●weene the three and its Branches: Truly we must take Christ by his own interpretation, to be the three that gives to the Branches life and being; so Christ calls himself the Vine, and his Discipl●s the Branches, John 15.1, 2, 3, 4, 5, 6. and St. Paul calls him the Olive-tree, and his People the Branches, Rom. 11.16, 17, 18, &c. therefore Christ is not, being distinguished, this glorious Branch, but he is the Root that bears it. again, I pray observe the Text, saith he, I will raise unto David a righteous Branch: jer. 23.5. And again, saith he, I cause the Branch of righteousness to grow up unto David, Jer. 33.15. Ch●ist is called the Son of David, and the Seed of David, Mat. 1.1. Ma●k 12.35. 2 Tim. 2 8. and not a Son unto David, or a Seed unto David; which word( unto) bears another interpretation, as you see it doth, Isa. 9.6. Unto us a Child is born, Unto us a Son is Given. And as this doth not argue, that he is properly our son, but that he is the son of God, given to us to be our Saviour: So in like manner, where it is said, I will raise a Branch unto David; it does not argue, that this Branch came of David, as Christ did, but it argues, that it is given to David, or to the King to help him; which King is signified many times in Scripture, under that notion of David. And again, this Branch must be( on) whose name significantly is the Branch of Olives, Zach. 6.12, 13. and he must be known by his G●owth●, and Actions to be the Branch, Zach. 3.8, 9, 10. for he shall remove the iniquity off the Land in one day: and what is the iniquity of this Nation, but their keeping of K charles from his Right in it, And who can remove that, and do him right bu● Oliver Grumwell and his council? And wherefore were they preserved and exalted, but to do so glorious a piece of justice, that might make them delightful to God, famous in the world, and crown them for ever, as you see, Zach. 6.14.  
For my part I must be for his Highnesse the Lord Protector, because I see God is for him, hath appointed him for our good, that truly I dare not speak against him, as you know that have converse with me, I never did, but still  told you, that he is the man that God hath appointed to restore the Church to its former Glory, and also the King and kingdom, in a Vision, as you have it in my Book called the Echo, seen 1637. when I was at the Gatehouse, Westminster, Prison I was charged not to touch the Olives: And this was many yeares before I heard of Oliver cronwell; and these Olives in the said Book; I do interpret to be a royal Generation, appointed of God to help the King and to join in affinite with him; but if Gods ways are refused, who can expect a Blessing from him? Truly if you do it is in vain.  
I do wonder at the foolishness of these Plotters, who would not obey my VOICE, for I gave them warning in my last Book, p. 27. not to meddle with such things: yet, as reports go, they would needs Kill the Lord Protector, and proclaim the King. Alas, poor silly men, if they had done such a thing, and proclaimed the King, what would they have been the better? Could not the council immediately have chosen another, that should have been worse against the Kings party? And would not all the people rose against the Plotters speedily, and destroyed them shamefully? No, it had been bttter for them, if they had surprised the person of his Highnesse, not to hurt him, but to have been as careful to preserve him, as if they found a jewel of the highest value, and to keep him from hurt as the apple of their eye; for having the authority, the people upon his Declaration, had come in unto them, and the council too; for they could not have chosen another Protector: if they had, he declaring for the King it had been to no purpose, than for the Plotters to make his Highnesse's peace with the King; and if the King would not have harkened to them, for to stand for his Highnesse to the death, rather than a hair of his head should fall. And they thus seeking not for blood, God had given a blessing to their endeavours for good, and all would have joined to them; therefore I count them no Protestants that will stir upon any other account; and I know, whosoever doth it, they shall be destroyed, for such plots are bloody, foolish, and hateful to any Christian, or true Protestant; and let none adhere unto them upon pain of damnation, I charge them not meddle.  
To kill a man of war( 2 Sam. 17.8.) treacherously, was so hateful to David, that when Joab his Sisters Son, chief Captain of his army, and one that helped him much, being always true unto him, had killed Abner and Amasa, two chief Captaines that fought against David for Saul and Absolom; he could not forget it, but at his death-bed, gives a charge to Solomon concerning Joab, to cut him off for his treachery in killing those two gallant men, 1 Sam. 17.55. 1 Chron. 2.12, 13, 14, 15, 16: 1 Chron. 11.6. 2 Sam. 17.25. 2 Sam. 3.27, 28, 29, 30. 2 Sam. 20.8, 9, 10. 1 Kings 2.5, 6.29, 30, 31, 32, 33, 34. And David had such respect to such men, that though Amasa was chief Captain in the head of Absaloms Rebellion against him, yet afterward David forgave him all; and with that preferree him to be captain of the house of judah, 2 Sam. 19.3. 2 Sam. 20.4. his nearest relation. Here you see what esteem David had of such men, as his Highnesse the Lord cronwell, is, that, though they had acted never so high against him, yet he forgives them, prefers them, avengeth their blood treacherously spilled upon his chief captain, he being also his own Siste●s Son. He●e is an Example for King Charles  
And let me tell you plainly, these Plots against the one, and against the other, are so many warnings from God to the King and Protector, that they should agree; for we have a Proverb among us, saying, A Pitcher that goeth to the well often, comes to be broken at last: therefore let them take heed, lest their division, which is the cause of spilling so many an innocent righteous mans blood, Psal. 9.12. Psal 116 15. bring the plots against them to effect, and they be disappointed of their hopes, by some other that shall enjoy it; I say this in faithfulness to them both, because it is many times seen, that while two strive for the Ball, the third comes and gets it away from them both, and then their controversy endeth, and they are Friends again. Truly his Highness the Lord Protector, hath most reason to hear me, if not for himself, yet for his Families sake; for if a time should come that we have another Protector, and that he make peace and b king in the King, what then should become of his Highnesse his family, Judge you? 1 Tim. 5.8. But I have a strong belief, though I thus speak, that his Highness is so wise that it will never come to that pass, and that he will redeem his precious time, Ephes. 5.15, 16, 17. while the Sun shine upon him.  
Oh, saith some men, His Highnesse can never bring in the King, and make peace with him, for he hath taken so many Oaths to the contrary.  
It is true, that is a great stumbling-block in the way: But we may say thus much to that, Suppose a young man should make himself sure to four maids, the one after another, and promise all of them, Marriage, as sometimes such things are in the world; and at last, he in conscience begin to consider which of them he had best to take to be his wife, and which oath or promise to keep. I believe you will say, and the Holy spirit will second you, that he ought to return to his first Love, and to keep his first Vow, and to fulfil his first Promise; by marrying her to whom he was first engaged. Rev. 2.4, 5. The case is the same, though his Highness and others have taken so many Oaths, yet I am confident, the first Oaths, they took were for the Church of England, and for the King and his Seed; Let them look to these Oaths▪ and now at last keep them, if they look to have a clear Conscience, and repent concerning the rest, so shall they be blessed, and have comfort at the last.  
Others say, That the late King was so confident upon the Lord Protector and Lord Fairfaxes promises, that he  told to some of his friends a little before his death, saying, If they had souls, he should not die, for said the King, I have their souls in pawn for it: therefore if the Protector intended any good for the King, Why did he suffer him to be put to death?  
I answer, you know that the Earl of Strafford had as much reason to confided in the late King, and did confided in him, thought himself sure, and God knows the King wanted not a mind to save him, but he wanted a power to save him from the violent cry of the people, stirred up by cruel instruments, who thirsted for his blood: And the Kings case was the same. This the Lord Protector wanted not the mind, but the power to save the King; for now there is a terrible violent Army stirred up by bloody, and cruel instruments, who thirsted for the Kings blood; for the Cry of the common people in such a case, is like the cry of a Dragon, that hath his breath from hell, which by violence, against all reason, will condemn the most righteous of men: you see Christ Jesus was condemned by the Cry of the multitude against him, which multitude was stirred up to do it, by the high Priests and Elders. Mat. 27.20.21.22.23. So the Presbyterian Ministers and their factious Parliament-men stirred up the multitude to cry against Strafford, and Bishop Laud, and all the rest of the good Bishops, with other precious men, to have their blood, which blood cries to God, Luke. 18.7 8. Rev. 6.9, 10, 11.  
And did not those cruel ones stir up the Army and all the sectaries to cry so for the late Kings blood, that it was impossible for any man, though his power had been never so great, to deliver him out of their hands? Therefore blame not his Highnesse for that: and I say this for the Lord Bradshaw, that he could not say to our sovereign as Pilate said to our Saviour John 19.10. for he could not help the King, although he had stood to the death for him; for as holy Aaron, to keep his station and the people in some order, was forced to comply with their humors in Moses absence; Exod. 32.1, 2, 3, 4. so also many good men now, though unwilling, were forced to comply in wicked acts with the humou●s of the people, who, until they smart for it, commonly being stirred up by konrah, Dathan; and Abirams seed, are set on mischief, Numb. 16. as Aaron saith to Moses, Exod. 32.22, 23, 24, 25. Thou knowest the people, that they are set on mischief: And one was saying in discourse, merrily, said he, Israel had of Aaron but a Calf for their Plate brought in to him, but the Presbyterians gave us a Bull for all our Plate brought into Guild hall, and elsewhere; and as when Moses was in the Mount, communing with God about the Law, the Devil was among the people to bring a Calf for them to their ruin: Ex. 31.18 Ex 32.1. So in like manner, while the K. was gone up to the House of Lords, to cosult about wholesome Laws for the Kingdom, the Presbyterians were b●inging forth a Bull for us to our ruin; But, under God, my hope is, that his Highnesse will restore the King& church again to be more glorious than ever it was, and that the people now will be satisfied therein, having tasted and filled themselves with their own folly, so that they are weary of it.  
And now to conclude, Let none take exception against me, for what I say against independents, Anabaptists, Presbyterians, or any other, I say it with grief to see a cause. And as I speak to my own children, whom I delight to see weep for their faults, but cannot endure to see them bleed, so I speak to all with the bowels of compassion, for I know God will destroy this Nation except it repent and embrace that way which was settled among us, for there is none more hateful to God, than those that slight such mercies, the things of the world are but triffl s, Israel onely had the law, Israel sl gh s it, therefore Israel hath been punished above all Nations on the earth, Amos. 3.2. Dan. 9 11, 12, 13, 14, And at this day are in slavery, so scattered that we cannot properly call them a N●tion or people, for refusing Gods special mercy: And yet they have a more particular promise than any people under heaven, now if they be so severely punished, yet preserved because of the promise, how then shall this Nation escape a total distinction, who have sl●ghted the like mercies, except they repent.   

Let us Pray,  
O Lord, the hearts of all men are in thine hand, especially of Kings and Rulers, and thou turnest them as the Rivers of Water, wheresoever it pleaseth thee: O turn the heart of King Charles to the Lord Protector and his council, and turn their hearts to his MAJESTY, that they being united in Love one towards another, may build again thy Sanctuary, and set up thy holy Worship among us, and turn the hearts of all to be obedient unto them: We know that we all have rebelled against thee, and slighted thy mercies; therefore hast thou removed ou● Candlestick, and taken the Glory from us. Lord, pardon our Sins, be favourable to thy People, by restoring unto us thy true worship again, that we may see as we have seen, the goings in the San●tuary, and reverence thy glorious and dreadful Name there, and turn not again to folly. Lord let us consider how we have wand●ed all this while, where there is no path, like a lost She●p and mingled our blood with our Sacrifice; and yet such is the spirit which is among us, that after this long searching and wandering to find nothing but emptiness, confusion, and destruction; we are hardened against the faith once delivered to the Saints, and established among us, and are not persuaded to return to thee. Turn us( o Lord) and we shall be turned: Cause thy Face to shine upon us and we shall be saved. Lord, if thou wil● restore unto us thy holy Worship again, we vow, through thy help, we will walk perfectly therein and adorn it with so holy a life, that all the world shall aclowledge it to be the onely way to salvation. Grant this( O heavenly Father) for the Honour of Jesus Christ our blessed Saviour. Amen.   
FINIS.   

The Authors Vindication, concerning the Year 1653.  
BEloved, our good God at all times, when he had a special work to do for his People, he never failed to show himself in an extraordinary manner, and by signs& wonders to confirm his truth, yet for all that the blind Worlding never had the grace to discern it: as you may evidently see by the Scripture what excellent visible signs was shown by Moses: but pharaoh having the world in his heart could not believe it; yea many of Israel murmured also. Exodus 10.1, 2, 3. Psal. 106.7.  
What a wonderful work of God was it, to behold the Sun and Moon stand still in the time of Josuah? Jos. 10.11, 12, 13. To see the dead raised to life? 2 Kings 4.32, 36. To see Iron swim? Kings 6.6. To see the Meal and the oil increase? 1 Kings 17.11, 12, 13, 14, 15. To see so many Vessels of oil filled from one? 2 Kings 4.1, 2, 3, 4, 5, 6. To see the Sun return ten degrees back in the dayes of Hezekiah? 2 Kings 20.11. To see the 3. holy Men to come out of the flaming furnace alive? Dan. 3.26. To see innocent D●●i●l come out of the Lions Den alive? Dan. 6.23. And many other signs which God shewed in those times; yet few then laid such things to heart, but still rebelled against the truth: as the generations following did also in their times against those mighty signs, and wonderful works done by our Lord and Saviour Jesus Christ, and his holy Apostles, Heb. 2.3, 4. yea God never failed from the beginning to this time, but he sent Prophets in time of need to prophesy, and work miracles, Mat. 23.34, 35, 36. though the blind leaders of the blind Math. 15, 14. have always denied them, and do deny them to this day; falsely affirming that now prophesying is ceased.  
But the People of God ought to believe the truth, that there hath been Prophets continually in the Church from the Apostles time to this day: and that God at the last will deliver his people not in an ordinary way, but in a miraculous way, he will sand down fire from Heaven to devour their adversaries Revel. 20, 9. And therefore those Princes who despise prophesying of all men are in a most miserable condition, because their unfidelity will not suffer them to take warning, when they are  told by a true protick Spirit, that there is evil against them, and prevent it: neither when any good is on their lor●; they have not faith to believe it, though it be  told them, nor to take the advantage of the time appointed for them to obtain it; But such as regard prophesying are always successful in their actings, for they believe; and when evil is pronounced against them, they turn away the wrath of God by their repentance, fasting and prayer; and when good is prophesied to them, they are not negligent in doing what lieth in them to bring it to pass, and these things have been verified in our days as truly as in the days of old.  
I believe that at this time I am scandalised by many people, who did expect the present King charles coming to britain in a triumphant manner before the 25 of last March, I had rather be scandalised than Idolized, as some I am very confident would have done me, if such a thing had come to pass: In their sense, had they according to my direction forsaken their pride, vanities and sins,& been prepared& fitted to receive so great a blessing, they had obtained it; And who can tell but that the King came hear in a triumphant manner before that time was expired on purpose to fulfil my words, and honourably without any molestation returned back again, as those three worthiest did, 2 Sam. 23.14, 15, 16. 1 Chron. 11.16, 17, 18, 19.  
And it was reported for a truth, that the King was here in February last, and that there was a Plot intended, but if there was a plot I believe it was without his consent, for I am confident he had rather choose to lose his Crown, than to obtain it by a Massacre, to have innocent blood upon his House, but he will try it out in the high places of the Field with his adversaries, he judging that those who will oppose him in arms, will bring their blood upon their own heads at last.  
But me thinks I hear( as I have heard some that were of the Kings Servants proudly say) Dost thou think that the King will hazard his person and come to England to fulfil thy words? I dare say he regards thee not, nor thinks of thy words, neither did he ever sand any to tell thee, that he would come to England upon such account.  
I answer truly it may be so as they say, for they know the King better then I do, they being his Servants, and that I am mistaken in him, as they aver, yet I think they are not of his Council, nor of the wisest of his Friends that reports him to be thus minded: and suppose they are both, what I said in that Case is uncertain; but of this I am sure, If he had Come in with a few men, immediately upon the dissolution of the long-sitting Parliament, or upon the dissolution of the last Parliament, so called, and Declared himself, he m●ght have had recovered his Kingdoms again to him with much ease: for in the intervene, while the people were in uncertainty and distraction, they would have generally arose with him, and had set him on his throne before this time; but where wisdom and valour is wanting, such things cannot be done: yet what need hath he to be afraid, who at several times had such great deliverances? David going out against goliath said from his experience, with a further confidence that he had in God, The Lord that hath delivered me from the Lion and the Bear, will deliver me from this Philistine. Caesar also from a confidence that he had in a Heathenish prophesy which spake of him: He being at Sea, there arose a great Tempest, which continued, insomuch that the Master of the Ship and Mariners fainted, giving up themselves as dead men; but Caesar courageously stands up, and saith to them, Be not afraid, ye shall not be cast away at this time, for here is Caesar and all his fortune, and you know how he conquered the World: God never fails the faithful.  
But what, as they say, if King charles doth not believe what I declare concerning him? Then how can I or any other believe that he shall enjoy the the promise? for my part I have no certain ground to believe that he believeth what I have declared concerning him to be true; for had he believed it, he had either by Letter, or a word of mouth by some of his Servants, signified that he took notice of it, and that he gave God thanks for his goodness to him in his trouble, by raising me up to show so much for him, and to keep up the hearts of his friends in every place, and to daunt his Enemies with such weapons that are more terrible to them than a sword: And truly he had good reason to sand me some token of his acceptation, when he saw, according to my prophesying, the dissolution of the Parliament, and the great alteration in the Kingdom since in order to his entrance, to the Comfort of his Friends, and the converting of many Thousands that were opposite to him, to be on his side: so that there was nothing wanting to complete my prophesying, but his coming in afore the time was expired, according to the Peoples expectation, which neglect of his spoyled all. Again I say, had he come in, his presence would have been so prevalent, that he should have found God would not have failed him in performance of his restoration, and time lost is not to be regained, except God work a miracle for that end, and call back the time again.  
Let no man think that I say this from any ambitious desire I have that the King should take notice of me; but I desire to know a testimony of his faith in those things God hath given me to hold forth concerning him, that I might with full assurance present my prayer to God for him, and until I have such an evidence from his majesty, I shall stand in do●bt of him, least I have bestowed on him my labour in vain Galath. 4, 11, 20. For if his majesty be persuaded as many others are falsely persuaded, that there is no true Prophets now; then can he never expect the things promised in the prophesy set out by me, but some other that hath faith will snatch his right from him, as Jacob did from Esau, though the blessing by me is intended for him; as isaac intended it for Esau, but Jacobs policy carried it away, Gen. 25, 34, Gen. 27, 36. and God was well pleased with Jacob for it, because he esteemed the things of God which Esau sold and despised: Therefore saith God of such, Them that will honour me, I will honour, And they that despise me shall be lightly esteemed, 1 Sam. 2, 30.  
Therefore I would have his majesty to consider, that though he and his Peers, Counsel, and Ministers, look upon me as a poor inconsiderable man, yet I know through the power that God hath endued me withal, by his Word I am more able to do him good, if he can believe it than all his Friends besides; because the Spirit of prophesy moveth all the Wheels or generalty of the Nations to act and pray for him, specially when it is believed, and my Books and prophesy have been so really fulfilled, that those who before would not be persuaded from Scripture nor from reason that there is any Prophets in our days, have since been convinced of their Errors by the very actions which they saw come to pass, according to my prophesy, so that now his influence is greater than ever it was upon the Nations, through the faith they have in my sayings: I had not spoken thus had not some of the Kings Friends or rather his Enemies moved me to doubt as abovesaid, yet am I not the less confident of his fidelity upon their report, however I have said thus much that ye might be faithful.  
For Caesar notwithstanding his Faith as abovesaid, at last wanted it when he was  told by a Poet what day he should die, had he believed and taken warning then, he might had prevented the Senators plot against him, and been faved from a violent death, without faith it is impossible to please God Heb. 11, 6. and he doth not sand Prophets into the World for to be mocked by foolish men, but for to save men from dangers, for the greatest Prophet of all can do no good by his prophesying to an unbelieving Nation; Christ Jesus himself could not do mighty works in his own Country, because they derided him and believed him not Mark 6, 1, 2, 3, 4, 5, 6. But Peter his Servant, being in repute and believed, cureth the People with his very shadow as he passeth by them, Acts 5, 14, 15, 16. Here you see the power of Faith in the hearers and beholders of a Prophet is that which heals them Acts 28, 26, 27.  
Therefore Christ Jesus saith unto his peculiar Messengers, He that heareth you heareth me, and he that despiseth you desp seth me, and he that despiseth me, despiseth him that sent me, Luke 10.3.16. Again he saith to them, He that receiveth you, receiveth me, and he that receiveth me, receiveth him that sent me, Matth. 10.40. and all this is spoken concerning the Prop●ets and Ministers, but chiefly it concerneth the Prophets, for in the Verse following saith he, Matth. 10.41. He that receiveth a Prophet in the name of a Prophet, shall receive a P●ophets Reward: And this word surely is sufficient, if they were not blind, to convince all those that say we must expect no Prophets now; for why should Christ speak of Receiving a Prophet, and of the great benefit to those that would receive him, if there were not a Prophet to be sent, it were a vain thing to say Receive a Prophet, and not to sand one: But we know Christs words are not in vain, nor the Apostles, who saith Despise not prophesying, 1 Thess. 5.20. And again sheweth, That Prophets are a distinct order of Men, differing from Pastors and Teachers, to continue in the Church, so long as the Ministry, 1 Cor. 12.28. Eph. 4.11, 12, 13.  
But they ignorantly will Object, saying, We have no Apostles now, that Function is ceased to be: Therefore why may not that Function called Prophets cease to be also?  
I answer, A Bishop and an Apostle is one and the self-same Office, for speaking of Judas who was one of the Twelve Apostles, saith he, Acts 1.20. Let another take his bishopric. Hence you may see that the Apostles were Bishops, and we have Bishops in the Church of Christ: But ask a Presbyterian hireling who is a Bishop, or a Prophet, or an Evangelist, or a Preacher, or a Pastor, or Teacher, or any spiritual Function whatsoever the Scripture makes mention of? he will tell you, That he hath all that in himself: Just as if a petty Constable should tell you, That he can do as much as a King or any of his Officers can do, in matter of Ruling.  
But some Man will say, What is a Prophets Reward? What can a Prophet do for us, if we receive him? O●, what can he do against us, if we despise him?  
I answer, A Prophet hath power to Root up, and to destroy Kingdoms and Nations, and hath power to plant them in, and to build them again, Jer. 1.10. If they will hear and receive the Prophet, and believe the Word of God shewed to them by him, and accordingly every one turn from his evil way, then shall he build them up, and plant them: But if they refuse to hear him, and despise him, he shall Root them out, and Cast them down, Jer. 1.10. Jer. 18.7, 8, 9, 10. So that you see the Prophet hath his Reward with him, to give unto all according to their works, Rev. 22.12. And it is not according as some ignorant persons would have it, which say, That my prophesy, if it be a true prophesy, must come to pass for their good, though they continue in their sins. But there is no such matter delivered to them by me; for Gods mercy doth not extend itself to such wilful impenitent Sinners that hold forth such an argument, and are resolved not to be reformed according to godliness, 1 Tim. 4.8. Titus 2.11, 12.  
And now let me tell you of the Church of England in plain terms why you were not Restored the last year according to my prophecy.  
The Reason is because the Lord Protector and his party had more respect to my prophesy than you had, and believed it more than you did, therefore he and his party obtained what you should have received had you believed. The second reason is because for a testimony of your faith you did not turn unto God with all your hearts to serve him, and to call upon him, and leave your sins and vanities, as ye were directed by my Writings, then had all things come to pass as I said in the time expected; therefore God doth add year to year Isa. 29, 1. to bring you to amend your lives: For as I said in my book called the echo, you must not expect such a voluptuous Court and kingdom, abounding with pride, corruption, and licentiousness, as we had heretofore in England, because God doth all things for the better, and not for the worse to the Children of men, for that your sufferings, blood and war is not in vain by Gods account, and he that learns to amend his life by these things, and strives to be most perfect, shall doubtless obtain the greatest glory hereafter, when all things shall be restored, and that Kingdom come.  
But some Man will say; When will that be? for we find that you have failed in the time perfixed for the Kings coming in, which we expected before the 25 of March last past, or the end of the year 1653.  
Truly what I have spoken concerning the 25 of March by peoples urging of me, I will not stand to vindicate myself from that, for upon such occasion of needless inquiry, In answering the peoples demands suddenly by word of mouth, having no time to weigh and consider my words I might err therein.  
But that which I ●ave delivered by writing, I always weighed and considered the grounds of all I set down, and being serious in my meditations, I had a dependency upon the Providence of the all seeing God; that he would guide me with his Spirit of Truth in what I wrote, having always the Scripture before me to search and inquire into; Therefore I am confident that what I have written, if you take it wholly and undivided you shall find it a real truth, As for example in my book called the echo, I say upon the exposition of Trust w●●s prophesy, that the King shall come in, in 1653, but withall in the latter end of the same book I tell you, that if you did not turn wholly to God, things might go otherwise with you; and you know Gods promise is partly conditionally to the Children of men, for it is not suitable to his holinesse and justice, that he should build up an unholy Generation, that doth not regard his Commandements and strive to keep them.  
And for 1653, some have  told me about Christmas last saying, now we find you to be a true Prophet, we have a King, the Lord Protector is no less than a King, and he being now the God of these Countries, as the late King charles was, why may not he be called charles Steward, as Daniel was called B●lt●shazzar, Dan. 4.8. and then your Phrophesie is really fulfilled.  
But these are the Conjectures of Men which see no further: I have as much reason to speak for the Lord Protector as any man, and I have, and do speak for him in Discourse, more than any doth; besides, by Gods assistance, I shall strive to vindicate those two Families, yet I most stand for the interest of God in Charles Steward, for he is the Bridegroom: who hath more influence( through Gods gift) upon the world, than any Man hath, And I am much concerned with him, in regard I have declared so high for him, and my Writings are gone over all the Earth; and they be so blessed, that I cannot call them back, because that in him, now, is the expectation of all Nations for their happiness and eternal Peace and Rest, that they have their faith fixed in God; and one charles, do believe that he will bring to pass what I have spoken concerning King charles.  
And further, when there is a business of so great concernment don in the World, for the advancement of Gods glory, and Comfort of his people, God will appear by something in it more than ordinary to the view of all the world; As for Example, When God by josuah brought the Children of Israel to that terrestrial Rest of Canaan, which was but a figure or type of the Celestial Rest of the Church, The Sun( being the most glorious Ornament in the Heavens) stood still for a whole day, that all the world m●ght see it. Ios. 10.13. Also in the days of Hezekiah, to confirm that the King should come into the House of the Lord, upon the third day, God caused the Sun to go back ten degrees, 2 K ngs 20.5, 8, 9, 10, 11. Isa. 38.8. And now for assurance to you that God will bring King Charles to his Kingdom and People again, he will not cause the Sun to stand still only for a day, nor for to return ten degrees from that it was gone down by the Sun-dyal of Ahaz: but he will cause the Sun to return back a whole year, from that it is gone down by the account of all the Vulgar in Europe.  
And by all accounts they look upon this year to be the year 1654. but I shall through Gods assistance make it appear, really, and not contrary to the English account rightly understood, that the year 1653 is not expired until christmas next: for we begin the year of Christ at the 25 March, neither do we date the year from his Birth, but from his Conception; so that there is a mystery in our English account that few or none did understand it afore now, because they are confounded by the Almanack-makers setting of the Golden Number, and the Dominical Letter wrong; for they set that Number and Letter to the year 1654. which should be set by right to the year 1653. And this hath been their custom time out of mind, so that the People thinks the same year which begins from the Birth at christmas, to be the same year which begins from the Conception at the 25 of March following: making as if Christ were born three moneths before he was conceived in his Mothers womb.  
And this is a Romish Error, that to this day remaineth among us, for if we do but consider the truth of the matter, we shall find that we do not only differ from their Account ten days, but we also differ in the number of the years from Christs birth a whole year, for by their account last Christmas begin the year 1654, from Christs birth, but our account, doth not begin 1654, from the birth until next Christmas, so that you see here the Sun is a whole year and ten days turned back, by the providence of God, from that it is gone down by the Romish dial, or account, which dial is taken for currant by all the vulgar in Europe.  
Yet the learned question it very much, the Bishop of Armath, Usher by name, saith in his Chronology, that they are a year or more out, in the account from Christs birth; And Clavis Apocalyptica, who proves all by Scripture, saith, that the 6000 years from the Creation of the world, do expire at the 1655 years of Christ, as ye have it page. 25. and page. 130 of that Book: And now the Astrologers saith, it is but 5603 years since the Creation of the world; so that Clavis and they differ in their accounts from the Creation, 395 years at least.  
Thus you see the Computation is uncertain, and much disputed of among the learned; insomuch that a most learned pious ancient Divine advised me not to rely upon the certainty of the common accounts of the years from Christs birth; for, said he, your Visions which have proved so infallible hitherto, are more certain truth than our traditions; therefore( said he) since God hath revealed to you by Visions, That charles Steward shall come to his throne, and enjoy his 3. Kingdoms again before the year 1653 be expired: that year the King is restored into his own again, questionless is the year 1653; whereupon I answered him, saying, that I found the English account, as I understood it, to be true; for, said I, it proved true according to the time I set down in my first Book for the dissolution of the parliament; Therefore I say, if it be true as our English account saith, That it was 1653 years complete from the Conception of Christ to the last 25 of March, and then began 1654. doubtless it cannot be 1653 complete from his birth, and begin 1654. until next Christmas: for the Conception must needs be nine months before the birth.  
And to prove that the Church of England do begin the year of our only blessed Saviour Jesus Christ, at the 25 of March: And that they verify that day to be the day of Christs conception, look into the Calander of the Church, that is in the Common Prayer-book, which was established by a general consent, and you shall find these words following recorded therein,  
Note also, that the year of our Lord beginneth the 25 of March, the same day supposed to be the first day, upon which the World was created, and the same day when Christ was conceived in the womb of the Virgin Mary.  
Yet this is an error in the English account, to reckon the years and time of Christs age from his conception; for where doth the Sc●iptures, or any History, count mens age, but from their Birth; Therefore ought we to reckon Christs years as he is a man, that is from his Birth: for as he is God he is from all Eternity, there is no reckoning of his years.  
But I am so far from judging our Predecessors ignorant, that I believe they began the year at the 25 of March, witting fo eseeing then, what should be done in these our dayes, and that when all our expectations failed us, we should have need of nine moneths more added by Gods Providence to our account, for to bring forth a glorious King in Seon.  
And the Astrologers account, if they understand it right, do not disagree with me; for I hold that it is not 1653 years complete from the birth of Christ until next Christmas, because we according to the Julian account, begin our year the first of january, and we call it such a year of Christ, not that it is complete, but because he was born in such a Julian year, when there remained of it but seven dayes; that is, from December 25. to the fi●st of January; so that by our account they at first began his second year, when he was but eight dayes old, that within Eight dayes after his first was complete, they wrote it his third year, and so went on until now.  
Thus the Astrologers goes on, and some of them are ingenious men: yet since they pretend to follow the Wisemen, Matth: 2.1. I would have them honour Christ, as the Wisemen did, who acknowledged him to be a King at his birth, saying, Where is he that is born King of the Jews? Matth. 2.1, 2. and henceforth not to give Julius Caesar the honour belonging to Jesus Christ; but to alter their account, and to begin his year from his Birth, that all might understand the account: for, I say, so long as the account goes on as it doth, the Kingdom of Christ is not acknowledged by them, but Caesars Kingdom, or fourth Monarchy contiues still; Therefore I say to you Astrologers, If you be the friends of Christ Jesus, let the Kingdom of Christ, or fifth Monarchy begin now, else he will destroy you for this very Cause, Luke 19.27. Revel. 11.15. And I say likewise to the Lawyers, let them Date all the Records of the Nation according to that; and let all men also have their Writings newly engrossed according to that account of Christ: otherwise they shall lose all they have, and others shall obey and enjoy their possessions.  
And least some dull heads be uncapable to understand the matter in hand, to make it yet more clear, I will state the Case thus.  
Suppose the 100 year, less or more of the Roman Empire, that Caesar Augustus, Luke 2.1. began his Reign the first of January, and that Christ was born 25 of Decem. following in the same first year of Augustus his reign.  
By that account we grant it was upon the first day of January last past, 1653 years complete, since Augustus began his Reign: yet by the same account you see it is clear, that it is not 1653 years complete from Christs birth, until the 25 of December next.  
And you see by the account at 25 of March, and the Julian account, which both agree, that it is not 1653 complete, until 25 of December next.  
And now I have made clear unto you by what account I go, that you might see the year, 1653. is not expired until next Christm●s. I a● also to tell you, that there came out two sheets in my name, which are none of mine, The one is called, The Declaration of Arise Evans, and came out Febr. 7. 1653. The other came out Febr. 14. 1653. and is called, The great and bloody Vision; both which sheets hath a great deal of my words taken out of my Books in them: but I do not use to writ the same matter over again, and put it out in print; therefore be not deceived.  

A word concerning Astrology.  
ANd for the Astrologers I find them to be of a far more excellent, meek, ingenious wise-spirited men, than the proud Presbyterian Ministers; And that one Astrologer who wrote a little Book, called King Charles his star, hath clearly by Scripture confuted their annotation of the Bible, so far as it is against Astrology, that it plainly appears there is more of God in that man, than in all the English Presbyterian Ministers: It is true, I wrote something against the extravagancy of some men pretending to that science, 1 Tim. 6.20. And specially against Mr. George Wharton, because of the two almanacs coming out in his name: but it seems he was wronged in it; for as a Friend of his  told me, he owns but one of them, which if he had declared so much, as Mr. lily did in the same Case, he had prevented me from writing any thing of that nature; neither after I wrote had I a mind to put it in print, until a Friend would need have it to print, pretending that if his almanac was counterfeited, he knew who had done it, and mine coming forth upon it, would be a plea for him to right himself.  
Yet in what I wrote against them, I do not condemn their way no further than it was prohibited by the Law in the time of our late Kings, that is, their Casting of Nativities, their monthly prognosticating concerning States matters, their telling of fortunes, and of things that are lost, which things many times afterwards wounds the conscience of such as seek of them, that they fall to evil courses, and to despair: but for the use of their way in physic aind Chirurgery, and the use of it, to show the nature of Plants and Seeds,& when, where, and how to plant or sow, and for the ordering of cattle: for to know the course of the year, the time of the Eclipse●, Comets, Conjunction of Planets, with their judgement upon it, may be lawful. But this I say, the Stars or Planets by their influence, as they ar signs, declare nothing concerning things to come, if they be rightly understood, but the same that the spirit of God declares by the Scripture also, for all the works of God are yea,& not yea, and nay. Therefore I say its needful for Astrologers, if they would be Prophets, diligently to search the Scripture, and not wickedly to seek to set up Astrology above it.  
But I say the Science is lawful, if it be lawfully used, and directs to God, if men use it as the Wise men did, for I find that they were acquainted with God by visions, as well as by that science, Mat. 2.12.16. and did obey him.  
Now for their casting of Nativities, this clearly confutes them, Jacob and Esau was born in one minute, for jacob had Esau by the heel, Gen. 25, 24, 25, 26. Hos. 12.3. yet we red of what different nature& fortune they were, the one was beloved of God, the other was hated of him. Esau lived in pomp, and his Sons were Dukes, Gen. 36.18. and had 3 Wives, and but 5 Sons, and had much riches, but how he came by thē we know not; he lived as a Gent. and was given to hunting, and did not regard the things of God, he was a man of the field, and perhaps took by violence the most part of his riches, but jacob feared God, and had nothing but what he served hard for: he had 4 Wives, and 12 Sons, and endured much hardship for a long time, was a plain man, Gen. 25.27 Gen. 29. Gen. 30. Gen. 31. If there be truth in casting Nativities, why should not these two men agree in their natures and fortunes?  
And what are the Astrologers but fools, to think that Astrology in itself is to be compared with true Divine Revelations by the only Spirit of God, which comes from the Scripture; therfore let them be ashamed that merely for lucre sake use it, and let them be Chronicld for Fools that seek after them, Dan. 12.2. but for those that use it for the glory of God, and for the good of the Nations, let them be as the stars that turn many to righteousness, Dan. 12.3. yet we know the most excellent of that Science, I mean the Wise men of the East, Mat. ●. 1. whom they say were Astrologers, came far short in knowledge to the poor Shepherds divine revelations, Lu. 2.8. for to the Wisemen by a Star was made known that Messiah was born, but they knew not exactly where he was born; for if they did, what need had they to inquire of Herod and the Priests, Mar. 2.2, 3, 4, 5, 6. neither knew they the exact time of his birth, for then, what need had Herod after he had inquired of the Wisemen the time of his birth, or what time the Star appeared? If they had  told him the exact time, what need had Herod to kill all the Children from two years old and under, Mar. 2.7.16. but God revealed to the Shepherds the day when Christ was born, and the City where Christ was born, saying, unto you is born this day in the City of David a Saviour, which is Christ the Lord: let this suffice to show their Science, when men attain to the highest knowledge of it, it is but an uncertain knowledge.  
And now I say to you almanac makers: If you do not alter the account according to the abovesaid direction, I pronounce you to be Enemies to the Lord Iesus Christ, and his kingdom: And I humbly desire his Highnes the L. Protector, and his Honourable Council, as they tender the honour of Iesus Christ, and seek his kingdom to come unto us, and expect a blessing by it, That they suffer not the heathenish account to continue any longer among us, but to stop all almanacs that do not begin as abovesaid from the birth of Christ: for that is the first step to the 5th Monarchy, or kingdom of Christ; for you see there was a time appointed for Christ to take his great power,& reign upon the earth, Rev. 11.15, 16, 17, 18, 19. and that time is come, 2 Thess. 3.16. Now the Lord of peace himself give you peace always, by all means, the Lord be with you all, Amen.  
ARISE EVANS.    

THE POSTSCRIPT.  
THey that are most vicious of the Kings party, are the most hasty to be delivered, and to have the King come in; and they are them which hinder him from coming, for they cannot leave their intemporate swearing and rioting, and will any judicial man think that God who hath brought a judgement upon us for such sins, will remove the same, and restore us again, until we leave our sins? No, God brought the Judgement, either to mend us, or end us, for them that think to do evil that good may come thereof, their damnation is just Ro: 3.8. Therefore let us not receive the grace of God in vain, 2 Cor. 6.1.2. for affliction if we make aright use of it, is the greatest sign of Gods love to us, Heb. 12.5, 6, 7, 8, 9, 10, 11, 12, 13, 14. but if when afflicted men will be hardened in their sins, then let them look for a further judgement to come upon them, Rom. 2.4, 5, 6. And I tell you plainly, as I have  told you a year ago in my Book called the echo, that the Kingdom which shall be erected here, is not for Drunkards, Swearers, and such as follow those courses of life: Therefore, if you love the King, and your own selves, repent speedily, and make your peace with God: so shall you have your hearts desire in any lawful thing.  
They that are of the Kings party, blames thē of the parliaments party for their Solemn for swearing of themselves: And they of the parliaments party, blam●s thē of the Kings party for their vain common swearing. It is true, the parliament party, though they endangered to lose their souls by their swearing yet they got a great deal of money to boot: but the Kings party lose their money, and have nothing for their swearing therefore they are no way wise in swearing vainly. Hence we may see both are guilty, and they might well agree as convicted prisoners, and however to refrain from Common Oaths is an excellent virtue, but to keep Solemn Oaths is a far more excellent virtue; then condemn the sin in either party, but approve of the virtue, And let there be a reconciliation between us, if so be God will be pacified for our sins past.  
The Presbyterians say, that Drunkenness is the Root of all evil, truly it comes very nigh it: but the Apostle saith, that money is the Root of all evil; and that the Presbyterians loves so well, that they brought all this evil upon this Land, through the love they had to money, 1 Tim. 6.9, 10.  
And to prove their point, the Presbyterians bring this similitude, one Mr. perk by name at Christ-church in London, said he, There was a man under temptation, and he had his choice of 3. things, The first was, to kill his Father: The second was, to abuse his Mother: The third was, to be drunk. The man having no Rest, considering it was a heinous thing for him to kill his Father, or to abuse Mother, choose rather to be drunk, looking upon that as a small sin, in comparison of the others, and he went and made himself drunk, but being drunk he abused his Mother, and his Father going to hinder him in his humors, he killed his Father, so being drunk he committed all the 3 Crimes; but Mr. perk did not tell who this man was.  
Therefore I will tell you, this man was Presbyter John Knox, he was under 3 Temptations, all these things was in his heart, but he choose to be drunk with the word, Isa. 29.9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20. And being drunk, be abused his mother the Church of England, and his Father King charles going to save the Church, Presbyter John killed the King, and so committed those 3 odious Crimes.  
Thus the ancient Fathers Riddle( which perk, nor no Presbyter never understood) is opened unto you; Therefore let Presbyter John first take the beam out of his own eye, and then shall he see clearly the moa● that is in the Protestants cy, Mat. 7.1, 2, 3, 4, 5. Then shall they be able to see, what is chiefly meant by Drunkenness, Whoredom, murdering, Swearing, and Sobriety, according to Scripture-language.  
There is many of the Kings side, that say to this purpose unto me, Oh that I might but see the King on his throne, the Church flourish, and every one have his own again, on condition I should die that day; Blessed are ye that hunger and thirst after righteousness, for you shall be filled, mat. 5.6.  
Others be, that say, Oh that I might see the King on his Throne, the Church flourish, and every man to have his own, that I might have mine also, to keep such a house as I once did, and relieve the poor, as I was to do, but now they come to me, and I cannot help them, Blessed are ye merciful ones, for ye shall obtain mercy, Matth. 5.7.  
A third there is, that say, Oh that I might see the King on his Throne, the Church flourish, and every man to have his own, then should I have mine to make my friends welcome: And to be liberal toward all that I have to do with; Blessed is the the liberal, for they shall have plenty, Pro. 22.9. Isa. 32.5, 6, 7, 8. God sand us truth and peace, Amen.  
Arise Evans. Black-Friers in Long-alley, May 30. 1653. or according to the vulgar apprehension, 1654.  
FINIS.