prophesy maintained: OR, A Vindication of the Advertisement to the City of LONDON.  
Wherein are contained the Life, Religion, and sundry Visions of the Author.  
Together with several Objections moved and answered.  
By FRA: field.  I JOHN 4. 1. 
Try the Spirits, whether they are of God.  
LONDON, Printed in the year, 1654.   

THE EPISTLE TO THE READER.  
Christian Reader,  
Orasmuch as the Subject of my ensuring Treatise is a Vindication of the Advertisement to the City of London: And lest the said Advertisement hath not as yet come to thy view, being not altogether so public as I could wish: I have therefore thought meet to insert it here in the first place; to the end thou mayst not only See it and Judge it, but also take it along with thee, as a perfect Rule, the better to measure my Discourse by.  
This Treatise had come forth long ere this, had not Satan hindered me: But God, I trust( who causeth all things to work together for good to his own People) will so order things by his Providence, that it shall come forth more Opportunely Now than before.  
I know that we are fallen into those last and worst of Times, wherein every Man almost will presume to be a Judge, though in matters he under stana's not: But( good Reaaer) as thou desirest not to make one of this number, let me intract thee to suspend thy Censure, till such time thou art prepared thereunto by a just and serious perusal. And What thou thinkest here amiss, unpute rather( accidentally) to thy own weakness, than to any essential Error of the Subject. So farewell, and the Lord give thee understanding in all things.  
Thine in Christ 
 Jesus, July 20. 
 1654.   

A Message from God: OR An advertisement to the City of LONDON.  
BRETHREN,  
GOD never intends a Judgement upon a City or Nition, But he forewarn's them of it first, by some ●ubordinate Means best pleasing to his Majesty, as the examples of Jerusalem, Ninevth, Judea, &c. well inform us. In like manner his Divine Excellency, having lately pronounced a most horrid and deplorable ruin upon your City, hath been pleased( out of the unsearchable riches of his grace) to revease the same( by way of supernatural or divine Vision) to Me the unworthiest of men; which with all Love and Christianity I shall declare to you as solloweth:  
I saw in a Vision by night,( whether in the body, or out of the body I know not, God knoweth) and lo a mighty black Bull, of most furious Countenance rose out of the North, and came along in the air, about a furlong distant from the Earth, directing his way in a very sturdy and swift posture, and with a strait course, not turning to the right hand nor to the left, towards the place where I stood( I being then in London,) and, upon his nearer approach, I discovered one of his horns blazing with Fire; but the other I observed to be a strait horn partly black and partly white, in Rings: At the sight of which strange and formidable Apparition I began at first to be much skar'd, and thereupon to make my addresses to Almighty God in prayer; by which means finding my Thoughts immediately much settled, I resolved further to observe: This said Apparition being come directly over me( West-ward) and standing about a stones cast in height from the ground; there instantly appeared hard by it( towards the South) another Bull, all over involved in a mighty flamme; which with great feud and violence, ran at this Northern Bull; but, after a short and furious conflict, was in the end vanquished by him, and so vanished; the other in short time vanished likewise: Which done, there suddenly came down a voice to me( as the voice of a Man) saying, Thus shall your City of London be burnt with Fire: Whereupon I started up in a kind of ecstasy, and waked, greatly wondering at so dreadful a vision.  
These things I saw immediately upon the Scotish Defeat at Worcester, as divers of my acquaintance can testify, to whom I afterwards revealed them; which will most certainly bee fulfilled in their due time.  
Having now given you a true and perfect account of the my present Message or Burden and that I be not taken for any of those, who are ready to conclude every wandring Fantasme a Revealation, I shall proceed further to inform you upon what Grounds I am thus bold to present you with these Lines, which are b●●sly these Three.  
First, from the faithful experiment I have lately had of sundry most strange( nay, I may well lay miraculous) Revelations touching my own private condition, being all of them most exactly fullfill'd  
Secondly, from that extraordinary and persuasive Minner that these things appeared to me in, above all other either before or after them: And,  
Thirdly, from those restless Prickings of Consciance, that have accompanied me, until I had now communicated these Particulars to the World. For this Word was in my heart as a burning Fire shut up in my bones, and I was weary with forbearing, and I could not stay;( according to that of the prophet, Jer. 20. 9.)  
From this Subject, according to my Interpretation, from those strong persuasions in my Spirit( under Gods sacred correction) there are plainly denoted to us these Six Particulars:  
First, That, whereas there came ae black Bull, mighty and terrible in appearance, fromward the northern Parts to London; so there shall come in like manner a Man of black complexion, and of an ireful and majestic Countenance, that is to say CHARLES called King of Scots, shall infallibly come with a great and dreadful Power from Scotland( as is most probable,) or from the northern Parts of this Nation, where He and his Army shall first Land, to this City of London.  
Secondly, Forasmuch as this Apparition marched along betwixt the Heaven and the Earth, it doth most evidently premonstrate these Three things:  
1. That the said King shall not terminate his designs on his own Earthly Interest, but on God's Glory and Religion:  
2. That high and magnificent Condition he shall come in: And  
3. His Abhorring( as it were) to defile his Feet with that Ground, whereon there have been such abominable and unheard-of Cruelties committed, since that unhappy time of his expulsion from his Native country and kingdoms.  
Thirdly, wheareas it came strait forward, not turning to the right hand nor to the left, and in a stout and swift posture, there will arise from thence these Two Observations:  
1. That the said King shall not turn aside to besiege any petty Garrison, or to fight any Flying. Party; but shall march directly on towards London, as the onely considerable Place of his attempts: And,  
2. His Policy, in frustrating his Enemies Plots by a sudden surprisal.  
1. Fourthly, by the blazing horn is expressly signified that flaming Sword of V●ngeance he shall bring with him; wherewith he shall confounded his Enemies, burn this City with Fire, and( consequently) destroy this present Government.  
Fifthly, by the strait Horn, partly black, and partly white, is to be understood that streight Rule of righteousness, whereby he shall square all his Actions both of Mercy and Justice.  
sixthly, and lastly, from the furious combating of these two apparitions, &c. I prescribe Thus; That the Inhabitants of this City of London shall draw out their total Powers against the said King and His Armies, and there shall be a most desperate War, such as hath not been in England since it became a Nation: but they shall be utterly vanquished, and this our Jerusalem shall be made Heaps, and an Astonishment, and a By word to all posterity.  
doubtless, there will be sundry Objections raised from the Strength, and Warlike Posture of this Nation, and the present domestic Troubles of other Christian Nations about us, thereby concluding an impossibility of so great a Change( and, by consequence, much obstructing those good Effects, I could wish the aforesaid Premises might work upon mens Consciences:) To this I answer, To such an Intellect it seems( indeed) somewhat improbable.( as according to that philosophical Observation, Falsasaepè probabiliora sunt Veris;) but, if we look on GOD( who br●g●th P●nces to nought, and maketh the Juc●●s of the Earth vanity, Isa. 40. 23.) we shall fi●●e that his Hand is not sbortned, neither confined to Time or means. Certainly, there is nothing that more clearly argues the Desolation of a Kingdom or Commonwealth, than when once they begin to be vainly-confident in their own fl●sbly Abilities. But let our Governors beware lest such terribleness and Pride of Heart deceive them, as it did sometime the Edomites.( Jer. 49. 16:) Alas! they will find these Periwasions to be but false enthusiasms, consisting onely in superficial appearances without substance; or like to the Aegyptian-Reed, on which if a Man leaned it would pierce his hand.  
As for the Time wherein this sad Presage shall be accomplished, though it be not here punctually revealed; yet, by all probability it must be suddenly.( Neither let any Man think that I speak these things by way of siding with Parties; far be it from me; for I call Heaven and Earth to record this day, that what is here written is written from the very truth and sincerity of my heart.) Wherefore my humble Request upon the Premises is this, That we, bearing Gods Image and the Names of Christians, might no longer devote ourselves like Beasts, to Sensuality and uncleanness; that we might no longer blanspheme that Worthy Name by which we are called, by such abominable Actions, that the very Heathen blushy at their remembrance: But that, whilst our sun of grace shineth, we might have a speedy and general Reformation both in Church and State; and that from the highest to the lowest( having every man of us in particular put away the evil of his doings, and removed the accursed thing from him) we might( with the Ninevites) humble ourselves before the Throne of Grace with Fasting, and with Weeping, and with Mourning; crying mightily unto GOD, that it would please his Divine Majesty to spare his Inheritance and to receive us graciously. Who knows Whether the Lord may return and repent, and leave a Blessing behind him?  
I beseech you( my Brethren) in the bowels of Christ Jesus, let this my counsel be acceptable unto you; break off your sins by Repentance, and make strait paths for your feet; Lest the LORD kindle a fire in Jerusalem, and there be none to quench it.  
Why these strange and prophetic VISIONS should thus appear to me, above many thousands beside( that I ever heard of) certainly I know not, neither can give any other account of it, then from those Words of God, Exod. 33. 19. I will be gracious to whom I will be gracious:( Nor shall I here have recourse to any mans private censure, it being a Matter( as I conceive) altogether indeterminable, and not obvious to human Reason.)  
To conclude; this Paper, I presume, will meet with many scoffing and tumultuous Spirits( as the World never yet wanted them,) taking it perhaps for some mad frenzy or diabolical Illusion; and thereupon( I say) taking occasion some to mock it, and others to persecute it( as it is impossible but that strong Meats will be offensive to unsound D●gestions( though those Stomacks( indeed) that are better constitututed, will receive them according to their native worth;) all which I cannot help, neither am I to observe: Howbeit, These are to let all men know that Herein my Conscience is discharged. How reproachfully soever the Things signified may by the men of this Generation be exploded and kicked at; yet, for those Types or Emblems, by which they were represented to my understanding, if we compare them with the Types of sundry Prophesies in Holy Scripture, we shall find them in no measure contemptible, To fear Persecution in this Matter, I should sin ●gregiously; This Burden I must deliver, Though briars and Thorns be with me, and I dwell among Scorpions: For Necessity is laid upon me, and woe is me if I deliver it not. Alas! let such evil surmizers consider, if these horrid Judgements befall this City( as I am most confident they will, unless a speedy Reformation prevent,) and I, being thus pre-inform'd of them, should nevertheless retain them unreveal'd; I say, let them consider what blood guiltiness I should draw down upon my head by such silence; And let such likewise beware, left, in persecuting me, they be found to fight against GOD.  
Delivered in a Copy from my own hand, this 26. of Octob: 1652. Fra: wild.   

THE VINDICATION OF THE ADVERTISEMENT.  
THis Paper of mine, I suppose, is gone cut into the World, as a Lambamong Wolves; finding but a could welcome with the Presbyterian, because( perhaps) he thinks it prophefies Episcopacy, or that ancient form of Church Government heretofore established in the dayes of Queen Elizabeth, King James, and King Charles the First,( as inclusively it doth, though there be not so much expressed in terminis,) and, by that consequence, gives him small hopes of a Resurrection to his arbitraty Commands,( though the absurd Wretch be so strangely infatuated, that he cannot discern the apparent Finger of GOD, in blasting his designs, and making them like to the Gourd of Jonas, which sprung and perished in a night; or like to the Grasle on the house top, which to day is, and to morrow is cast into the fire:) who from thence( perchance) takes occasion, either to scoff or condemn it,( as it is natural to Factious Spirits, to approve of nothing but what corresponds with their own Humours:) And( questionless) an unfriendly salutation from the Independent; who now sitting on the Throne, will think it( I presume) a great point of dishonour, to turn back to the Dunghill: And who, having now rendered himself sufficiently odious to the public, hates whatsoever may bear the least shadow of Contra, diction to his Principles or Government; knowing that, when Light meets with darkness, his evil deeds will of necessity be reproved: and therefore, to blind the eyes of the Vulgar, will straightway cry it down, under the notion of H●r●icall or Scditious. Which, and other like Censures, this said Epistle of mine, I am confident hath undergone; especially amongst the Hydraheaded Multitude of this City of London: Wherefore to preserve this poor Ba●k, thus tossed on the waves of various Opinions, from shipwreck and Sinking, I shall humbly implore the propitious Assistance of Almighly God, for the directing both of my Heart and Pen, into such paths of sanctified wisdom and Truth, whereby I may in some measure defend that Christian Innocency of mine in that Paper, both from heresy, Sedition, or any other unmerited Aspersion whatsoever; both to his own Glory, and the satisfaction of the doubtful. In which Discourse I shall humbly observe this Method:  
In the first place or Section, I shall( as a thing not unnecessary) inform the world with my Birth, Manner of Life and Religion.  
In the Second, with a briese Narration of the good Hand of God towards me: in Reclaiming me after a strange( and I think, unbear●●of) manner from the evil of my ways; as also in Pre informing me of divers Accidents, by way of supernatural Vision.  
And in the Third, I shall proceed to descend my Advertisement to the City of London, by moving and answering many probable Objections, that have, or may hereafter be raised there against. And that not by inserting any New Matter, but onely by way of Explanation, or more particular Evolution of the Things contained in the said Advertisement.  

SECT. I.  
AS touching my Parentage, I was Eldest Son to one Thomas wild, bachelor of Divinity, late Vicar of Painsewick, and person of Shiptou Sollers, in the County of gloucester, and sometime Student of Trinity-Colledge in Oxford, deceased; and grandchild to John wild Clerk, late Vicar of Ramesbury in the County of Wilts, by my Fathers side; and to Edward Heydon, late of Shipton aforesaid, Esquire, by my Mothers. Being always bread up under my Fathers nurture and crudition from my childhood; and had( indeed) succeeded him in his Function, had not the unhappy intervention of these Troubles deprived me of that Competent experience in Learning, as is requisite in Divines.  
Which said Thomas wild lived in his country in good repute, being a Learned and orthodox Divine, and one that strongly maintained that holy and ancient Government of the Church of England, by Arch-bishops, Bishops, &c.  
But no sooner sprung up those evil Tares of Division amongst us, in the beginning of the late part, and godly Ministers began to ware contemptible with the Vulgar, who were rather affencted with Novelties than Sound doctrine; but the said Thomas wild, was forthwith summoned to appeart before a Committee at gloucester, upon ceraine Atticles exhibited against him, by some Factious Spirits of his Flock, as a Man that would not genu flectere( if I may so say) to the Government newly set up,( and so break that solemn O●th for Episcopa●y, which he had formerly taken, and whereby he had rendered himself contradictory to such new-fangled Opinions. Upon which Information he was, by Order from the said Committee, totally and most illegally divested of his Spiuituall Preferments, and sequestered of all other b●th his real and personal Estate; notwithstanding so great a Cloud of Witnesses, that upon the day of his trial. appeared on his behalf: which could heither be heard, nor so much as his Answer to the said Atticles red, in his own just defence.  
In whose room at Pains●wick asoresaid, there was accordingly placed by the said committee, one Geoge Dorwood person of Witcombe in the same County, a Presbyterian Minister, and( aster the temper of our new-sashion Divines) a man no less Covetous then Factious: who, having( good man!) but an indiff●rent Living at Witcombe, was not unwillingly persecuted to a better bnfice. Which said Dorwood, together with some lewd and schismatical Persons of the Parish of Pains●wick( whose names I shall here ch●ritably omit,) whilst my Father and I were at Gloce●l●●, violently broken up our House, and threw out my Mother and our Family into the Streets, in the extremity of Winter: who were a while constrained to make a Barn their habitation, whilst their uncharitable Enemies made themselves Lords of their just Possions. Our house being not long before plundered by the soldiery of gloucester, and my Father twice imprisoned, about the space of sieve Moneths, by means of their implacable Prosecution.  
These Acts of Crueley being past my Father Petitioned the Committee ●or plundered Minister● at Westminster, for the Re-hearing of his said Cause at gloucester( where it was before so unjustly subverted) and returning it afterwards to them. Which Motion was accordingly granted, with an Order drawn up to that purpose, directed to the said Committee of gloucester: who, upon sight thereof, assigned him a day, and receiving the testimonies on both parts, returned the whole Matter to Westminster. But in the interim,( being the year 1647, and( as I remember) the third year of his Sequestration) the said Thomas wild left these miserable aboads, and yielded up his Spirit to Him that gave it, as into the hands of a faithful Creator: who will undoubtedly raise him up at the Last Day, to his own eternal Salvation, and the terror of his implacable Adversaries.  
He being now taken away, in whose Life our Livelihoods consisted; and being thus inhumanly expelled both from honse and home, so that no possibility of our longer Communion might be imagined: my Mother( poor woman!) was glad to betake her to a certain Tenement ' of hers( but of small value( alas!) to what she was mistress of before,) and we her Children enforced to leave her in her old age, and to expose ourselves to the World.  
Whereupon I took my journey for London, where I hired me a Lodging in holborn nere Lincolns. inn,( being( indeed) the first that ever I took in that City;) from whence, after some time, I removed into read rose Street in Covent● garden, to the house of an honest man, one Mr. samuel Bagshaw; with whom I made, my abode about three moneths; until, by the good blessing of God, and the help of an Acquaintance, I was entertained by one Gabriel low Eiquire,( onely son to Sir Gabricll low, 2 Gloucester- shire Knight) as his Steward: who, within three quarters of a year after, farmed out his Bstate, so that my Place became voided. Upon which dismission, I returned immediately to London,( for by his means I had occasion to visit my own country again, though sooner than I desired) unto the said Mr. Begshaws house( with whom I had formerly lodged:) wheat I continued from the 11. of October, 1651. to the 23. of May following: And then took me a new Lodging in Saint Gyles in the Fields; where I lay upon expenses( as formerly) till the 23. of Octoher, then ensuing: at which time the Lord( who is faithful to help us in time of need) was pleased at length to put aperiod to this my unsettled life, by raising me some Friends unexpectedly: through whose means I was preferred as a Clerk to to a certain Gentleman, a Bencher of Lincolns-Inne( whose Name for some following Considerations, I shall here pass with silence:) who, for the time I was with him( being a year and somewhat better) used me indeed very courteously: But having by accident red my precedent Epistle to the City of London, and apprehending some danger that might probably accrue from the entertaining of so malignant a Person, as he then thought me, he fairly discontinued his former civilitles towards me, by removing me instantly from his Service; and thereupon, taking myself and a Friend of his with him( as thinking the sormer no sufficlent Pennance) went to one Mr. Huz- zey( a Parliament-man) in Saint Martins Lane, as I thought, for his advice in the business, or at leastwise to inform him of his Disasfection to the said Paper: who, after some conference with me, resus'd to meddle any further. Being come from thence, my Master partend from us homeward, withall bidding me to take some private Lodging, and let him know where it was, wishing his Friend likewise to go along with me for that purpose( as I understood:) Who, in the conelusion did( indeed) sufficiently answer my expectation, by providing me a Lodging: for whither must my Gentleman bring me, but to Justice Hookers( as I sound afterwards) in Bozzell-yard, behind Saint Clements, London,( whither I came( God knows it) as a Lamb to the slughter, not deeming any further mischief in the least!) who after some Consultation with the said Gentleman, whilst I walked without in the Hall, called me in him, and began to make a strange Oration to me, how that he was very sorry that I had written a Book of such dangerous consequence, and likely to prove so prejudicial to the Peace of this Common-wealth( and I know not what) asking me whether it were mine own, and bidding me red it: Whereto I answered him, that to red it was needless, seeing I knew the Subject thereof very well, as being my own proper work; and that there was not a Tittle in that Paper, but what( by the leave of God) I intended to justify: And further, that I should be very sorry to see prove any wise destructive to the Peace or Safety of this Nation, since I wrote it out of no such by or sinister respect, but merely in the discharge of a good Conscience towards God and City,( or words to the like effect.) Whereupon he briefly  told me, that the Thing was of so high and perilous a nature, that he durst no less than commit me to safe Castody, and accordingly wrote my Mittimus with his own hand, and sent me to New-prison.  
Where I continued from Tuesday the 16. of November, 1652. unto the 8. of December following, being then Sessions at Hixes-ball; where I appeared: But, the matter being found not disputable at any Sessions, but of Oyer and Terminer( though sindeed) at none, but rather before an Assembly or Synod of Divines, as the more competent Judge of such Controversies,) I was forthwith sent to the Old-baily, and from thence to Newgate: Where I lay till Tuesday the 26 of april then ensuing; appearing at every Sessions, and Petitioning the Bench either for a legal trial, or my Enlargement: which could neither of them be assented unto, till the Dissolution of that present Parliament, being the 22. of april aforesaid. During which time, the time, the utmost I could ever have from them, was onely this; When I was called forth to the bar, they would sometimes urge me vehemently to detect the Printer( which, for my part, I neither did or meant,) & sometimes terrisie me with loud thunder-claps of Treason, and such like; thinking( perhaps) that through this means, and the tediousness of Imprisonment( having no visible or proper livelihood( as indeed I had not) I might possibly have been seduced to abjure my Principles: But( alas!) those aims were frivolous; for( I praise God) a little before my Imprisonment, I had a Vision, which did sufficiently sorewarne me to abandon such sears, whereof I shall give a more full account in the second Section. This( I say) was the utmost I ever had from them; Onely, the Sessions before my Releasement, the Bench was pleased( upon Petition) to direct an Order to Justice Hooker aforesaid, either to discha●ge me upon bail, or continue my Imprisonment, as he thought fit, leaving it wholly to his discretion: Which said Petition I shall here Insert, to satisfy the whole world, how that I never endeavoured my enlargement by any unjust or apostatical means whatsoever as followeth:  

To the right Honourable, the Lord mayor, the Lord Chief-Justice, the Recorder, and the rest of the Honourable Bench of Justices, sitting in the Old-baily.  
The humble Petition of Francis wild, &c.  
prophesieth,  
THat whereas it cannot be unknown to your Honours, what manifold affliction your Petitioner hath already suffered by Imprisonment, how despicable his condition of life is, having no other Livelihood than his Labour: and that, being now deprived thereof by restraint of Liberty, and havin neither Friends or subsistence left him( insomuch that he hath been enforced to fell the apparel from his back to relieve hungering Nature) he must inevitably perish without Gods miraculous Providence: And forasmuch as your Petitioner shall pled Innocency to all matter of Crime, touching that Paper of his, for which he is now in bonds; it being( as he humbly conceiveth) neither a breach of any Act of Parliament, or solecism in Divinity, but onely the disburdening of his Conscience of what was revealed to him, which he did in no way of prejudice or dis-affection to this City or State, but merely out of love and Christian duty to both, as the said Paper itself doth undeniably attest, wherein your Petitioner doth hearty wish to prove rather a Jonah than a jeremy; And touching the Interpretation of which said Vision, your Petitioner doth likewise declare, that, as he was visibly informed of the one, so he was inwardly and invisibly of the other; so that, to have omitted either, the Relation had been as much unsatisfactory as imperfect:  
He therefore( not doubting but that, as you are Patres Reipublicae, you will be likewise, Patres Amicis Reipublicae) humbly prayeth, that your Honours would be pleased seriously to consider the Premi'es( and therein his Innocency and Well-meaning to the public Good,) and accordingly to grant him either a legal trial, or his enlargement, that your Petitioner perish not by delay of justice,  
Who shall daily pray, &c.   
But as Faelix, willing to do the Jews a pleasure, left Paul bound, so this Master Hooker, under pretence of zeal for the Cause( who, I presume, as seldom wants such a faire Cloak, as any of his Tribe,) was pleased to slight the aforesaid Order, and very zealously to leave me in New-gate, till the Sessions following: Which, beginning about 8. weeks after, by Gods Providence, put a period to my unjust Imprisonment.  
During which time of my Restraint, I was enforced( God knows it) to undergo divers hardships; both in regard of Ill Company, which oft-times deprived me of those convenient seasons of Retirement, that are necessary, and ought to be observed by Christians: and like wise of outward Wants, but those( I praise God) came not frequently for the Lord was pleased( in his neverfailing Providence) to relieve me very often by unexpected means, and several times by my said Master, who( I thank him) did much contribute to my necessides.  
As for those who were chiefly instrumental in my Troubles, and so ready to give Achitophel' counsel, to destroy the Innocent, I shall say no more to them than thu●: Let them beware, that in the conclusion, they meet not with Achithophel's Fate. And let them know that my Deliverance hath not expiated their Offence( though( perhaps) they think it;) but that, in the sight of God, they are as truly and as really guilty of my Blood now, as if I had been execured by the Magistrate. Though the world( perchance) knows them 
Jer. 32. 19. Job. 34. 21.  not, yet He whose eyes are contiuually upon the w●yes of the sons of Men, to render ●o èvery man according to his works, well Knows them; and his hand ean find them out, wheresoever they sculke. Wherefore I would advice them,( as they tender their own good) to prevent Gods Judgement, by aspeedy and hearty Repentance for this their wickedness, least, the Fox be taken in his own craftiness at last, when he thinks ' it. Nor let them take this as a passionate, but rather a compassionate expression, desiring their good, not their hurt.  
Not to forget here my Master himself likewise( to whom( I praise God) I can say with samuel 
1 Sam● 12. 3.  Prophet, Whose ox. or whose ass have I taken, or whom have I defrauded?) I shall here humbly entreat him to obse●ve solomon's Connsel, & not bearken to Whisperers, Back-biters and such like insinuating Parasites( who will transgress for a piece of bread:) but( with holy David) to distinguith between him that serveth God, and him that serveth him not; And to take heed of meddling with Matters beyond his Element.  
And now, that I be not taken into the number of those giddy-headed Enthusists of these Times; who, under pretence of New-lights, and Revelations,( deserting the true and infallible Light of Gods Spirit) are lead aside by every Iguis-fatuus, into the quagmires of Error and Monstrous Opinions, I thin it a thing not unnecessary, as before with my Parentage and Manner of Life, so lastly in this Section to inform the world with my Religion, which is this; I praise God, I always have, and( by his grace) shall continually persevere in that Religion, which we call Protestant, heretofore reformed and established in the dayes of Qaeen Elizaheth, under the government. of Bishops: and since by Divine Providence, continued under the reigns of King James and King Charles the First, till the beginning of this unnatural war; wherein Light and Discontented persons, rebelling against God and his Ordinances making a Nose of wax of his Word, and condemning that Holy and Apostolical Government of his Church, took occasion co broach all manner of Error, heresy, and unheard of Absurdities amongst us; to the great dishonour of God, and sendal of the Reformed Religion. This( I say) is that very Faith and Religion, wherein I was bread, and whereunto I have always adhered.   

SECT. II.  
God often times suffereth his dearest Children( especially in their youth) to turn aside unto many dangerous and hurtful Lusts, and to drink deeply of the cup of wickedness, insomuch, that for the present, they are hardly distinguished by the eye of Man from the Reprobate: But then, to awake them out of this their spiritual slumber, and to blow up those Sparks of his Love, thus butted in the sthes of Corruption, He is pleased at length, either by the outward ministry of his Word, to cause them to hear their Fathers voice, sounding in their cares, Come out Babylon, my Son, making them with Peter to weep bitterly; or else by the whips of his Fatherly Correction, to return with the distressed Prodigal, and aclowledge their offences: In both which kindes Almighty hath been pleased to deal with me: Nay, and as if he had thought it no sufficient Testimony of his love, to convince me only by those holy and Common ways of his favout; his Majesty was pleased to add such further means for my Conversion, as I think hath not been head of by any.  
In my younger yeares through the enticement and evil example of some Acquaintance and titular Friends of mine( whose Lives are better studied in the theoric, than practical part of Chrillianity) I was much addicted to 'vice, as Swearing, Drunkenness, Sabbath breaking, & such like exorbitant courses of unholiness, for divers moneths,( though from my very Infancy till that time, I was evermore much devoted to Piety and Religion, and of●times in my Contemplations, caught up ( with Saint Paul) to the third Heaven:) Insomuch that through continual custom, there was begotten in me such an incorrigible Hibit of profaneness, that in my common conserence, I had thought myself very uneloquent and unmanly, had I not( like other vapouring Sparks) adorned my discourse with diversities of Orths & Imprecations: Thinking it a greater point of Gallantry to be seen every day in a tavern or Ale-house, than of Religion to appear every Sabbath in the Church: Where( God knows it) I was oft-times present, more for Ceremony than Conscience; and with desire rather to see and be seen, than to join with the Assembly in the discharge of so holy an Exercise. Often times spending that blessed Day( which God hath especially consecrated to his Worship) in idolising my Corruptions, and pursuing Vanities.( So apt are we, like AEsops Dog, to snatch at shadows; and with Demas, to prefer the painted Trash of this Earth, before the Gold of an Heavenly and immaculate Profession!)  
But these streams of Iniquity had long continued their current, but I began in the night season to be often and exceedingly terrified in my sleep, after a strange and unaccustomed manner: First( to my apprehension) there would pass a terrible Apparition before me; whereat I should be sorely amazed, and thereupon suddenly surptiz'd in every part of my body having onely the Perfect liberty of my Thoughts and Hearing, and in some measure of my voice( by the one whereof I made my Addresses Heaven, and by the other sometimes made a shist to express that in Groans, which I could not in articulate Words:) and then lastly, I should hear such a kind of still, horrid Noise about me, sometimes on this manner, and sometimes on that( unutterable;) that had Pluto himself surrounded me with all his hel-b●ed Gob lins, he could not have possessed me with more terror and amazement.  
Whereupon those of our Family that were near, hearing me to make such fearful groanings in my sleep( which I did( alas!) partly to suppress the Noise that I heard, and partly to implore their support) would many times awake me, and demand of me what I ailed, &c. But, for my part, I should make them little reply to those questions: asking them whether they thought that a man in his sleep were capable of what he did, and able to render an exact account of it at his waking( or words to the like effect:) And this was the utmost satisfaction they ever received from me in that point, until about a week( as I remember) before our last parting.  
This Agony has full many a time seized me; taking me always betwixt sleeping and waking( as I conceived by my vain striving to repel it,) and sometimes continuing with me about a quarter of an house, and sometimes less: Which never lest me, till at length I was brought more exceedingly to abominate my former Dissolute Living, than ever I had loved it in time past. But( to speak ingeniously) these Somniall Troubles did never at any time befall me, but when I had committed some wilful Offence against God the day before: Especially when( like a Beast!) I had gone to my bed d●unke, or in any wise neglected to pay that homage of Devotion to his Sacred Majesty, which in Christian duty I ought: For when I had done that which was lawful and right, I should take as sweet and peaceable Rest, as any man whatsoever.  
These strange and unparalleled Accidents appeared very full of wonder to sundry of my Friends; and not more in regard of the Rarity than Singularity of them; lighting so particularly on Me, above many Thousands they ever heard of before: And may( undoubtedly) seem no less marvellous to my Readers: Some( perchance) imagining them to slow from a natural, others from Super-naturall, some from Divine, and others from a Diabolical Cause,( as( indeed) mens Judgements( especially in such matters) are various:) To which I shall answer, If from a natural Cause, why should I be thus haunted and troubled, onely upon the committing of such and such heinous Crimes( as is before mentioned,) and not at other times? Therefore we may conclude it supernatural. If Diabolical, how can that possibly be maintained, unless we make the devil a Destroyer of his own kingdom? which our Saviour clearly contradicts in these words( Luke 11. 18.) If Satan be divided against himself, how can his kingdom stand? Hence( then) we understand that Satan is no Subverter, but an Upholder of his own kingdom: Therefore not diabolical. The Text likewise affitmes( 1 Pet. 5. 8.) That our Adversary the devil, as a roaring lion, walketh about, seeking whom he may devour. Here we see that Satan is our Enemy, and seeks not our Salvation, but Destruction: And to Convert men, is to Save them; which is an act of Mercy, proper onely to God himself, as the Apostle witnesseth( 1 Tim. 2. 4.) Who will have all men to be saved, and come unto the knowledge of the Truth: Therefore Divine.  
But, for my part, whether from this or from that original, I shall not much stand to dispute: only thus much I shall say with the Blinde-man in the 
Joh. 9. 25.  gospel, Whereas I was blind, now I see: And that This thing I confidently believe to be one of the strongest ingredients in that spiritual Eye. salue, which first opened mine eyes, that I might turn from darkness to light, and from the power of Satan uato God. And as the same Blinde-man affirms they since the world began, it was never 
Ch. 9. 32.  known that any Man opened the Eyes of him that was born corporally blind; so I presume it was never yet heard of, that any devil opened the eyes of him that was born spiritually blind. Certainly, if this thing were not from God, it could not have produced these good Effects.  
Neither did this unnatural Visitation so much admire my Friends, as astonish and perplex my own Thoughts: and that by continual musings what the Almighty should intend by Me, that I should be thus strangely solicited above others: But the end thereof( I praise him) hath been since sufficiently manifested to me; namely, to prepare and qualify me for the office of a Prophet: which was suddenly afterwards( though undeservedly) canferr'd upon me, by the extraordinary appearance of sundry Revelation and Visiont; some touching myself, and others about public affairs; from the year 1651. to my present writing, Which here to relate in order, will be a thing too tedious, and perhaps unnecessary. Therefore to avoid such needless prolixity) I shall insert some few onely( and those especially of public concernment) as followeth:  

VISION I.  
Being much enamoured with a young Gentlewoman( whose name I shall here omit,) that idlo Passion so disturbing my affectionate parts, that I could not serve God with that vigout and alacrity that I desired,( as Love is a turbulent guest, either usurping the sovereignty, or sorcing the whole fabric to a disorder;) and as I intended further to prosecute the matter, in the mean space I had a strange Revelation in my sleep, on this wise: As Shee and I( me-thought) were in a Coach together, courting each other with the aitry Compliments of Lovers, I heard an angelical Voice, reprehending my madness in these words, she is another mans Wife, and she is Light Wheteupon I started up from my sleep, partly troubled, and pattly pleased at the Vision; and being so fairly mumpt with a slip for a tester, began to expostulate much with my sels, and at length( with Democritus) to laugh at my own solly; purposing withall to make experiment of the truth there of the next morning: Which Gentlewoman( as I remember) I found to be another mans Wife, upon the first day of my inquiry; and the other thing about a week after, by information of an Acquaintance.  
This Woman I never changed a word with, I profess, since I first knew her, Onely I chanced to sit near her Few several times in the Church( a Place indeed to seek better Objects;) and by that means to fancy her.  
Here we may see how easily our frail Nature is penetrated with evil, and like Tow, set on fire by every spark of Temptation: so that we have need, with Job, to make a Covenant with our eyes; and with holy David, to set a watch over our hearts: that, when we enter into the House of 
Eccles. 5. 1.  we may be more ready to bear, to offer the sacrifice of Fools.   

VISION II.  
Having for some time given too much liberty to my corrupt Will and Affection, I was thus menaced for it in my sleep, by a Mans Voice which I heard; If thou dost these things thou shall be strocke blind.  
This Premonition I received; nevertheless still suffered my Corruptions more and more to insult upon me, and vanquish me; till at length I was indeed sufficiently lashed for my Neglect, and proved the truth of those Words, by a sad and lamentable experience: For, whereas I could not long before have pierced the Heavens by the eye of Faith, both in public and private Duties of Religion; I was now howed down in my spirit, that( with David) I was not able to look up. Neither could reap half that Benefit from any Ordinance, as in time past,( truly, a price too dear to buy folly with!) But then afterwards applying myself seriously( though against the torrent of my Affections) to a Reformation, these Bonds of spiritual thraldom were( by Gods holy blessing) suddenly dissolved, any my soul restored to her primitive freedom.   

VISION III.  
Immediately upon the publication of my Advertisement to the City of London, I had an heavenly Revelation in this nature: As I beholded in the night Visions, lo there sttood before me two Trees; the one tall and strait, beautified with goodly branches, the other onely a rotten withered trunk, with few limbs: And as I listed up my eyes upon this comely three, I espied incontinent through the thick boughs thereof, something in the air, in likeness of a tender Branch, gliding towards me: which I had no sooner discovered, but( as it were) in the twinkling of an eye, there was a mighty Timber-logge thrown violently at me, by that old Serpent the Davill; which( as I was faithfully informed) he east purposely to have destroyed me at an instant: But the Blow, by the good Providence of God, was diverted from me to his Old three; which anticipating the stroke with great noise, both preserved me in safety, and frustrated his malicious design. Upon which happy deliverance I was so exceedingly elevated in spirit, that I began with much Divine eloquence to inveigh at this Fiend: but through the Visions sudden disappearance, I was enforced to conclude abruptly, and so awoke.  
This Vision, about a fortnight after, gave me good testimony of the Divinity of the Author: For that Wicked-one had now put into the hearts of Some, to cast me unawares into Prison; and that by as cunning a stratagem( I suppose) as ever Judas himself was inspired with, at the betraying of his Mastery( here most significantly presigured by that sudden and most unfrindly metamorphosis of a tender gliding Branch into a mighty beam thrown sorcibly at me: the other part being like wise fulfilled in my deliverance from the foresaid Imp-isonment:) Which to reiterate here, will be superfluous; having already given a full account thereof, in the former Section.   

VISION IV.  
About a week after my Commitment, the Almighty( who hath promised us his continual Presence, whether in Prison or in Death( such Exigents being( indeed) the onely Touch-stones, to try the Gold of true Friendship, from the counterseit brass of hypocrisy) was pleased( not disregarding my low estate) to vouchsafe me another Revelation, as followeth: Being in the spirit by night I beholded( to my perfect apprehension) divers Sunues setting; some of them half clouded, and others shining more conspicuously: At which strange and ominous Spectacle( conceiving it a thing so unuaturall, to have many suins in one F●ramament) I sell forth with into so great admiration, that I beckoned to several Strangers to behold it: who had no sooner attested this wonder, but the Apparitions fl●d.  
This Vision I pondered in my heart a good season, unable to render any positive Interpretation thereupon; till at length it fairly unfolded itself, in the Dissolution of the late parliament; being upon the 22 of april, 1653. Which( under God) was the onely cause of my enlargement.   

VISION V.  
Now left haply I should have sainted under those ponderous Afflictions of Imprisonment, &c. then upon me; it pleased the good Lord God, in the mean while to step in to my comfort by this following Vision:  
Upon the third Sessions after my imprisonment( as I remember,) the night before my Appearance, I apprehended myself to be upon the side of a mountain; where standing still a short space, I discovered a Party of armed men, coming up against me: Then looking about me with some terror, and seeing nothing on my part but a few innocent Sheep; there suddenly came downo a strong Gust of wind, which beat so vehemently upon this Company, that they were not able to move a foot forward( albeit I and my poor party of Sheep fi●t no wind at all:) Whereat I gave a great Shout, and so awoke from my sleep.  
This presage most clearly evidended its Fidelity the day, following; the Beuch having then the greatest and most violent Contestation with me, that ever they formerly had; in so much that some Spectators there present, concluded in my hearing. that I would unavoidably be cast for my Life: Yet, nevertheless their Spirits were so mitigated in the Conclusion, that they had then released me upon bail, had not Justice Hooker( in zeal) oppugn'd the design, as is before related.   

VISION VI.  
Presently hereupon I had another more public Revelation, as followeth:  
Being in the Night Visions, and observing the great serenity of the Heavens, through the suns new access unto the Apex of the Meridian; upon an instant the whole Hemisphere was over-spread with glittering Conslcllations: which striving to out-vie the sun in splendour, foreed his radiant Beauty at length to wax dim and waterish, and to yield the self same Aspect, that we ofc times receive through a misty-Cloud: And as I beholded with admiration( apprehending it so oppugnant to the Law of Nature, that these inferior Luminaries should thus appear, much more contend with the sun, in the same Hotizon( by which our King CHARLES and all that I conceived to side to side with him( of what Nation soever) were here represented to my capacity, and the states of England by the Stars) there suddenly convened several Apparitions in the air, about the bigness of ships; charging each other vehemently with Great. guns: the noise whereof did so sensibly affect me, that it forthwith deprived me of my sleep, and so vanished.  
This Vision I saw about the beginning of April, 1653.( communicating the same to some Acquaintance, as my future witnesses:) which was accordingly fulfilled in the first Great Fight with the Dutch, in June following.  
I had likewise some premonition of the next sea-Fight in my sleep, by the great thundering of Ordnante I heard about a week before: but the differnt success of either party I understood not.   

VISION VII.  
Being in my Chamber, me thought there lay a Dead Man by me in a Coffin( but who he should be I knew not:) and, as I was considering, by and by this Dead. Man rose up out of his Coffin, and stood upright: whom as he turred himself towards me, I presently knew to be the late King; and there upon rising up hastily, said It is the King; And, as I looked earnestly upon him, doubting within myself whether it were a Man, or rather a Spirit that I beholded; the king; looking with a very Compassionate eye upon me, said, Alas poor Man! I am no spirit( with divers other words alluding to my Susserings both for himself and the king his son, which I understood not;) and thereupon stretched forth his Hand to me, that I might kiss it: Which as I kissed it, I sound to be the ha●d of a Living Man, both for Matter and Warmth: Whereupon I did obeisance to him immediately; but in the mean space, his Majcsty spake to me with a grave sober voice, saying, Worship GOD: then, as I prostrated myself in holy worship to God, both the Vision and the Sleep left me.  
From this Vision( by Gods assistance) we may extract these five Particulars:  
First, whereas I saw the late King ●ise out of his Coffin, and stand upright, we are thereby informed, that God will certainly Raise him up in his seed, and Re-possesse him of his former Kingdoms and Prerogatives. I say, in his seed ( for other wise it were an absurdity to think it;) and that undoubtedly in his First-borns, Charles the second.  
Secondly, from my doubting. whether it were really the King, or onely a Fleeting shape that I beholded, we are thus given to understand, That God will bring in the King, by incredible and unexpected Means; so strange, that Men shall hardly believe it, though they see it: and that in regard of the great Improbability thereof, as to the eye of flesh.  
Thirdly, for as much as by my kissing the Kings Hand I found him to be really a Living-man, and not a Spirit, we are thereby assured that his Son, ( Charles the Second) shall truly and infallibly appear, both to vanquish his Enemies, and rule gloriously on his Fathers Throne, as aforesaid.  
Fourthly, whereas I made obeisance to the King, before I gave glory to the God of Heaven, and that his Majesty seemed therefore to check me for it, saying, Worship God; it serves to inform us that, albeit all lawful Kings are immediately next to the Almighty, by vicinity both of Order, Power and Majesty( according to the testimony of 
seeto this purpole, object. 17  Holy Writ;) Yet we are not therefore to Idoliz: them, either by ascribing them the glory that is properly and incommunicably due to God himself; or by preferring them above God in any thing, whether of fear or Worship: But that in all things we ought to have the Almighty Principally in regard, and next in order our King.  
And Lastly, for the Kings compassionate Carriage towards me in the Vision, I could speak something: but conceiving it here no way necessary, I shall in modesty leave it to the Event.   

VISION VIII.  
Having not long after in my Evening Devotion prayed earnestly unto God, for a further Confirmation of the Truth of what I had formerly seen, touching this City; the night following I had my Prayers thus answered:  
As I was in the night-visions, sitting upon the ground amongst a company of Tall Trees( as I apprehended,) having my two Brothers with me; as I looked up towards Heaven, I beholded the Moon dancing and skipping about in her sphere( being then newly in the increase,) together with the great bear hard by her, replenished with a great number of bright glittering stars, as thick as they could stand each by other within the compass of it: And in the interim, I was given to understand, that the Moon and stars danced and shone thus for joy, that the sun, the Moou's Husband, was suddenly and positively to Rise again in his Former Glory: Whereupon I beckoned to my Brothers to behold these Wonders: Who had accordingly no sooner seen and attested them, but immediately there arose from the earth a thick noisome Fog; which in short time overspread the whole Heaven, and veiled all srom our sight; seconded with a dreadful Tempest Thunder and lightning, which concluded the Vision.  
As for the Interpretation hereof, I thus render it:  
First, by the rejoicing of the moon and stars, and the Moon's being in the New, I understand all true and loyal Subjects of these three kingdoms, England, Scottland, and Ireland( but especially of the Church of England; who, laying aside all thought of former sorrows and persecutions, shall greatly rejoice to hear of their Kings Approach( here represented by the Sun, as Head and Husband of his kingdoms;) who will suddenly appear in great Glory and Majesty, both to deliver them from this Egyptian Bondage, and also to restore our Church to its Primitive Purity.  
Secondly, by the Mist and horrid strome of Thunder and Ligbining, is signified that great and noisome Rout of Scotaries that shall arise, and vehemently oppose the Kings coming: who shall occasion much war and bloodshed, ere they be subdued, and his Majesty set on his Throne.  
And Lastly, by those Tall Trees I understand the City of London, where in I lodged at the time of this Vision.  
Many other Visions I had, which appeared to me in as strange and wonderful a manner as These: Y●t none so notably, and with such terror as That of the City of London. Which thing( how obstinately soever this City may oppole and seandalize it) doth sufficiently convince My Conscience of its future( and for their parts too certain) Accomplishment. Whereunto I wish they would seriously harken, whilst it is yet day; not as to an idle Tale, or any of those fanatique enthusiasms and Frensyes of the Times, to seduce and poison them; but as a Matter of Divine Truth, to excite them to Repentance and Converversion to God and their King: Before that night of their Calamity overwhelm them; and then force them with too late repentance to bewailée their, Neglect of what they are now timely informed of.    

SECT. III.  
HAving now related the Visions themselves, I think it not imperrinent to speak something here in their Defence( especially of the Advertisement to the City of London,) by way of propounding and answering all Objections, that may probably be made against them, as followeth:  

Object. I.  
There are no True Prophets in those latter dayes, Prophesies being ceased.   

Answer.  
There is no Text in sacred Scripture to that purpose: Indeed Saint Paul saith, I Cor. 13. 8. that Prophesies shall fail: But how? Not by any final decease, or abnegation to Posteriy( as some fond imagine,) but no otherwise than knowledge is there said to vanish away. The Apostle, we must understand; in that Chapter, treats much of the Excellency of Charity; esteeming all other Gifts without it, to be but as sounding brass, and a tinkling symball; since that of Charity is the onely Permanent Grace, that shall afford us its communion, not onely in this, but in the life to come: But when we shall be lifted up above this Earthly condition, as for Faith and Hope, they shall both jointly cease, in our enjoying their Object: This terrene abstract knowledge, being but in part, shall then vanish away, giving place to that heavenly intuitive, and perfect one, whereby we shall know as we are known: Also prophesy shall 
I Cor. 13. 12.  then fail, and be left behind us, as a thing useless in that Place: And this onely, I conceive, to be that Failing of prophesy, here spoken of.  
Further; it may be said to fail in this sence●●v●: through the multiplicity of False-Prophets, who for gain or some other sinister respects, shall endeavour( with those ancient Impostors amongst the Jews, and too many of our late Times) to blind, harden, and infatuite the eyes and hearts of Men, against Gods Judgements; and( as Ezckicl saith) to daub their Consciences with untempered mortar, 
Ezek. 13. 10.  crying Peace, Peace, when there is no Peace: whereupon God hath, and will accordingly blast their Predictions, and make them fail. Of which sort of Wolves our Blessed Saviour foretells us, Mat 24. 24, and other places. Neither( I conceive) shall this Prophetical Gift be so Frequent and Common, under the gospel, as under the Law; forasmuch as we have Now a more clear ministry, than they had: Nor yet doth. the Infrequency vacate the Existence of that Office.  
'Tis true( indeed;) when there is a cessation of Sinning, there will be also a cessation of threatening: and not before: But( alas!) We are no such People; we are Sinners; we are a Polluted Nation, laden with, and most obstinately persisting in Iniquity; and, if God delights in us, must by consequence expect his Threats.  
But you will say, He doth this sufficiently by his Ministers: I grant it: But when Men are grown so desperately-wicked, that the Ordinary Preaching of the Word is not prevalent enough to beat down Sin by denouncing Gods Threats against it in the general; his Majesty is then pleased oft times to raise up an Extraordinary Prophet, not onely to menace, but also Specificate the Judgement, with the circumstances of Place, Persons, means, Manner, &c. whereby such vile, and impenitent Wretches shall be consumed: as 'tis clear, both from the Scripture-Times, and many others succeeding them.  
●And when not thus by the mouths of Men, to leave us perfectly inexcusable, He then( and Now( indeed) most commonly) proceeds to utter his Comminations, by Prodigies and 
* Luk. 21. 11.  fearful Sights; which shall speak them as loud( if not as articulately) as They: Whereof, 'tis well known, we have had sufficient experience in christendom, and more particularly( to the shane of our Infidelity be it spoken) in this Nation. And if Woe to them that regard not the Ordinary Premonitions of the Almighty; Woe, Woe, Woe( then) to that People, that slight both the Ordinary and Extraordiry together!  
If Prophesies are ceased, to what purpose( I trow) was that saying of Amos in the Future tense( chap. 3. 7.) Surely the Lord God will do nothing, but be revealeth his Secret unto his servants the Prophets? The secret of the Lord is with them that fear him saith David, Psal. 25. 4. His secret is with the righteous, Prov. 3. 3. 2.  
But we have a more sure word for Prophesies in the New Testament, I Gor. 12. 28. And God hath set some in his Church, first Apostles, secondarily Prophets, Thirdly Teachers &c. And further, Epbes. 4. 11. When be ascended up on high( meaning Christ) be lead captivity captive, and gave gifts unto men. And what gifts? He gave some Apostles, and some Prophets, and some Evangtlists, and some Pastou●s and Teachers &c.  
The Testimony of Jesus is the spirit of prophecy. Rev. 19. 10. And where is this seltimony of Jesus to be found? In the Church of Jesus. But we are the Church of Jesus. Ergo we have this Testimoney of Jesus, which is the spirit of prophecy.  
But now me-thinks I hear some objecting thus, that since the Church of Christ hath this Testsmony and spirit of prophesy, therefore all men in the Church may be a like Prophets, as well one as another.  
I deny it: for by the same argument every man may as well assert himself a pastor or Teacher,( as too many of our late Times have done: of whose Pestilent Doctrine we have had( I think) sussicion experience.) Albeit the Church hath the Testimony of Jesus Christ, which is the spirit of prophesy; yet it doth not therefore follow that every Member of this Church, that hath this Testmony, hath likewise the Spirit of prophesy: For what( then) were those Gifts before mentioned? Truly, not Common, but peculiar Gift, and Disticular Offices; proper onely to such and such Particular Qualified Persons, on whom they were conserr'd as witnesseth our Apostle, Rom. 12. 6, 7, 8. Having then Gifts( saith he) differing according to the grace that is given to us, whether prophesy, let us prophesy according to the proportion of Faith; or ministry, let us wait on our Ministering; or be that Teacheth, on Teaching; or be that Exhorteth, on Exhortation, &c. doubtless, there were many godly and devout Men in the Church, both in the Prophets and Apostles times: yet but some Few onely, whom God was pleased to honour with those Extraordinary Callings.  
It resteth now to speak something of the Nature of Prophesies; which I conceive may be distinguist into these Two kindes: The one touching matters of Faith and Salvation, the other Secular affairs.  
As for Prophesies essential to Faith and Salvation, without question they are utterly ceased and we may accordingly bid them anashema( with Saint Paul) as Doctrines of Devils, and most dangerous Seductions, though preached by an Angel from Heaven; since the Word of God hath already sufficiently instructed us in those Particula●s, which may admit of no such Adding or Diminishing.( Neither( indeed) may we expect any extraordinary 
See to this purpose, 2 Pet. 1. 20.  Revelations, for the unfolding of mystical Scripture, contrary to the Common Sense of the Church.)  
But for those touching Secular affairs, as presuch and such Judgements of God to befall such a country or City, or concerning such Reyolutions and Alterations of Governments, or military Events, doubtless they shall never cease while the World lasteth.  
Who dares( then) so to manicle or limit the Almighty, by denying the prophetical Influence of his Spirit in these Latter dayes? Why should it not as well stand with his Mercy to sorewarne London now, as the City of Jerusalem in time past? Is he not the same God from Eternity? The same under the Gospel as under the Law? Yea doubtless; With Him is no variableness, neither shadow 
Jam. 1. 17.  of turning. I am the Lord, I change not, faith his Majesty, Mal. 3. 6.  
Wherefore, let none of this City so mistake himself, as to think him Excusable: he has here sufficient Warning; and not onely so, but also authentic, and in no point disagreeable to Divinity. This is none of our New-lights and Discoveries( as we call them) to led men into error, into heresy, schism or unnatural Divisions and Tumults: but merely a kind and friendly Premonition of such an Imminent Judgement. Which to contemn may be sinful, but no solecism in Religion to embrace.   

Object. 2.  
Suppose there are such Prophesies now adays, yet why should they be revtaled to a Lay-man, and such an inferior Iliterate person as you; or not rather to some Learned Divine, or other Eminent Man?   

Answer.  
For divers Reasons, v. z. God( undoubtedly) saw it not requisite to impart those Things to any Orthodox Divine, lest haply the unconstant Vulgar( who, for the most part, are swayed rather by Tumult than Reason) might have taken him for some strange Innovator, or broacher of heretical Doctrine; and so taken occasion to raisean unjust scandal and prejudice upon his ministry( an opportunity too welcome to some,) And for our other New Whifflers( as I can no better term them) our Upstart Evangelists, who are so apt to take gain for godliness, and to turn any way that the wind of their own private malice or ambition blows them; the Lord did( question-lesse) foreses, that they, who had already been so unfaithful in Much, would certainly be unfaithful in Little; and therefore thought it unnecessary to cast this pearl before them. In general( and to be short;) Men of great Eminency, either for Earthly Wisdom, Honour or Riches, were Stewards altogether unfit to be entrusted with this Treasure: For, as for the Wise and Learned Person, how apt would he have been, either( like the grecians) to spurne at it as Folly; or contrariwise( with Herod) to arrogate it to his own wisdom? How hard had it been for the Noble and heroic Spirits of this world, to have prostituted their glittering Honours to the astronts and scandal of the Times? How like Death had it appeared to the Rich and Voluptucus; the one to have adventured the spoiling of his Goods, the other of his Pleasures? think we that the Rich Miser would not rather have consulted with the Oracle of Plutus, than Apollo? I mean, have chosen rather to incur the eternal Displeasure of Almighty God( by neglecting his Message) than one Momentary frown from his beloved Mammon? And would not the noisome Prison, barbarous Company, together with the dismal looks of a continually● threatened Death, have caused the soft Gallant to turn back into Egypt, and to say( with those false Disciples) It is an hard saying, who can bear it? Yea doubtless. Therefore, to avoid those apparent hazards, the Lord was pleased to entrust this his heavenly Embassy with such a worthless worm: environed with none of these gilded Allurements, to have seducted his footsteps from that straight and unerring path of Obedionce to his creator.  
God is no such Respecter of persons, as to esteem the more for any Earthly Superiority; but 
Act. 10. 34. 35.  in every Nation, he that feareth him, and worketh righteousuesse, is accepted with him. Few( I presume) are ignorant of those many Examples of Gods Election in this kind, both in the Apostles and Prophets: How that he looks not( with Samuel) 
Mat. 11. 25 Sam. 16. 7  upon the excernall Habit, but the Inward Qualifications of the Spirit.  
Doth that great Architect of Heaven and Earth regard Riches? Or He that filleth mans heart with understanding, stands he in need of human wisdom or Parts? Can he not as easily extract his Glory from the Infants mouth. as from the charming tongue of the orator? Yes verily: There is neither Age, sex or Condition of men that can bar ought from the gifts and Callings of God.( which as they are without repentance, so likewise without respect of persons:) For by nature, we stand all of us before God in an even balance, as to our Persons and Dignities: and here onely lies the difference; That he is worthy, whom God accounteth worthy.   

Object. 3.  
Though God hath truly spoken by you, yet doubtless be will spare this City, as he did Nineveh ( notwithstanding the preaching of Jonas) for the sake of the Righteous that are in it.   

Answer.  
I deny not but that he may spare it; but whether he will I know not. Indeed God is infinitely. merciful, and his Mercy is over all his works( as saith the Psalmist, Psal. 145. 9.) But to whom? To them onely that Repent, and tu●ne from Iniquity in Jacob, Isa. 59. 20. But if a city shall bless( and justify) herself in her heart, saying I shall have Peace, although I walk in the stubbornness of my own heart,( although I rebel against God and my Prince, overturn the Government of his church, Persecute his Ministers, bite and devour my fellow Brethren, &c.) thus adding drunkenness to thirst: the Lord will not spare it; but his anger and his jcalousie shall smock against that City, and all the Curses that are written in the book of God, shall lye upon it, and God shall blot out the Name thercof from under Heaven, Deut. 29. 19. Psal. 34. 16. Ezek. 14. 13.  
Hath not this City been the onely Source and fountain of all those damnable Heresies, Sects and schisms, which since these Times, as a Contagion, have overspiead this Land? And, as if too narrow to contain her Poison, hath the not infused it as balm, into the bleeding dying veins of poor Ireland Hath she not been the onely Sanctuary of Impostors? That grand Incendiary of Rebellion, both against GOD and his Vice-God, our Lord the King? The Nerves of the late War, fatal to so many Thousands; yet Shee( like the Whore of Babylon) sitting as a Queen without sorrow, blessing herself in her Abominations? Is she not Heiresse to sodom in all her sins, of Pride, fullness of Bread, idleness and Want of natural Compassion? And do not her golden apple of pretended Piety, when addue'd in the touchstone of Divinity and sound Reason, resolve( like Hers) to Ashes? Let any man consider these Queries diligently: And if so be he can give me a rational account, either from the Word of God, or the exemplary Judgements of other Countreys, Cities and towns, both at home and abroad( far in sin her inferiors,) why this City should not suffer the Lash in the conclusion, I shall be satisfied. In the mean time let no man condemn me, for discharging a good Conscience in a Thing so clear both by Scripture, Example and Reason.  
Certainly, it may be just with God, to g●ve this People over to the blindness and hardness of their hearts, to leave them to their own pernicious ways, and finally to overwhelm them with his Judgements; who have so long time hearkened to Apostates and Imposto●s, and despised the true, holy and orthodox Ministers of this Word.  
Not let any mistake me in what I have heretofore asse●ted: I spake not then, neither shall I here speak without limi●ation or exception. I say thus: If the City of London( I mean principally the Magistrates thereof, as a particular Body; and more principally those public Persons, who assuming the Leg●slutive Power, Cast themselves the Supreme of the●e Dominions) shall speedily repent them of their former Abuse of Religion, by exalting Charles the Second( son to the late King) to the Crownes of these three kingdoms, England, Scotland, and Ireland: by re-establishing and maintaining the former Government of the Church of England, both for Doctrine and Discipline; together with the fundamental laws of our Nation, ( which they themselves no farther observe, than to judge their Enemies by.) By suppressing all Heresies, Sects and schisms( so diametrically opposite to the truth and peace of the gospel,) together with those mu●ering, peeping, sly. catching Wizards, the Astrologers; whose Art tends to no other end, than to six means eyes upon the stars, whilst they pick their Pockets; yet dare presumptuously determine of Future Contingencies, a Prerogative God has onely reserved to himself: By restoring to the Oppressed his just Right, and whatsoever hath been taken from the Church, since these Times, either in Tithes or Offerings: By quelling all manner of Blasphemy, Swearing, whoredom, drunkenness and profanation of Gods Ordinances, Demolishing of Chu●ches, and Defacing the anciet Monuments of the Dead( than which( for the most part) we have no other memory of their virtues:) And Lastly, by making provision, in some kind or other, to suppress the Lic●ntious Dealings of Shop-keepers; that they be not permitted so exceedingly to Exact upon the Ignorant Buyer,( a thing that has attracted so much 
This( with our Divisions) hath often made the Turks & Insiacls blaspheme thus; Ecce, quails sunt qui Christum colunt: out aut hoc non est Evangelium, aut Illi non sunt Evangelici.  scandal to Christianity, even amongst Heathens:) whereas( as in all Commutative Justice) there ought to be a Just arithmetical Proportion, betwixt the Value and the thing Valued, so that neither the Buyer or Seller may receive damage: As also that Honest Supervisors be authorised and appointed to Oversce all Manufactures; that Commoditi●s, for Substance, Measure & Weight, be made answerable to the standard. I say, if the Grandces themselves, and all other inferiors of this City shall unanimously, cordially and speedily Repent them of these( most Anti-christian) Eno●mi ies, whereof they well know both Heaven and Earth pronounce them guilty; I doubt not, but that they may, with Niniveh, prevent this Judgement. But if contrariwise, they persist in those irrefragable Acts of Hostility against the Truth, when the measure of their Iniquity is full( which I doubt me will suddenly be,) they shall dearly find, that, though 
Ezek. 14. 14.  Noah Daniel and Job were amongst them, the Lord will not spare them a Minute; but recompense the abuse of hi● Patience, with the grievousness of his Punishment. And I testisie unto all men, in the Name of Almigh●y God, that this City shall speedily become a Desolation.  
( Though there be so many False daubers within her, some flattering her with a glorious Peace, others telling her that she shall become the City of ●ighteousnesse, the faithful City, and I know not what( which God grant she may of his infinite good ness!) to whom I shall onely say thus much( with Jeremiah;) The Prephes which prophesic●b 
Jer. 28. 9.  either s Peace or of war, when the Word of the Prophet shall come to pass, then shall that Prophet be knowlle that the Lord bub truly sent him. In the 
Jer. 28. 16.  mean space. let them beware how they teach Rebellien against the Lord, by resisting this Prephcsie: But rather, If they be Prophers and the Word of the 
Jer. 27. 18.  Lord be with them, let them now make Intercession to the Lord of Hosts, that this Judgement be diverted)  
And for the Righteous that are within this City, I see not, but that God may as well provide them a Zoaror Pella, I mean a Sanctuary or Place of Retuge to fly to, as sometimes he did for Lot, and the Godly Inhabicants of Jerusaiem: and so to avoid that dreadsull Vengeance of God, that shall befall this Place  
And now, o ye Children of Benjamin, gather 
Jer. 6. 1.  yourselves to sly out of the midst of Jerusalem; for E●ill appeareth out of the North, and great Destru ction. O Daughter of Sion, gird thee with sackcloth 
Ver. 26.  and wallow thyself in ashes. Make thee Mourning as for an onely son, most bitter Lamenation: for the Spoiler shall suddenly come upon thee. Ye who turn Judgement to wormwood, and leave off righteousness in the earth, 
Amos5. 7.  seek HIM that maketh the Seven stars and 
Ver. 8.  Orion, that turneth the shadow of death into the morning, and maketh the day dark with night; that calle●h for the waters of the Sea, and poureth them out upon the earth; the Lord of Hosts is his Name. Stand ye in the ways, and see, and ask 
Jer. 6. 16.  for the Old Paths, where is the Good Way, and walk therein, and ye shall sinned Rest for your souls. seek Good, and not evil. that ye may 
Amos5. 14. Ver. 23.  Live, and so the Lord, the God of Hosts shall be with you, as ye have spoken. Take away the noise of your Songs, and remove the melody of your Viols; and let Judgement run down as waters, and 
Ver. 24. Ver. 25.  righteousness as a mighty stream. Hate the evil, love the Good, and establish Judgement in the gate: It may be that the Lord God of Hosts will be gracious to the Remnant of Joseph.  
And therefore, barken not( I beseech you) to 
Jer. 23. 16.  the words of your Prophets, that prophesy unto you: who say still unto them that despise the 
Ver. 17.  Lord, The Lord hath said, Ye shall have Peace: and that say unto every one that walketh after the imagination of his own heart, No evil shall befall you. I say, hearken not unto them; they make 
Ver. 16.  you vain; they speak a Vision of their own heart, and not out of the mouth of the Lord. For who 
Ver. 18.  amongst them hath stood in the council of the Lord, and hath perceived his Word, and heard it? Trust not to Lying Words, that cannot prosit 
Chap. 7. 4.  you, Beware, beware of those Deceitfull-workers, 
2Cor. 11. 13. Mat 7. 15, 16.  those False. Prophets which come to you in Sheeps clothing, but inwardly are Ravening Wolves. Ye shall know them by their Fruits: do men gather grapes of thorns, or figs of Thistles? To the 
Isa. 8. 20.  Law, and to the Testimony: if they speak not accoriding to this Word, it is because there is no Light in them.  
Cease likewise( my Brethren) them Self-considence, from vain Trust in Man, whose breath 
Isa. 2. 22.  is in his Nostrils; Boast not that your Treasures are Great, or your Hosts Numerous: For when these two Evils, Fire & Sword, shall befall you, shall then your Riches, I say shall then your warriors, or your Enthusiafts deliver you? No: Behold they shall be as Scubble; the whirlwind shall carry 
Isa. 47. 14.  them away, Vanity shall take them. Your Prophets are liars, they prophesy in Ba●l. Your 
Chap. 3. 3.  Champions are Men and not God, your Horses are Flesh and not Spirit.  
Isa. 20: I. Woe to the Rebellious Children, saith the Lord, that take Gounsel, but not of Me; and that cover with a Covering, but not of My Spirit, that they may add Sin to Sin.  
Jer. 17. 5. Cursed be the Man that trusleth in Man, and maketh Flesh his arm, and whose Heart departeth from the LORD.  
Hab. 2. 6, 7, 8. Woe to HIM that increaseth that which is not His; how long? and to HIM that ladeth himself with Thick day. Shall they not rise up suddenly thatthat shall bite thee? and awake that shall vex thee? and thou shalt be for Booties unto them. Because thou hast spoiled many Nations, all the remnant of the people shall spoil Thee: because of Mens Blood, and for the Violence of the Land, of the City, and of all that dwell therein.  
Hab. 2. 9, 10, 11. Woe to HIM that coveteth an evil covetousness to his house, that he may set his Nest on high. Thou hast consulted shane to thy House, by cutting off many People, and hast sinned against thy soul. For the Stones shall cry out of the wall, and the beam out of the timber shall answer it.   

Object. 4.  
From whence have you Authority to sound this Trumpet of prophesy? And what obligeth its to believe it?   

Answer.  
This Objection involves more than one Question, and therefore will desire more than one Answer: according to the Caution of the Logicians, de Fallacia plurium Interrogationum. But to the First part, to wit what Authority I speak by, I answer, By the same that all the Prophets of God ever did.  
Now I conceive a Prophets Mission or Authority, according to Holy Writ, may be distinguished into these Two kindes: The One Explicire and Vocal; The Other implicit and Impulsive.  
As for the vocal Commission, it is sufficiently declared in Scripture what it is; namely a Positive Command from God to go, and do or speak this or that, to such and such a Person, City or Nation. As for Instance, Moses his Message unto Pharaoh, Exod. 3. 10. [ Come now therefore, and I will sand thee unto Pharaoh,] and to the Israelices, ver. 15. [ Thus shalt thou say unto the Children of Israel, &c.] That of Jeremiah to the Jews, Jer. 17. [ Thou shalt goc, &c.] ver. 17. [ Thou therefore gird up thy loins, and arise and speak unto them, &c.] again, Chap. 2. 2. [ go and cry in the cares of jerusalem, &c.] That of Ezekitl, chap. 2. 3. [ Son of Man, I sand thee to the Children of Israel, &c.] And likewise that of jonab to the Ninevites, chap. 1. 2. [ Arise, go to Nineveh, &c.] were all express and vocal Commands.  
But for my own part, I pretend not to owe my Authority, as those men could, to a Commission sealed from Heaven, with the voice or words of Arise and got, &c. but to the Latter branch of my Distinction, the Impulses of the Spirit of God in my spirit. Which that it is Equiyalent, and of the same Authority with the Former, is manifest from these Examples: By Jacob, Gen. 48. 21. where he Prophesies that this Seed should Inherit the Land of cannon: as also, amongst many other things, of the coming of the Messiah, Chap. 49. 10. By Joseph likewise, Gen. 50. 24. assuring his Posterity in like manner, of the Inheritance of the Promised Land, by prophesy: Whereupon he gave them an express Commandement of carrying with them his Bones, ver. 25. And who of you dare either say They were no True Prophets of God; or that they were so, more than by the Latter way? again, what more constituted Samuel a Prophet, than Gods Voice to him in a Vision of the Night, I Sam. 3. 1, 6, 8, 10, 11? And who yet can deny either his Qualification to that Office, or his Authority? I might instance David( the King of that holy Order;) what, more than this Last kind of Mission, made him so? I might also add Isaiah, Daniel, Ioel, Amos, Obadiah, Nabum, Habakkuk Zephaniab and Malachi: Who All, though they were the Prophets of the most HIGH GOD, and agitated by the same infallible spirit, in the Execution of their Functions, that Others were;( some denouncing the Threats, others the Blessings of God;) yet owed, for the most part, their several Authorities to the same Manner of Qualification, I do mine; namely, to dreams and Visions: Through which the Almighty not onely flowed into their hearts, in the Extraordinary Revelation of his Will; but convinced them also of the Sufficiency and warrantableness of their Authorities in this Way of Calling: As it is clear de facto from all their Propersies.  
Moreover, if herein we may form Comparisons, Would it be to any purpose( I trow) for a King to commend an embassy to his Subject, without Commission to deliver it? So to what end should GOD be pleased to impart the Precognition of this Judgement unto me, not Authorizing me to Publish it? The Case I conceive is One. God 
Mat. 5. 15, 16.  likes not to have his Candle bid under a bushel, or his Talent butted in a Napkin. The Messengers 
Luke 19. 23.  of the Almighty must be Active, not Sleeping spirits. Nay, there was an inevitable Necessity of revealing this dreadful Vision; lest one day it might have been said to me, as sometime to Ezekiel the Prophet, Their Blood will I require at thiue 
Ezezk. 3. 18.  hand.  
God forbid that I should be so much a Traitor, both to this City and my own soul, as not to forewarn them. If I forewarn them not I am a Murderer: And how( then) shall I hold my peace, since no Murderer bath eternal Life abiding in him, I Joh. 3. 15?  
More might be added; but, for my part, I shall not further insilt upon Particulars in this Point; left peradventure, instead of Glorifying God, in the discharge of a Good Conscience, I be found to add fuel to the Devills Flames; by occasioning many Dissolute Persons, to Fortisie their Absurdities by my Innocent defence. Onely thus much I declare to the whole World, That( by the Blessing of God) I shall assert the Truth of this Vision, to the Last minute: And that( I trust) out of no vain or preposterous Resolution.  
Thus much to the First part of this Objection.  
To the Second part, What obligeth you to Believe me, I answer, Nothing but the Authority itself, by which I have spoken; viz. The GOD of the Spirits of the Prophets speaking to me and by me. Nor, know if the same had sometime been objected against the Credit of any or all their Assertions, in their respective books, could the Prophets themselves have given the unbelieving Jews or Others, any more satisfactory account, than I do here: there being nothing a parte ante, for the most part, to prove them by, but their own bare Affirmations. For God, when he determined to bring a B●essing or Curse upon any of those People or Nations, did always select One, or( at most) some Few, to promise or threaten it by. And the Revelations they had, were between God and them onely: else, what needed be to have sent Prophets or Messengers, or who should have been the Objects of those Messages, had God Immediately from heaven spoken to all the People, what he did to them?  
Or, I beseech you, how otherwise could the Disciples of Christ prove their Authority of being sent of him, than by their mere Relation thereof; since, when they were Commissliónated, there were none present, but either He that did sand, or those that were sent? And how could they induce a faith of the Reality of their Mission, to the unbelieving Jews, farther than by their bare Assertions, that he gave them such Commissions?  
But you will say they could confirm their Authority by Miracles. I answer, Though they could and did, yet could the infidel and malicious Jews transfer the Operation of them to an infernal power; as they did, not long before, the Miraculous works of Christ, Luk 11. 15. &c.  
When the Almighty Father is pleased to employ a Prophet upon any Divine embassy to a City of Nation( either to promise this Good, or denounce that evil,) he( undoubtedly) presupposeth in the parties, to whom the Message is( as a Principle in their Ingenuities) a Dociblenesse and Aptitude to Believe it at his mouth: otherwise( if at lest he expects it to find Credit with any) his Majesty must of necessity condescend, to be the bearer of his own Errand himself, to every Particular Person; and then his Authorizing of a Prophet would be utrerly in vain, and to no effect. For as in matters of Faith, so of prophesy, there is nothing Before to Demonstrate the Authority of what is so spoken, but God himself, who indeed is Indemonstrable.  
And Lastly, you are obliged to receive this prophesy for Truth, forasmuch as it is not, in any part, Contradictory to the Word of God: but what the Scriptures either maintain or are silent in. Secondly, since it contains nothing of New Doctrine or Precept, essential either; to matters of Faith or Divine Worship: To both which kinde● of Prediction we are, by the Apostles commandement ( Gal. 1. 9. &c.) to bid Auathema, as Doctines of Devils. Thirdly, in that it is not composed of or claims its dependence from any Noval, or as yet Unbear●●of Interpretation of the Word of God, or any Part thereof, contrary to that catholic Sense, the Church hath always rendered thereupon: Which, upon Saint Peters credit ( 2 Pet. 1. 20.) savours onely of a private spirit, and not of the spirit of God. And Lastly, you are bound to believe it, since it implies nothing prejudicial either to Gods Glory, or the Good of his People: but, contrariwise, forewarnes them of such an Impendent evil, and also urgeth them, by a cordial and timely Repentance, to escape it.  
Weigh these Things( I beseech you) in the balance of the Souctuary; and then let this City tell me, whether, by Resisting this prophesy, they Fight not against God; and shall not at last become as Guilty of their own Blood, as ever City or Nation was, to whom a Prophet was sent.   

Object. 5.  
Why works you not Miracles, for Confirmation of your Authority, as the Prophets of old did in their dayes?   

Answer.  
I grant the Objection in Part, but deny it in the Whole. As to the First; I aclowledge that divers of the Holy Prophets did( indeed) work Miracles, to confirm the Truth of their Missions; as Moses, Elijah, Elisha and possibly some others: But wherefore bad they that Gift? Not so much to prove their own Authorities, as to seal the Truth and Reality of that Function to succeeding Ages, being then but in the embryo or Infancy, and( for ought we know) a Calling no more expected upon Earth, than That of an Apostle,( the Jews imagining their messiah to come in a glorious splendent manner, and to raingne among them as an Earthly Monarch,( though( indeed) he did as as spiritual.) and therefore supposing no use of an Apostle or Messeng to adduce men to his Obedience: For had the Old World expected any such Extraordinary Prophet, they would certainly have given more Credit to the words of Noah. Nor see I why you should more demand Miracles at My hand, than at the hands of all Ministers of the gospel. Who, as they pretend not to them neither do I: And as their Function was in its First rise established by Extraordinary signs, which were afterwards to cease, so also was the Prophetical Office.  
But to the second, I pray what Miracle did ever Noah, I saiah, jeremiah, Ezekiel, Daniel, Hosea, Ioel, and the other Lesser Prophets do? And therefore I see no reason why Miracles should be more exacted from Me, than from them; unless you will also deny these were True Prophets of God.  
It is a sad and fatal thing for a People to buy their Belief with Miracles. For instance, At how dear a rate did those Israclites purchase them, when they so rebelliously extorted them from that holy man of God, Moses? Did not all their carcases fall in the wilderness, for their unbelief, and were never suffered to enter into the Land of Promise? And what( I trow) attended those miserable Jews, when they tempted our Blessed Saviour to show them a Sine? Did he not théreupon them, That no other sign should be given them than that of Jonas? A sign( forsooth) they must have, and a sign they had: A sign that sealed them up to the utter ruin of their country, & to their sad Captivity and Dispersion( for above these 16. hundred yeares into all Nations under Heaven. Nor may this City of London( for ought I know) receive any casier doom, if they thus suspend their belief, upon the sco e of expecting Miracles and signs, as the onely Probata's of the Truth of this prophesy.  
nevertheless, as Stones are capable to be made Children to Abraham, I am as obedientially subjective to the same Almighty Power, to be made( if he seeth it good) as well a Worker of Miracles, as a Prophet of Fu●ure Events. But I much fear, if that Hand should work such things in me and by me, you would onely be permitted to see them, and be bursed in the ruins of the Judgement.   

Object. 6.  
How belongs the spirit of prophesy to You, not being a Minister; since all, or most of the Prophets recorded in Scripture, were either Priests or Priests Sons.   

Answer.  
A Minister indeed I am not, but I am the Son of a Minister; and in that respect, may( God calling me thereunto) as rightly claim that Office and Spirit, as any of the sons of the Prophets ever could; inasmuch as the ministerial privileges under the gospel, are of Greater extent than the sacerdotal under the Law.   

Object. 7.  
Why! there have been divers Sectaries and wizards, that have as much pretended to prophesy and Revelations as you; yet have failed exceedingly, and their words come to nought.   

Answer:  
Truly, I did this Thing in all Well-meaning towards God and Man, and should as unwillingly be the Promulgator of any Error or heresy therein, as ever Nicholaus was of that damnable Doctrine of the Nicolaitans.  
Though I must confess I have much deviated from the Commandement by human Infirmity( as who of the most renowned of Gods Servants hath not done it?) Yet( I praise God) I never wilfully spurned at it, as Those have done; nor run a Whoring from the Doctrine or Discipline of the True Church, by presumptuously Condemning them, on purpose to pursue the Devills False alarms, and the Dictates of my own Fancy,( like to Aesops Ape, that mistook a Gloe-worme for a flamme:) But am confidently persuaded that he, who hath begun so good a work in me, in not suffering me to digress from the Essentialls of my Religion● will also Perfect it to the end, by stating my Judgement aright, in matters circumstantial.  
I thank God, I was never yet so Ambitious and selferopinionated, as to think myself wiser than my Teachers( being Orthodox Divines of the Church of England:) but always be content, gladly to flag my weak Judgement to their grave and learned Arbitrement in points of Doctrine.  
He that is begotten of God, keepeth himself, and that Evill-one toucheth him not, 1 John 5. 18. I say, 
Prov. 10. 17.  he that is begotten of God, adhering to the Doctrine and Discipline of the Church, &c. without doubt God will so keep and direct him in all his ways, as that the Evill-one shall by no means Touch him, or so infect his Judgement with any Idle frenzy, as to make him to believe a lie, or run when he is not Sent.  
But as for those People, who thus obstinately adhere to their own Private brains, and singulartity of Opinion, in matters of Religious consequence; 
Prov. 28. 26. judas, 12.  it's no marvel, though they be tossed and buried about with the Tempest, as Clouds without w●ter: And well may that whole fabric of Profession receive a dreadsull Precipice, when built onely upon the Sand of such mens wandring fantasies. 
Mat. 7. 26, 27.  Whom, for my part, I am as far from thinking to be True Prophets, as those star. gazers, you here speak of; who are so apt to drown the First Cause in Second, by attributing such and such Efficiencies to the Stars, which are the sole Prerogative of the Creator; of as from taking a devil, clothed in the shape of an angel of Light, to be a good Genius. Certainly, he that is seduced by a Fallible spirit in matters of Religion, can hardly( I suppose) be directed by an Infallible, in things of Lesser moment.  
'Tis a sad thing for a Christian to be corrupted in his Manners, more sad in his Faith. Wherefore let those sectaries beware how they persist in such wilful filthiness and Rebellion against Gods Ministers; lest he justly give them over to their filthiness still; and make them know in the end( though then too late) that it is a fearful thing to 
Heb, 10. 31.  fall into the hands of the Living God.  
He is no man( forsooth) now adays, that follows not the Newest Fashion as well in Religion, as in apparel; and has not as great Variety of fantastic Opinions, as Proteus of Shapes. Oh, how sweet is that thing. that savours a little of Novelty! And to be the Ring-leader of Faction! there is no higher point of Honour or Felicity in the world! The very Quintessence of Ingenuity! Nay, we are now grown so super-wise in these Latter Times, that every supercilious Cothncy( whose Master-piece of Learning consists onely in studying a News-book) can find rhetoric enough to call our Fore-fathers Fools,( surely a Prodigious brood!) And every mechanic( that never knew ought above the predicament of a Needle or cobblers Last) presume to vie Parts with the most Exquisite Divine. And so Lynceus eyed are we that( it seems) we have found out far Nearer ways to Heaven, within few yeares, than ever were heard of since the dayes of Adam. 'Tis well! If they are disposed to try Conclusions, let them walk in the light of their own Fires, and in 
Isa. 50. 11.  the sparks that they have kindled: I say, let them follow their New-invented Roads. Our Saviour, I am sure, tells us( and I hope the Best dictatory) 
Mat. 7. 13, 14.  but of One way to Heaven, not ways: And that so straight and Narrow, that( I doubt me) itis Direct Lineaments will hardly admit of a Parallel, ct other deviating Foot path, unless to Hell.  
And not sorgetting here those Astrologers or wizards before mentioned, who( like Beasts) are lead merely by Sense, and the darke-Lanthorne of natural Instinct( be their pretences what they will;) let them beware, left gazing too much upon that glittering Looking-glasse of the Creature they fall at last, with the Philosopher, into the Waters of Confusion. I pray God give us grace, to inquire our Destinies at the heavenly Oracle of his Word; where we shall find Rest to our souls!  
The Abusers of this Science of A stronomy are those onely I here reprehend; namely; of the judicial part thereof, called Astrology: Who in calculating a mans Nativity, will undertake to preseribe him his Destiny upon infallible terms, without reference to the All-ruling Providence of GOD, or the Good or Bad Change of mens Manners: Thereby making the Stars to be Gods themselves; which may onely Incline, not impose a N●cessi●y in anything. Alas! what a small Distance of Time was there betwixt the two Nativities of Jacoh and Esau; Yet what Vast Dispality in their several Qualisications and Fates?  
Nor do I deny the Influence of those Heavenly Bodies upon things sublunary, to be Mediate, as to the causality of Contagion, change of air, or such like Procatarcticall Impressions: nay, and upon divers public Revolutions, as Warlike Events, &c. according to the Tex, Judges 5. 20. where the stars in their courses fought against sisera: So that( questionless) when the Almighty is pleased to bring any epidemical Plague or Blessing upon a People, the Heavens are accordingly disposed, either for their Good, or their Hurt: Yet nevertheless( without the super-naturall Dictamen of the Creator himself) to determine either How or When; is( I conceive) a thing absolu●ely Inscrutabie, and too Enigmaticall a Study for human brains: As witnesseth that reprehensive speech of Christ to his Apostles,( Act. 1. 7.) It is not for You to know the Times and the scasons, which the Father hath put in his own power, The secret things belong unto the Lord our God, Deut. 29. 29.  
But to come to the Period, 'Tis Sin only which bears that Grand Influence upon the Vicissitude of our Fates: So that though we may salsely attribute it to this or that Aspect of the celestial Bodies; yet we shall certainly sinned That Affliction springeth not from the Dust of the Earth( or 
Job 5. 6.  from the Stars,) but Man suffereth for his sin, 
Psal. 107. 17.  Lam. 3. 39. Neither cometh promotion from the East, or West, or North, or south,( as the Psalmist tell us, Psal. 75. 6, 7.) but God is Judge himself( not the Creature:) who puticth down one, and setteth up another. The Lot is cast into the lap: but the whole Disposing thereof is of the Lord; Prov. 16. 33.  
These Things considered, it's clear that such Men want even the Ordinary spirit of God, to make them Christians: If so, much more the Extraordinary to make them Prophets. Upon which account, I suppose( then) we may well term them Pagans, and do them no wrong. Wherefore let them. for shane, lay aside their Schemes and optic glasses, and break forth( with the Apostle) into this heavenly Admiration; Oh the Depth of 
Rom. 11. 33.  the riches both of the wisdom and knowledge of God! how unsearchable are his Judgements, and his ways past Finding out!  
We see he●e by wha● Dangerous Principles these Astrologers work: Yet( alas) how openly are they ●requented hy Multitudes of besotted People, especially the Inhabitants of this City London! What? Is it because there is no God in Israel, that thou seekest thus to gainsayer and Wizzirds? if thou hast lost any thing, get it again, if thou mayst by Lawsull means: and be more care full for the future, of what thou hast. If thou canst not, subscribe with humility to the Divine Pleasure; and examine thyself, whether thou hast not deserved this loss at the hands of God; remembering that Nothing besalls thee, without either his Permission or Appointment: For, as He gives, so also he taketh away, When, Where, How much, and from Whom he listeth. Art thou desirous to know thy Fortune( as they call it?) Live Religiously, and doubtless thou shalt not fail to live Happily. If the Almighty be pleased to bless thee with Riches; employ them, as a good Steward, to his Glory: Otherwise, in the very act of misspending them, thou shalt red a Baggatly End in such lively Characters, that none of these muttering wizards can either Imitate or Alter. Or is Poverty thy lot? Be content there with, and wait upon God by Prayer; seeking first his kingdom and righteousness, and all other things shall( in a Competent, if not Abundant manner) be added unto thee. Art thou tossed with Affliction? Convert it a good use, Piety and Patience; st●iving more to divert the Torrent of thine Iniquities, than the stream of thy Miserits: Then shalt thou certainly sinned, that either they Affictions shall be speedily removed stom thee; or thou enabled to bear them, whilst they last. These( Man) are sent but to purge and polish thee, from that earth. contracted Filth, that has so long rendered thee Odious to God, and hateful to Good Men. If thou 
Heb. 12. 8.  beest wholly without Chastisement, whereof all are partakers, 
1Sam. 28. 8.  then art thou a Bastard and no son. But beware, beware( I say) of seeking, with Soul, to the Witch of Endor: lest, as he, thou prostitute thy body to the sword of Gods temporal Vengeance, and thy soul to his eternal.  
Thus much by way of Digression, to reprove this sort of People, as also to answer this Objection.   

Object. 8.  
What account can you give give us of any Prophet, that has risen since the Apostles times?   

Answer.  
A very good one: 
* Lib. 7. cap. 12.  Josephus, in his History de b●llo Judaico, tells us of a Man, that day and night walked about jerusalem, prophesying her Desolation in these words; Woe to jerusalem I woe to jerusalem, &c. Whereupon the Citizens being much terrified and amazed, would oft times beat him sorely to suppress his Clamour: nevertheless he still persisted in his former dolesull elegy, Woe to jerusalem! Which Woe was( indeed) soon afterwards accomplished in her Last Destruction by Titus. This threatening, according to Iosephus, was first denouneed against the City in the 65. year of Christ, and the seventh before the siege. Whence it is clear, that the spirit of prophesy was not then ceased. Moreover of Late years in Germany there arose a Prophet, who exactly presaged those bloody Massacres and most deplorable Calamities, which befell that country. To speak nothing of Paulus Grebnerus, the Prophet of Portugalt with sundry Others; whose Predictions how wonderfully they have been fulfilled in our Age, is known to most.  
I must now be content to end abruptly, in the midst of those manisold Presidents, which I am confident Succession hath afforded us. For my part, I was never much Conversant with the large Volumes of History: The Times( I thank them) have sufficiently obstructed my progress in that particular.   

Object. 9.  
Those are a kind of strange and soolish Representations in your Vision, touching the City of London, as Bulls, &c.   

Answer.  
I desire that they be compared with the Types of the Scripture Prophesies: As where the speedy accomplishment of Gods Word is signified to the Prophet jeremiah, by a Rod of an Almond-tree; and 
Jer. 1. 11. 13, 14.  the great Judgements of judea and jerusalem, by a Boiling Pot: Where the Overthrow of Media and Pers●a, by the King of Grecia, is presigurated unto 
Dan. 8. 3, 5, 6. Chap. 7. 7, 21, 25, Rev. 13. 1. Am. 7. 8. Chap. 8. 1, 2. Zach. 5. 1.  Deniel, by a Ram and Hee-goat; As also that grand Antichrist both to the Prophet Dan●el and Saint John, under the similitude of a Beast with seven heads and ten horns: Not recording Amos his Basket of Summer, fruit, his Plumb●line, neither the Flyingroll of Zachary, with sundry other emblems in sacred Scripture: And then let any man tell me how much These are inferior to Them!  
I know the humour of most men is to carp at any thing, that agrees not with their own private palates, as Mad and Ridiculous: Which mimical Cu●iosity( for my p●●t) I shall neither much observe or study to satisfy.   

Object. 10.  
Whence had you the Interpretation of that Vision, being not revealed to you in auricular Words?   

Answer.  
I received it by Divine Instinct, or srom a most prevalent persuasion, and secret Prompting of my Intellect, both at the sight of the Vision, and asterwards: And that in general Notions, though not digested into a Method, till my publishing it. To or from which I dare not add or diminish the least Tittle. Which said vision appeared to me about a Fortnight or Three weekes after the Kings Routing at Worcester, in the year 1651. When there were the least visible hopes of a Resurrection to that royal( thou Here Contemptible) Party.  
( Well! 'Tis good for a man that he bear the 
Lam. 3. 27, 31. 1 Sam. 2, 10.  Yoke in his Youth( saith jeremy:) The Lord will not cast off for ever; but in due time he will give strength to his King, and Exalt the horn of his Anointed.   

Object. 11.  
You said that the King should onely destroy that Government which was then extant at the time of your writing: which came not to passa, for it was dissolved by their own Party.   

Answer.  
What I spake then, I shall affirm now, which is thus; the King( by Divine Assistance) shall destroy this Anti-monarebie, that hath thus long, and still opposeth his access to the Crownes of Great britain and Ireland: into how many Monstrous shapes soever it be transformed through Private Divisions, that just Lot of Rebells.   

Object. 12.  
You say that the King shall Totally burn the City of London with Fire: There may be some spoil done perhaps, but not so Great as you speak of.   

Answer.  
Whether the ruin shall be so epidemical, as not to leave an House standing, I cannot determine: but thus much I gather from the Vision, that the City will receive a most dreadsull and deplorable Desolation: And that so Great, that I doubt me it will refigne the Glory of Metropolis to some other Place.   

Object. 13.  
If the King comes in by the Sword( as you say he will) 'tis to be feared the whole Nation will rue it, as well as the City of London.   

Answer.  
No such matter: the King, I am confident, will be more Compassionate to his Native country than so; yea and to the City of London also, if they will but submit like Subjects. Thus much I understand from the Vision, that( as I have already hinted in my Advertisement) He will not stand in his march to Offend either great or small, otherwise than in his own Just Defence; but address himself with all possible Expedition, to the said City of London.   

Object. 14.  
Your Vision may as well relate to the Duke of york, as his Brother Charles, or to a Man of some other Lineage.   

Answer.  
I deny it: for the Duke of york is of a Lightbrowne hair, and consequently could not be here represented by that Apparition being Black: but it must of necessity signify his Elder Brother, CHARLES the Second, who is a Man of a Black Complexion. And further, it is most improbable( and indeed absurd to think) that a Man of another Stock or Lineage, should run the hazard of an uncertain and desperate war, to gain another Mans Rights; I say, to obtain that, wherein he can neither assure himself of providential Assistance, or the Prayers of Good Men; and knows not how soon a Second war, as hoc and violent as the Former, may fall upon his head from the True heir.   

Object. 15.  
You say that the Army, which shall restore the King, shall come from Scotland; implying( perhaps) that the Scots shall be the principal Actors.   

Answer.  
Indeed I cannot answer you to that positively, either in the Affirmative or Negative: but thus far give me leave to render you my Opinion: That God, I scarcely believe, will ever make that giddy-brain'd, treacherous, hypocritical Generation, the Presbyterian Party( who were the First Gamesters in this Religious Cheat) chiefly instrumental in so Good a Work. God( as we may red at large in Sacred History) doth most commonly( and indeed always) make Wicked men the Rod of his Justice to Afflict his Church; seldom his providential Hand to Reftore it.  
nevertheless, though that kingdom of Scot● has been so abominable from its first rise, as of an Hundred and odd Kings of theirs, to bring Fisty to an untimely Death; I see not, but that God may use them as Instruments; though not so much in Restoring the King, as in executing Vengeance upon this City of London; a People as expert, though not so old, in Rebellion as They.  
But, to deliver you my Thoughts more clearly; the King, I conceive( undre God) will owe his Restauration to a People, qualified with a more Sound Religion and Better Principles, than the Scott. Who will onely make use of that country, as a Road into a Better: And in his March( perhaps) attract some Few Honest souls from amongst them; who have not yet bowed the Knee to that Baal of Presbytery.   

Object. 16.  
Can you prove this Judgement upon this City individually by the Word of God? We must have all things proved by Scripture:   

Answer.  
Indeed I cannot digito monstrare( as the Poet saith,) or prove it by any apodicticall or oftenfive Argument, from this or that Text of Scripture: nevertheless I deny not, but that some Prophese thereof may possibly include it, whereof( for my part) I pretend not to be an Interpreter; it being a work, as I conceive, peculiarly appertaining to the Clergy, not to laics; though( to their shane be it spoken) so many Illiterates presume nowadays to mantle them with an Expositors gown, albeit in so doing they tear the Text in pieces, and make each Period to look more ways at once, than double faced Janus; Themselves the mean time wondersully overjoyed to see how like Apes they look in that Golden Coat.  
Cursed is he that 
* SeeDeut. 12. 32. ●●●er. 26. 2.  addeth or diminisheth, Deut, 4. 2. Rev. 22. 18, 19. But he that gives a False Interpretation upon the Word, is guilty of Both; for he not onely makes it to signify what it doth not, but also makes it not to signify what it doth; Ergo all False Interpreters are Cursed.  
And though the Scriptures speak not of this Judgement in terminis, as I can find, yet let is suffice, that it is not contracy to Scripure, but what ( as I have said 
* In my Answer to the fourth Objection.  before) it doth either maixtai●e, or is silent in,  
Now( 1 say) for the nominate or specificative Enarration thereof, the Scriptures( so far as I understand) are silent: But though so, yet in the general they speak and prove it to the full; forasmuch as this City, 'tis well known to the World, hath equalized, if not exceeded, the sins of Any of Those there spoken of, on which the Almighty hath long since poured out the vials of his Indignation, even to the utter and final overthrow of some of them; Which severally to accumulate here, will be superfluous, being already so well known to the Reader: nevertheless, give me ieave to instance in some Few( and those partakers of the most remarkable Plagues) sodom and Gomorab: I pray, what are recorded to be the Crying sins of those Cities? Onely Pride, fullness of Bread, idleness, and not Strengthening the hand of the Poor and Needy. Well, and how far( I trow) have we come short of them in all These? Nay rather, how far have we our-stript them? And not onely so, but have we not hereunto added many High and Execrable Provocations( where of I have somewhat hinted already in my Answer to the third Objection?) And, which is that grand aggravation, committed them against a Greater Light than They had? Now, if in all These the City of London can prove herself to be Lash-free, by the Word of God, and not liable to be made a President for sin, as she hath been a President to Others in sin, and in That principally which is 
* In that it is of a more spreading nature.  worse than Witchcraft, 1 Sam. 15. 23. then may she also explode this prophesy of mine, as a Thing False and Unwarrantable.  
Now to the Latter part of the Objection, namely, We must have all things proved by Scripture; This is indeed that Grand Exaction of the Times, whereon all our new-fangled Opinionists found their Arguings, and 
* 1 Tim. 6. 5.  perverse Disputings against the Truth: Hence they deprome their 
Eph. 6, 16.  Fiery Darts and Weapons, to affront All that likes not their palates; especially that bears any front of Decency either in Church-Order, or Pious Duties. Nothing( forsooth) must be received by them for Creditable, but what is backed with an express Text from scripture, though the sense, ●ntimation and Inference, which is the soul of Scripture, be never so much for it. But if they 
* 2 Tim. 4. 3.  itchingly affect any thing, that makes for their own Faction, so it wears the cloak Scripture, they straightway hug it for undoubted Verity: though as falsely and wickedly applied, as That out of the 91. psalm was by the 
Mat. 4. 6.  devil, for our Saviours breaking his neek from off the pinnacle of the Temple.  
We are grown so stif in the hams of late years, that we will not Kncel, no not so much as in Holy Duties, until we first dispute it by Scripture; nor then neither: Nay, and so far are we from Kneeling ourselves, that we will either scoff at, or hinder those use it. But did not Scripture command it( as it doth at large, in the examples of the most Eminent Men there recorded, as also of our 
* This instar omnium, Mat: 26. 29. Mark. 34. 35. Luk. 22. 41.  Saviour himself, that Best patterns( I presume) and most Imitable,) yet know, that the practise of ancient( and Better) Times may sufficiently evince this Point: Yea, and Common Reason itself( if we have so much of Men in us, as to consult with it) will tell us, that we cannot be too Humble in our Addresses to Heaven. If Humility be the greatest testimony of our zeal, certainly this humble postu●e of Kneeling is the greatest specimen of our Humility; according to that of the Psalmist,( Psal. 95. 6.) O come, let us worship, and bow down; let us Kneel before the Lord our maker.  
But what speak I of Kueeling? Our Timist, are now grown so haughty and supercilious, that in time of Divine Service in Gods House, they will hardly vouchsafe him the putting off of their Gaps; but stand gaping in the face of the Almighty( being then especially 
* Mat. 18. 20. 1 Cor. 5. 4.  present in his ordinances) with as little, or less Reverence, than at a mask or Stage-play in a theatre; yet( which is worse) justify themselves in so doing: Which thing, I am confident, most of them would either not dare, or be ashamed to do, before their Earthly Superiors, though but Men. But, thou irreverent and profane Wretch, who art thou, that thou shouldst be afraid of a Man, that shall die, and of the Son of Man, which shall be made as grass? yet forgettest and fearest not the LORD thy maker, that stretched forth the Heavens, &c. Isa. 51. 12. 13. If be a Father, where is mine Honour? and if I be a Master, where is my fear? saith his Majesty, Mal. 1. 6. 
* See to this end Psal. 89. 7. Psal. 96. 6. I Chro. 16 30 Eccles. 3. 14 Luk. 12. 5. Rom. 11. 20.  again, Serve the Lord with fear, and rejoice with Trembling: Worship the Lord in the beauty of Holinesse, Psal, 2. 11. 1 Chron. 16. 29. And whereto thinkest thou is this fear and Holinesse terminated? to the Soul onely? or the Body onely? No verily, to neither in disjunction, but to the whole Man, as the Apostle witnesseth, 1 Cor. 6. 20. glorify God in your Body, and in your Spirit: Thereby ratifying that great and approved Axiom in Divinity; Actio est Suppositorum. God will be Sanctisied in all them that draw near him: that is to say, If we will not sanctify him, by a filial and reverend deportment in his Service, he will assuredly sanctify himself on us, by confounding us with his just Judgements. And surely he is as Unsound in Divinity, that severs or opposeth the Duties of Soul and Body, in matters of Holy Worship, as they Irrationable in Philosophy, who say that a soul or Body is the Compositum of Man, when disserv'd, or apart one from the other.  
Christ dyed to redeemethy 
* 1 Cor. 6. 20.  whole man, Body and soul; and if by his sacred bloodshed thou cleanse not thyself from corporal, as well as mental profaneness, think not one day to appear before him spotless and unblamable.  
Wherefore, laying afide all Contention and spiritual sauciness in Holy Duties, let us from henceforth serve our God acceptably, that is with Revereuce and Godly fear( as S. Paul admonisheth, Heb, 12. 28.) For, as it is impossible to please God without Faith, so is it also inesfectuall to serve him without Reverence.  
I might farther lash the Profanity of the Times, wherein they have departed not onely from the practise, but also Precept of the ancient and First Churches( if at least there be any symbolum Apostolicum, or Patcr-Noster 
* Cum mul ●●● altis  but that I soem not to digrede, or err( as they say) the world over, I go on.   

Object. 17.  
What should move you to stand thus for Kings and Bishops, and the Former Government of the Church of England? may we not be more happy in other Constitutions?   

Answer.  
No: In the First place I look upon the Office of a KING, as the very Essence of Government, and Primary Cause, from whence( under God himself) all Civil Powers derive their Being, and ecclesiastical their Conservation, & in suo Esse & Bonè Esse: Or that true Center of Consistence, whereunto the, Lines of all Christian Order and Unity are directed. A R●giment, without controversy, most agreeable to the mind of God; as bearing the Nearest analogy to that of His, being the universal Monarch of Heaven and Earth.  
A King is the Splendour of the Church, the Beauty of Israel, saith the; Text, 2 Sam 1. 19. [ The Bea●of Israel is slain upon thy bigh places.] A Nursing. father and Adorner to the commonweal, a Feeder of the Flock of God, Isa 49. 23. [ King shall be thy Nursing fathers, and their Queens thy Nursingmothers] 2 Sam 1. 24. [ Ye Daughters of Israel, mcep over Saul, who clothed you in Scarlet, with other delights, who put on Ornaments of Gold upon your appearall and Psal. 78, 70, 71. [ He those David, his servant, he brought him to Feed Jacob his people, and Israel his Inberitance. So he Fed them according to the integrity of his heart, &c] A Buckler to his Subjects; and that in so High a nature, that Solomon pronounceth a dreadful Woe upon that Nation, whose King is a child; Eccles. 10. 16.[ Woe to thee, O Land, when thy King is a child.]  
A King( under God) is the onely Preservator both of Peace and Order in the Church, the Bass of Uniformity: Which holy Office of Superintendency or Chief-●uletship( a King's being no more) was no sooner suspended amongst the Israelites, ( judge. 17. 6.) but the whole fabric of their Government, both ecclesiastical and Civill, began immediately to Precipitate, like an unfounded Structure: Every man doing that which was right in his own eyes: Till at length there was no Peace either to him that went out, or to him that came in.  
Morcover, He is Gods Vice-gerent upon earth, swaying his sceptre Divino Jure[ By me Kings reignt]( saith the Almighty) Prov. 8. 15. He is the Lords Anointed, a Man constituted and set up by Almighty God to reign over his people,( immediately next to himself) as Supreme Head and governor: Instance in Saul, I Sam. 9. 15, 16. and Chap. 10, 1. [ Now the Lord had  told Samuel, &c. tomorrow about this time I will sand thee a Man cut of the land of Benjamin, and thou shalt Anoine him to he captain over my people Israel. Then Samuel took a viol of Oil, and poured it upon his head, and kissed him, and said, Is it not because Lord hath Anomted thee to be Captain over his Inheritance?] Instance also in David( that best of Kings) I Sam. 13. 14. [ The Lord hath sought him a Man after his own hea●t, and the Lord hath commanded him to be Captain over his people.] Chap. 16. 1, 13. [ And the Lord said unto Samuel &c. Fill thine born with oil, and go, I will sand thee to fesse Bethlehemite: for I have provided me a King among his sons. Then Samuel took the born of oil, and Anointed him in the midst of his brethren.] As also Psal. 89. 20. [ I have found David my servant, with my holy oil have I anointed him.] And Dan. 2. 20. [ Blessed be the name of God for ever and ever, for wisdom and might are his: And he changeth the times and the seasons: He removeth Kings, and setteth up Kings, &c.] Hence( then) it is clear, that the Office of regal Supremacy is of Divine Institution: And as it first derived its original, so stil holds its Being and well-being of the same power: so that whosoever resists that Power, resists the Ordinance of God; and shall( consequently) receive to himself Damnation, Rom. 13. 2.  
Nor is he onely thus next HIM, bypropinquity of Order, but likewise of Power, Honour, Majesty, Piety and wisdom: viz He is the onely Potentate upon earth: Terrible in Wrath, and in power Irresistible; Prov. 19. 12. Chap. 30 31. [ The Kings Warth is as the 
* See further, Prov. 20. 2.  roaring of a Lion, against whom there is no Rising up. Yet in the Light of his Countenance is Life, and his Favour as a Cloud of the latter rain.] chap 16. 15. chap 19. 12. For Honour; He claims our Reverence and 
* See Ec. cles. 8. 2.  subjection by Divine Authority: I Pet. 2. 13. Submit yourselves to every Ordinance of Man, for the Lords sake, whether it be to the King as supreme] And that next and immediately under God himself, ver. 17. [ fear God, Honour the King:] 
* See to this purpose, Prov. 24. 21.  Yea, he commands our allegiance so strictly, that we are not to harbour the least evil of his Majesty, in our most received Ejaculations; Eccles. 10. 20. [ Curse not the King. no not in thy Thought, and curse not the Rich in thy Bed chamber, &c.] But contrariwise, we are exhorted to Pray for Him; I Tim. 2. 1, 2. [ I exhort, that first of all, supplications, prayers, Intercessions and giving of thankes, be made for all men: for Kings, and for all that are in authority, that we may led a quiet and peaceable life in all godliness and honesty.] A King is likewise a Person composed of such excellent 
* See to this end, Prov. 20. 8.  Majesty, that the God; Ps. 82. 6.[ I have said ye are Gods.] And on whom were there ever so rich endowments both of Piety and 
* See to this purpose, 2 Sam. 14. 17. 20. Prov. 25. to Chap. 16. 10.  wisdom confiri'd, as upon Kings? David, being a Man after Gods own heart, and Solomon the Wisest of Men, I Sam. Act. 13. 22. I King. 3. 12. Chap. 4. 29, 30, 31. 2 Chron. 1. 12. Chap. 9. 22.  
Nay( lastly;) the name of a King is such, that it commands Subjection from the very Bruits; the Lion being King of Beasts, the Eagle of Birds, the Dolphin of Fishes, and the Basilisk of Serpents: Yea, and the Devills themselves do also aclowledge a Supremacy in their Prince Beelzebub, Luke 11. 15. And if Devills have such a Principle of Good left in as Subjection is, shall Men, nay Christians onely, deny the Authority of the regal Office, and disband Allegiance to their sovereigns? God forbid! For my part, I am clearly of this opinion, That those Men, who can dispense with the butsting of these sacred Bonds, by which we are thus tied both from Divine and human Institution( as( indeed) we have a natural propensity to nothing more than Disobedience to our superiors,) will not be long ere they shake off the Yoke of Christianity itself with it; and bid adieu to all Faith and Humanity towards God and Man.  
But( peradventure) some may yet object the Illegality of the Kingly Office, from that of Hosea ( chap. 13. 11) I gave thee a King in mine anger, &c. I answer, That God was( indred) displeased with the Israelites, for asking them a King: But how? Not as to the Office of a King, but to the wickedness and infidelity of their Demand,( as appearech in the foregoing verse of that Chapter;) considing rather in the weak help of a Man, than in the All-sufficient Providence of GOD, that great Rock of their Salvation.  
Suppose it might be granted that this Office of Kingly Supremacy was displeasing to God, in its First Insti●ution: Yet never●helesse, when once it was Brought in, and firmly settled in the Church, we sinned that God did ever afterwards so well Approve of and descend it, That whosoever Opposed that Regiment, either by Open war, or secret Plottings, to transserre it into some Other, or by doing any personal Violence to the Prince; were in due time brought to condign punishment, and suffered as Traytors and Rebells: As appear hath large, both from the Scriptures themselves, and in H●stories of all Ages.  
And Lastly, you may( possibly) instance, That, albeit the Office of Kings be of D●vine Ordinance, yet it may, upon good and lawful grounds, be taken away by MAN, and translated into some other Government: I answer; No Power can be legally distolv'd, but by That first Constituted it, viz. a H●gher th●n itself is. But a King is the Highest of all Eathly Powers, having onely the Divine its superior; as I have already proved, and the 
According to Plowden, and Cook.  laws of this Land also confirm, Regem habere neminem, praeter Deum, Superiorem: Whence I positively conclude, that this regal Power cannot lawfully be remoy'd or altered by Man; but by a Higher and Gre●… than Man, GOD himselse.  
Nevertheless I deny not but It may be so changed by Men; provided that thereunto they have an express Command from God, the Institutor of that Office. Now, what such immediate and extraordinary Commission from Heaven, we here in England had, to Exti pate that Regiment, I leave to the whol● world to judge of.  
'Tis well known that Englard, for many Hundred yeares, hath been governed by Kings; whereof God hath sufficiently declared his Approbation, by blessing this kingdom with Peace, Plenty, and all manner of Good Things an happy Nation may boast of: And ●herefore, how it should be Now( in these Last Times) either by the Law of God or Man, subjected to Alteration, I understand not. Did God approve this eradication of Royalty from amongst his People, he would not( certainly) after Sauls death, have conterr'd that Office upon David; and still continued it over I srael, to their Last Captivity. But it is a notable Character of Antiob●st, to change Times and laws, Dan 7: 25.  
And if the regal Power hath been any way opprestive to this Nation( as some Rebellious spirits may possibly detract it, though in maintenance of its Just Rights and Being,) yet I dare affirm, it was never heard of, that any Kings loins were hal●e so Heavy, so Heavy, as the Little-finger of our Late Governours hath been intolerable, since the death of that Office.  
Secondly, I consider the Office of Bishops, 
Tit. 1. 5.  as that Primum-mobile of Church-Government; to which all other ministerial Spheres are Subordinate, and owe their Motion,( or at leastwise without which they cannot move with Harmony:) And those Orbs that preposterously move without It, I conclude them( with 
Jude13.  Saint judas) to be but Wandering stars, to whom is reserved the blackness of darkness forever. So that without Bishops there can be no lawful ministry: And who, after the examples of Timothy and Titus, have not onely the Power of Ordination, but likewise of Ec. clesiasticall Censures; for Suppressing the Rebellious 
Tit. 5: 1 Tim. 1. 3, 18. Chap. 4. 11. Ch. 5. 1, 7, 19, 10. and Chap. 6. 1, 2, 17, 20. 2 Tim. 2. 2, 14. Ch, 4. 2 Tit. 2. 15, &c.  Exorbitancies of some Ministers Tongues; which, like rotten sluices, are so apt to inundate the whole Church, with the floods of schism and Sedition. For as in politic, so in ecclesiastic affairs, if All be Heads and superiors, who( I trow) shall be inferior Members and Ministers? according to that of Saint Paul, 1. Cor. 12. 14, 15, 16, 17, &c.  
And if Inconveniences have crept( unawares) into the Lords Vineyard, through this Strong Wall of Episcopacy, if not of our Saviours own, yet certainly of his Apostles building,( as there is an inevitability of emergent Offences, even under the Purest Constitutlons;) how shall they, nty rather how have they of Late years thronged in by Mu●titudes, through those Tottering Hedges, built onely upon some mens groundless fantasies, since that holy Office has been suspended?  
And surely a Glorious Church might we yet have had in this Nation, had the same Power been Continued amongst us. For want whereof, what are we now come to? Even We, who were once the Glory and Wonder of the World, for the excellency of Reformed Order, are Now become their By-word and Derision; Monsters in Nature. Instead of Protestants( since every Ignoramus, clothing his fancy with the Spirit of God, and his imagination with the Gift of Revelation, has been suffered to usurp the Pulpit) most of us( forsooth) have very fairly slipped the sluffe, and turned Anabaptists, Brownists, Antinomians, Seekers, Adamites, Presbyterians, Independents( a Name I profess of Blasphemy; GOD himself being onely Illimitatus Ille & Independens) and we know not what ourselves: Insomuch that in short time( if God in mercy prevent no:) we shall become absolute Pagans; having nought but the small glimmerings of Reason, to distinguish us from Beasts: And Religion itself( that grand Character of Difference) be held in as great scorn and contempt, as now the Hierarchy of Bishops.  
But the Dayes are coming, when those Impostors shall proceed no farther; but shall be ashamed 
2 Time. 3. 9. Zech. 13. 4.  every one of his vision, which he hath prophefied; neither shall they any longer wear a rough garment to deceive: For their folly shall be made manifest unto all men.  
Lastly; for the Former Government of the Church of England, I conclude it to be absolutely the Best in the World; as keeping the mid and safe way between Superstition and Faction, Tyranny and Anarchy; and coming nearest to the Primitive Times, both for Doctrine and Discipline. Touching which, for my part, I shall not further enlarge; it being already so excellently Defended by the learned Pens of Those, whose shoe latchets I am not worthy to unlose; as also by the present sad Disharmony of these Late Governments: So that, as from two Opposites of Contrariety, men( that are not wilfully. blind) may see the Beauty of the One sufficiently and most transeendently advanced, by the Filthy Adjunct of the Other; according to that Axiom, Contraria juxta se posita magis elucescunt. Onely thus much I shall humbly super-adde; That God will either speedily Restore It, or Remove his Candlestick from us.    

The Conclusion.  
THus have I Vindicated my Advertisement to the City of London so far forth as God hath been pleased to enable me; and that from my Life, my Religion, my Visions, and by Scripture and rational Arguments: Whereunto I wish they would seriously attend, even in this their day: that so by a hearty and seasonable Reformation, they may Anticipate the Wrath of God. To whom be all Praise in the Churches by Christ Jesus. Amen.   
FINIS.