OR ●HE Calamities of ENGLAND With the AUTHORS of them 〈◊〉 ●●eat HAPPINESS and Happy GOVERNMENT OF K. CHARLES TWO ENSUING, Miraculously FORESHEWN by the Finger of GOD in two wonderful Diseases, the REKETS AND KINGS-EVIL: Wherein is also shown and proved,  
I. That the ●EKETS after a while shall seize on no more Children, but 〈◊〉 VANISH through the MERCY of GOD, and by MEANS of K. CHARLES II.  
II. That K. CHARLES TWO is the LAST of KINGS which shall so HEAL the KINGS-EVIL.  
Discovered by the Hand of the Lord upon his unworthy Servant, and his Majesty's Subject JOHN BIRD  
And by 〈…〉 public for the Glory of GOD, Honour of the KING, and comfort of the PEOPLE of God.  Joh. 16 13.— and he will show you things to come. 
〈◊〉. Printed for Fra. Sowle, and are to be sold by Robert Harrison the next Shop to Gre● Church in Leaden-hall Street. 1661.   

To our Dread Sovereign Lord CHARLES TWO By the Grace of God, of England, Scotland, France, and Ireland, King.  
SIR,  
I Here humbly offer into your Royal Hands a Message sent from Heaven for your Majesty's acceptance. Written it is in the mystical Characters of Two Diseases, and partly upon your Royal Hands, which now heal one of these Diseases, and shall do the other. The signification whereof in sum is to show, How miserable your Kingdoms have been through want of your Royal Father first, and since of your Majesty; How happy these your Dominions shall most certainly be made by your Religious, Just, and Merciful Government; and lastly, what shall be done by Almighty God for you here upon the earth, in recompense of your Royal Fathers our Late Sovereign's precious blood, your Majesty's Wrongs and Afflictions, your Constancy in the true Religion against so many Temptations, your Maintaining of the Honour of God in your religious care of God's Worship, and your Compassion and Love toward your Majesty's poor oppressed Subjects. Nor let it seem more strange unto your Majesty, that Diseases should portend such great matters, than a Star, that Star, which with the next rising Sun after your joyful Nativity, shining with the glorious Sun as gloriously in his ascension, and even at midday, should design your Majesty's Person, and future Glory, which undoubtedly it did. For there is a similitude and proportion betwixt sins and calamities on the one side, and bodily Diseases on the other; for both disquiet and disease us; as likewise therefore betwixt the healer of the one, and the taker away of the other.  
Far be it from me, Gracious Sovereign, to require from your Majesty credit to what I shall affirm (nor is it just I should) upon my bare assertion. Let your Majesty's Reason and Royal Wisdom judge, whether that I deliver be probable or not. For such Reason as is gross and depraved, or merely Natural, cannot pierce into those deep matters, but such which is fine, and yet helped and directed by rule of Holy Scripture. For Ignorance, Prejudice, and Rashness cannot, and Interest will not discern these Mysteries.  
Let not the meanness of the discoverer discredit the truth of these things to your Majesty, which may call to mind, that the glad tidings of our Saviour's Nativity was by the Angels first made known to Shepherds.  
If I shall speak (Royal Sovereign) in some places very freely, or peradventure too boldly, give me leave, or pardon me, Merciful Prince, who being a great King, cannot but be very sensible what a crime it should be for a credited Messenger to temper the Message of the King of Kings.  
It now remains, that these things which are to come be believed, that Almighty God be entreated, and have the Glory of all; on your Majesty's part, that you prepare yourself for the embracing so great Hopes; on your Subjects, that we all repent, and with humble thankfulness for so great mercies toward us, our Love and Reverence toward so blessed a Prince our Sovereign be increased. And that all this may be done, is and shall be the continual prayer and earnest endeavour of,  
Your Majesties ever Loyal and Loving Subject, JOHN BIRD.   

The EPISTLE to the READER.  
IT is now twenty years ago since when this formerly united Kingdom divided into parties, that I also clavae in my opinion to one (for who could do otherwise?) even to that side, which so much pretended to the love of Religion and Justice, that these and not self-love was their end. What I did was altogether from the first to the last peaceably, which notwithstanding, the distinction spoilt my aged Father for the same cause and myself of our goods and quiet habitation. We bore it patiently. But this Virgin Assembly quickly forgot the guide of her youth (although she still wiped her mouth, and said; She had committed no evil) to the neglect and perverting of all Justice. And here I left them. What comfort had I then in this my condition? If I lost what I had for Christ's sake, as God and my Conscience are witness I did, I am promised Recompense in this world a hundred-fold, and do acknowledge that I have found it, though not in riches. For first I am hereby more assured, because I abhor all Injustice, that I am in that small number which the Scripture so often calls Just men. Secondly, I am comforted, that such times have been of old, and such as God detests, and will punish, Jer. 5. 1. Lastly, in abundant recompense to the utmost of what the Lord hath-promised, such Secret Mysteries from the first to the last have been from God revealed unto me, as may appear in a Treatise written by me called ROMAVATUM, wherein the History of the Religion, Policy, and Destruction of the City of Rome is discovered to have been portended in the Theology, and Fables of the ancient Heathen Greek and Latin, etc. not quite finished, Next (through the mercy of God) in my Annotations upon Ezekiel, chap. 1. etc. now ready for the Press; beside this here presented. Reader farewell, and let God have the praise of all which is true herein, as from whom it came; all the errors and imperfections I challenge as mine own, excepting some few mistakes of the Printers.  
From my Chamber in Zion College in London, Jan. 24. 1660. JOHN BIRD.   

Jest I should incur your blame for not presently falling upon the main work, in showing you instantly, how the REKETS and KINGS-EVIL foreshow and declare the promised things, and that I may not justly deserve worse, in telling you so great a Paradox, having not first made known unto you, how such a matter may be done; I judge it here fit to let you know that I have prepared this other as a better way, which may by God's assistance bring you to a fuller and clearer view of whatsoever is pretended in the Title, if you enter upon it, and go along orderly, as it here lies before you.  
IN old time when Israel was in Egypt, and afterward when Israel and Judah dwelled in their own land, and when the Jews were carried into Babylon, the Almighty Lord was wont to send them Prophets in evil and sinful times, Prophets so inspired with his Spirit, that they knew infallibly, and did show unto that people most certainly, what things, both good and bad, and how they should befall them; that their oppressors and the wicked might not live secure, nor the oppressed and righteous be discouraged. But in a short time after our Saviour's Ascension, such Prophets which were thus miraculously instructed ceased to be among men. By which difference of the times, those from these, it might at first seem, either that God loves not the Christians so tenderly as formerly he did the children of Israel, or (at least) that the Christians now adays have no need of such forewarnings as the children of Israel were wont to have. Divine and miraculous premonitions were so usual to them, that they accounted it, and complained of it as an affliction, when they wanted them. This appeareth true from the words of Asaph, a man left in Judea, when the rest were carried into Babylon by Nabuchadnezzar, complaining of the want of a Prophet, and Signs (which they were formerly accustomed unto) to declare and foretell how long their captivity after the present destruction of the City and Temple was yet to last. For thus he speaketh, Psa. 74. 9 We see not our Signs, there is no more any Prophet, neither is there among us any that knoweth how long. Albeit Jeremiah the Prophet had formerly prophesied unto them of 70 years' captivity, and Daniel, and Ezekiel were both now in Chaldea, and did prophesy. Whereby it appeareth, as I said, that Asaph was left in the land, and that he speaketh of the remainder of the Jews which were left in the same place with him, and lastly, that this Psalm was written after the carrying away of Jeremiah into Egypt. Concerning the difference of those old times before our Saviour's coming from these, although we should grant it true, and we must grant it to be so in some kind, touching Prophets, yet is the Assumption false to conclude from thence; That God loves not the Christians so tenderly as formerly he did the children of Israel; for how little soever the Lord loveth any of his children, he accounteth and nameth them his Jewels, and is as tender of them as of the apple of his eye, who spared not his only and beloved Son, but gave him to die for the least of them all. But this is an inestimably greater favour then to premonish and forewarn them of that which is to come; a thing which he hath done even to his greatest enemy the devil (though for a different end from that for which he forewarns his children) letting him know his secret counsel touching Saul and his Sons. For did not the Lord reveal unto Satan, that Saul and his three sons should be slain (even as it came to pass, and the Spirit told Saul) the day following? 1 Sam. 27. 19 And while we consider, that the Lord is unchangeable in his love, For he is not a man that he should repent, this cannot be the cause, want of God's love, that Christians are without divining Prophets. In the second place, as little reason is there to say, That we which are Christians have no need of forewarnings of our suffering, nor of our deliverance. As if the oppressions in Egypt were more than under the Pope, and these not sevenfold greater than those; as the burning in a fiery furnace or in fire than making and burning of brick by, and in such a place; or the thraldom of the body greater than of the soul; or the length of the captivity under Pharaoh which lasted not in all two hundred and fifteen years, more tedious then under Antichrist, who began to reign above a thousand years ago.  
Whereupon neither of these two Causes being to be admitted, want of love from the Lord toward his people, and no need of Premonitions, and likewise necessarily admitting, and confessing it to be truth, Fully illuminated, and infallibly inspired Prophets have not been found (and are not now to be expected) much after our Saviour's leaving the earth, it behoveth us to inquire after the reason of this thing. Of which by God's grace I find there are Two Causes.  
1. Why we may not look for such Prophets in these times which are fully illuminated and infallible, is the End and the consideration thereof, for which such Prophets were sent by Almighty God for the information of his people, which being accomplished and come and passed, that which points to that end is not necessary any longer. Such Prophets were instituted to be forerunning Types and Figures of Christ, thereby to signify that there was a Prophet to come after them like unto themselves, but greater, who should fully and infallibly know the Lord's mind and counsels. For thus saith Moses of our Saviour who was to be exhibited in the flesh, and making himself the Type of Christ, Deut. 18. 15. The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me, unto him ye shall hearken. In respect of whom, some, though not all of the Prophets, had power, at some, not at all times, to work certain Miracles, and alluding to this it is said, The Prophets were unto John.  
2. Prophets were more fully enlightened before our Saviour's coming, than in these times there can be found any, for another cause, even for their sakes to whom their Prophecies and Messages were sent, that is, because of the people. The Prophets were sent principally to call men to repentance; thus speaketh the Lord, Jerem. 7. 25. Since the day that your fathers came forth out of the land of Egypt unto this day, I have even sent unto you all my servants the Prophets, daily rising up early, and sending them, V. 26. Yet they harkened not unto me, nor inclined their ear, but hardened their neck, they did worse than their fathers. The different condition of the people therefore is a second cause, why the old Prophets were more enlightened and infallible, than the Prophets or Preachers, which now are (for so are Preachers called by the Apostle Paul) or necessarily are required to be. In those old times the understanding of the people of Israel concerning God and heavenly things was very small; witness the Apostles themselves, who were conversant with Christ, when Peter reproved our Saviour speaking of his suffering death, telling his Master, that this should not befall him; that he should not die. Yea, the Lord threatens his people blindeness of mind, and stupidity of understanding greater than formerly they had, by the mouth of Isaiah, calling it fatness of heart; for fat is insensible. For which cause if the Prophets should not have shown before their eyes great and wonderful matters, they would not have believed; and if such Prophets had not also had extraordinary knowledge, they would have wanted a guide, if they had not also been endued with infallibility, the people would certainly have fallen into errors. And notwithstanding all this, scarcely did they then believe the Prophets. For how soon had they forgotten the miracles which Moses did before them? when being told more than once, that God had promised to bring them into the land of Canaan to give it them for a possession, after that he had performed his promise in bringing them out of the land of Egypt, had led them by a pillar of fire and a cloud, yet being pursued by the Egyptians they murmured against the Lord, believed not his servant Moses, concluding they should be then slain by the Egyptians, Exo. 14. 12. Isaiah who was so far acquainted with the Lords mind, that he expressly told King Hezekiah as a sign which was required by the king, by the going back of the shade of the Sun on the Dial of Ahaz ten degrees, the recovery of the king, and the lengthening of his life fifteen years, 2 King. 20. yet complaineth the Prophet that what he prophesied was neither understood nor believed, Isa. 53. 1. Who hath believed our report, and to whom is the arm of the Lord revealed? Likewise when Jeremiah prophesied to the Jews, and what he foretold of their captivity came fully to pass, then false Prophets which prophesied of their sudden return were more credited by the People. For that remnant of the People which was left behind by Nabuchadnezzar in Jerusalem, after thrice carrying them away into Chaldea, the first in the third year of Jehojakim, Dan. 1. 2. the next in Jehojakims, the third in Jehojachins reign, and with him, plainly did not believe Jeremiah, nor Ezekiel prophesying unto them the destruction and burning of their City and Temple, boasting notwithstanding that they should not be, nor the City any more taken, calling Jerusalem the Cauldron, and themselves the flesh, Ezek. 11. 3. concluding thereby, that the City was made for them, and they for the City, so as that they should not be parted.  
So for the Necessity of the work, that the children of God might have a firm foundation on which their faith should be built, the Holy Penmen of Scripture were fully inspired by God, so as no word in Holy Scripture written by the Prophets and Apostles is there found which God did not miraculously inspire into the minds of those Holy men. Concerning his Apostles and Evangelists Christ promised, that they should be guided into all truth, Joh. 16. 13. and Peter saith, 2 Pet. 1. 20. That no Prophecy of the Scripture is of any private interpretation; whose meaning is not, as the Papists pretend, That no private or single person may expound the Scripture; nor as it is by us commonly expounded, That every Penman of the Books of God was inspired by God's Spirit, and wrote not his own private conceits; but this, No Prophecy of the Scripture, so called because it contains the Almighty's counsel, is of any private interpretation; not only as it is free from the mixture of humane inventions, which are contrary to the mind of God, but there is not one word therein nor syllable which was not dictated unto them by the holy Ghost. And this is fully to my purpose. For we know that the Scripture is the Word of God, and he that expoundeth and applieth it as he ought, preacheth nothing but the Word of God, but the first is of no private, but the other is of private interpretation.  
But for the times which followed, the Lord promised they should be such, as that in them old men should dream dreams, and young men should see Visions, and that their Sons and their Daughters should prophesy, Act. 21. 17. and that their servants and handmaids should have God's Spirit poured upon them, Joel 12. 29. signifying that in those times which began sooner after our Lord's Ascension, and now are, very ordinary and mean persons should have such an extraordinary measure of Divine knowledge exceeding the foregoing ages, as that they may be accounted all Prophets and Prophetesses. But Daniel declareth in what manner and by what means this great knowledge shall be attained, thereby expounding what the Prophet Joel, and out of him S. Luke speaketh, Dan. 12. 4. Many shall run to and fro, and knowledge shall be increased. Where by running to and fro is to be understood Labour and Search, that is, Study. So for that these times are within the ages of great light, which as it was promised, so we have by experience found it fulfiled, that common people which are bred up under able Teachers and Prophets, and which give themselves to search into the written Mysteries of Salvation, are not so fat-hearted and stupid as not to understand, and not to believe the Word of God preached unto them, but are able by God's Spirit to search the Scriptures, and to discern whether those things which are delivered unto them from their Prophets be true or not. And therefore for this cause there is no need of a fully illuminated Prophet to be among us, either lest we should want sure guides, or be deluded with errors, having both the Old and New Testament for our direction, which sure word of Prophecy the ancients were partly or wholly without.  
As for the foreknowledge of things which are to come, there is nevertheless still and will be a profitable use and necessity thereof; and a part thereof contained in the Visions which are written in Holy Scripture, and the searching of them commended unto us by the Spirit of God, saying, Whatsoever was written in former time was written for our learning, another part in those Signs which God hath sent and will send into the world as miracles to be considered by us. For the words of our Saviour fully declare, that there should be Signs of things which were to follow in the heavens, on the earth, and in the waters, Luk. 21. 25. And there shall be Signs (saith he) in the Sun, and in the Moon, and in the Stars, and upon the earth; distress of Nations with perplexity, the Sea and waters roaring: v. 26. men's hearts failing them for fear, and looking after those things which are coming on the earth. But to what purpose had the Prophecies and Visions of Daniel and Ezekiel, and the most mystical Vision of the Canticles, and those of the Revelation of S. John, with others, been as they are left unto us unexpounded, if God had denied wholly unto us a Prophetical Spirit to presage what was to be afterward, and what was contained in the Holy Visions? For there is little difference whether the Lord sends the Vision to us at first, or by them unto us, what he intends to do.  
Therefore it is to be gathered from the forenamed Scriptures by diligently weighing and comparing them one with another, that the distinction of the Old Prophets which lived and prophesied before our Saviour's Incarnation (I understand Prophets or Seers, most properly so called, for the other were their ordinary Preachers, as may be collected from sundry Scriptures, especially from Neh. 6. 7.) from those which have since and now live under the Gospel, doth consist in two things: 1. In a more full, evident, and more infallible Discovery of God's secrets unto those old Prophets, for the Causes which have been alleged.  
2. In causing the Prophets to whom such Visions came, to understand them, either instantly, and at first sight of them, or if not with the sight of them immediately, yet at least after Fasting and Prayer, all concurring nevertheless to declare, that the Revelation of them came immediately from God, and was not helped then forward with Study and Labour.  
For the first Difference, although S. Paul acknowledgeth, that he with the rest of his brethren knew in part, and prophesied in part, yet is that so to be understood, as with relation to the more perfect knowledge, and revealing Gods mysteries in the life to come, and partly that we should know, that neither S. Paul himself, nor the Prophets before him did partake of all God's mind and counsel. The Apostle knew not certainly, whether a believing husband having an unbelieving wife, yet content to dwell with him, aught or ought not to put her away, 1 Cor. 7. 12. But for what he did know, and the necessary things which were to be known, he and the rest of the Prophets may be said, according to Christ's promise to his Disciples, to have all things shown unto them.  
Touching the second Difference, it is evident that Ezekiel's Vision which he saw, Ezek. 1. 1. was immediately understood by him. For the heavens (saith the Prophet) were opened, and I saw Visions of God; and v. 3. And the hand of the Lord was there upon him, which is, in that very place, the illuminating Spirit of God was upon me. Unto Daniel the words of the Angel are, Dan. 9 23. At the beginning of thy supplication the commandment came forth, and I am come to show thee; for thou art greatly beloved, therefore understand the matter, and consider the Vision. This you see was granted upon supplication; but in these later times, as it is first the Lord's gift to set us to consider those Visions which he sends, it is next the Lord's blessing upon our labour and study, or, running to and fro, in making us understand them. Nor are such Visions sent immediately or conveyed mediately unto us in these days understood at the first instant, as than they were, nor much of such Visions to be understood, although in their own nature capable of being understood, until a certain time come. I shall not need to use any other testimony hereof then that of Daniel, Dan. 12. 9 And he said, Go thy way Daniel, for the words are closed up, and sealed till the time of the end.  
But whether now adays God hath sent Visions, and Signs of things to come, and what he intends to bring upon the earth, or to acknowledge our Blessed Saviour's words true, that there shall be Signs, etc. or rather that they are not now to be expected, but nearer the end of the world, let us hear the words of that wise heathen man Cicero, whether it be found true by experience, that God hath sent forewarnings unto the world of what matters of great moment he intends to do. For to do so in behalf of his great love to his children, and their necessities is most reasonable. Thus writeth Cicero, in his first book De Divinatione, Vetus opinio est jam usque ab heroicis ducta temporibus, eaque & populi Romani, & omnium gentium firmata consensu, versari quandam inter homines Divinationem, quam Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellant, id est, praesensionem, & scientiam rerum futurarum. It is (saith he) an old opinion derived from those long-past forgotten times of the ancient Heroes, that there is such a kind of Divination to be found among men, as is the foreknowledge and foresight of things ensuing, which the Greeks name Prophecy. This the Philosopher proving, not from the bare opinion of one or two, nor of all nations, which in such a case were little worth; but the opinion being grounded upon the particular and concurring observations, and experiments of all, is to be esteemed an argument of great moment. For the same Author in the same book a little after addeth, Gentem quidem nullam video, neque tam humanam atque doctam, neque tam immanem atque barbaram, quae non significari futura, & à quibusdam intelligi, praedicique posse censeat. Which is, I can find no Nation, neither civil and learned, nor savage and barbarous, which is not of this opinion, That future things are not only foreshewn, but that some there be which can understand them, and foretell what shall come. This observation and opinion grounded thereon, of all nations, I shall confirm by the Judgement of an Author a Papist in Profession, yet in his opinion a very Atheist, who instructing Princes in all kind of wicked Arts, which may serve to advance their greatness, even to the mocking of Almighty God, by making a semblance of Religion to delude the people, is forced to confess, though unwillingly, and against himself, that Troubles and Wars are ordinarily and miraculously foreshewn to such, whom it concerneth to know them. Machiavil is that man who in his first book and 36. Chapter of his Discourses upon Livy, writes in the Italian tongue what sounds thus in English, Great Troubles which are to befall Cities and Provinces are usually foretold; and this is done, either by certain Signs and Tokens, or else by the Presages of men. Then afterward he proceedeth in this manner, As I shall willingly confess, the Cause I am ignorant of, so that notwithstanding the thing is true, it cannot be denied, by examples which may be produced both in former and later times, but I must acknowledge, that all great Troubles which have befallen any City or Country have been commonly foreshewn and premonstrated, either by Presages or some Revelation, or by Prodigies and Signs in heaven. Who lastly in the same place is driven to acknowledge, that these Premonitions and Forewarnings do proceed from a knowing and Loving Nature, in naming and describing of which Machiavil goes no farther than the Heathen which taught him, calling them Spirits and Intelligences. Unless haply (saith he in the said Chapter) the air be full of Spirits and Intelligences, which foreseeing things which are to ensue, and grieving at men's adversities do by such forerunning Signs make them known to men, that they may make timely preparation and defence against them.  
Next, among those which profess Christianity, whether they be of the Church of Rome, or of the Reformed Religion, it is a received opinion on both sides, That God doth give miraculous Forewarnings in these days. I shall not need name more than those three great lights of the Reformed Protestant Profession, Orthodox, Judicious, and Learned, Calvin, Perkins, and Ussher, which every one acknowledge what I have said, touching miraculous Admonitions, the first in his Comment upon Mebuchadnezzars dream; the second, where he adviseth to examine when a man pretendeth Revelations, whether the man be honest which is the relator, and also not distempered in his mind; the third in his Treatise De Successione Ecclesiarum, where he maketh mention of the Prodigies which happened about the year M. after our Saviour.  
But the ancient Heathen did make such an account of Prodigies, that they instituted certain Officers which were named for their number, at first Quinque viri, afterward Decemviri, last of all Quindecimviris, that is, the Five, Ten, Fifteen Men, whose office was to perform Rites and Ceremonies, and they were (as Livy shows) to look after those Portents, by consulting their ritual books for the finding out such Rites and Expiations as might divert the anger of their gods, which they judged those Portents did foreshow. If the Heathen by the light of natural reason had so much knowledge as to judge such strange things must contain mysteries within them pertaining to their Gods, it is a great folly unbeseeming Christians so to be deluded with the Philosophy of Aristotle's School, as to attribute all wonderful works whether in heaven or on earth, either to the workmanship of Nature, or to the errors thereof; that School being more atheist than the unlearned and barbarous nations. To which sort of men Professors of that false-named science called wisdom, as the name Philosophy soundeth, but as S. Paul truly speaketh, unduly so called in sundry matters. If you shall show a Sign in Heaven or earth, which hath formerly appeared, as Comets, Haloes, Suns, etc. they will render you an imaginary and natural reason. If such a Meteor appear as was not heard of before, they have recourse forthwith unto fancy, and frame a cause in their own brains, of that of which before they never had sight nor experience, concluding it must be so, because they think it so. Thus do they make God's Signs called by Heathen men monstra, ostenta, portenta, and prodigia, which Cicero well observes, because according to their names they point at something, to be useless things, and of no effect at all.  
Others there are many which do acknowledge, that the Lord doth now adays by wonderful Signs premonish us of things to come, and doth point at also as with the finger such things as we too much neglect, as to bid us regard them, which will hardly consent, that it is in the power of any man since the days of the Prophets and Apostles to open the mysteries and untie the riddles of such Divine Tokens. Whose reason is, because the Infallible Spirit hath long since departed from the children of men. It will not be sufficient to return unto their reason the Observations of all Nation's beforementioned, gathered from Presages, nor yet the Observation of Machiavil which I related, yet let them consider what is spoken by Cicero in his 2. Book de Divinatione; Qualis autem ista mens est deorum, si neque ea nobis significant in somnis quae ipsi per nos intelligamus, neque ea quorum interpretes habere possimus? similes enim sunt dii, si ea nobis objiciunt quorum neque scientiam, neque explanationem habeamus, tanquam si Poeni aut Hispani in Senatu nostro sine interprete loquerentur, that is, What I pray mean the gods by this, if they show such things to us in our dreams, which we can neither understand of ourselves, nor any else make us to understand? for if the gods show us such matters, which neither we ourselves can know what they are, nor any other can declare unto us, they do just as if Carthaginians or Spaniards should speak in the Roman Senate without an interpreter. The reason which the Philosopher giveth, why Visions sent by a Divine Power cannot but be of the nature of things which may be understood, tends to this purpose, to show that otherwise the labour of sending them such messages were wholly vain; which indeed is true, it being repugnant to the wisdom of the Almighty to do any thing, much more great and extraordinary things to no purpose.  
But it is clear from Holy Scripture, that such extraordinary Divine admonitions as Visions are, were therefore sent from God unto men, on purpose that they might be understood, and that they might learn by them somewhat they knew not, or disregarded before. These are the words of Elihu Jobs best friend, Job 33. 14. For God speaketh once, yeatwise, yet man perceiveth it not, v. 15. In a dream in a Vision of the night, when deep sleep falleth upon men in slumberings upon the bed.  
Wherefore it is to be concluded, that it is the fault of men, that God's Signs and wonders are disregarded.  
To the reason which was objected, the Departure of the Infallible Spirit from the children of men, so as if for that cause we cannot now be assured of God's secret Counsils, I answer, Although we have not at this time, as of old it was, with the Prophets and Apostles, a full and clear light like unto theirs, there is yet light enough given to men, that will pray for, and search after it, for a sufficient understanding of such Signs and Visions as the Lord sends in these times. The Ministers of the Gospel in these ages are not endued with that light of knowledge in the ways of God as the Prophets and Apostles were, who were promised that they should be led into all truth, as befitting such rules as were to be delivered by them for all posterity, to be perfect, yet is there sufficient knowledge given unto them, to the begetting of faith, and salvation of men's souls, and this above other men; Rom. 10. 14. How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a Preacher? Which Preachers of God's Word therefore have sufficient knowledge for the work of the Ministry, and building up of the Church their appointed work, as the Prophets and Apostles had more light and infallibility in them befitting their business. Even so, although the infallible Spirit remain not among the Sons of men in all parts of God's Word, yet is there enough to be obtained for the sufficient understanding of his Mysteries, whether written or sent miraculously, that is of his word and wonders. For if this be not so, to what purpose is the accounting of the Number of the Beast commended to our search (although shown to John alone) precisely? Rev. 13. 18. Here is wisdom, let him that hath understanding count the Number of the Beast. All in vain were this Admonirion, if we must despair by any means to attain the knowledge of the Beasts Number. Although we must acknowledge the difference betwixt the knowledge which the Apostle had of it, and ours; by him it was presently seen and understood, by us after much search, and hardly yet to perfection.  
Moreover, it will undoubtedly be objected and in favour of the former Reason, That there are at this day none to be found which can presage aright of things by any Signs or Wonders whatsoever, nor which do profess the knowledge of God's Mystical and Miraculous Messages, whether of things past, present, or to come; or if perchance some few do, they are all by constant experience found either wilful and impudent Impostors, or Brainsick, or downright Madmen.  
Whereunto, passing by all those Testimonies formerly alleged (albeit among the rest Machiavil is not to be despised, a man neither so foolish, nor yet of so easy belief, that he should affirm there were presages of future troubles, if haply a wise man might judge such presages casual) and by Cicero comprehended under the general acknowledgement of all nations, I may say, there are that think Savanarola had a foresight of such a Prophetical nature in certain things, and some also of our own nation to have had the like, which I shall not name in this place.  
But although I should grant that no man hath been able to interpret Prodigies or Visions, which we have met with, it doth not therefore necessarily imply, that the thing is not to be attained by any man. May a man therefore determine that there was no way to attain the knowledge of the Greek tongue in England, because until Linacre brought the same into this Kingdom, peradventure there was no man found skilful therein? Some Arts have quite perished (if we may believe Authors) which no man yet hath regained, yet we must not therefore conclude, that the refinding of them is impossible; for it might rather have been thought so before their first invention. Shall we say, because the Natives of America are wholly ignorant of the mathematics, that therefore those Sciences are impossible to be learned by them? For it is not a firm Argument to reason from what is not to what cannot be. As little reason have we to argue, That Divine and Miraculous Visions cannot be understood, because men every where persuading themselves that such strange Signs are natural, seduced by the false Doctrine of the Peripatetics School which feigneth such causes of their generation, oftentimes grossly absurd, neglect the study of them, and wonder at it in others. As for those which pretend their Revelations, of which there have been many these last years, partly mere Impostors to fill their bellies, and to get a name, partly men of more Phanfie then Judgement, which strongly imagine what they desire should be, and what they much think of in the day, dream of peradventure in the night, and biased by their desires and hopes give such interpretations to their dreams, which they call Visions, as serve their turns and fit their fancies, and publish them for truths, such men with the Astrologians and monthly Prognosticators, all their foundations being false, no man may expect truth from them. In which sort of men we may plainly discern the malice and subtlety of the devil, who, as he hath ever been accustomed as well by fraud as by force to hinder God's Glory, and the good of the Church, and to steal honour unto himself, doth by ways sometimes alike, othertimes contrary oppose whatsoever makes for the foregoing ends. At that very time when Jeremiah prophesied truth, Hananiah a false Prophet prophesied lies, to please the people, and discredit the Prophet, Jerem. 28. 10, 11. In those days in the land of Chaldea unto the Jews did Daniel and Ezekiel prophesy as true Prophets: But at that time of their captivity how many were there which in that place being false Prophets divined lies unto them? For thus saith the Lord, Jer. 29. 8. Let not your Prophets, nor Diviners, which be found in the midst of you deceive you, neither hearken to your dreams which you cause to be dreamt. When Elijah was a faithful Prophet, and with him Micaiah, unto Ahab, 1 King. 21. and 22. beside Zedekiak, who smote Micaiah on the cheek for speaking truth, it is apparent that there was a great number of false Prophets like unto Zedekiah, 1 King. 22. 23. And lest the Apostles should gain credit to their preaching by working miracles, and prophesying things to come, the devil opposeth this work by his Prophets. For than were Simon the Sorcerer, Act. 8. Elymas the Sorcerer, Act. 13. a Damosel having a divining wicked Spirit, Chap. 16. and certain vagabond Jews, and 7. sons of one Sceva a Jew, Exorcists or Conjurers, Chap. 19 Even so, lest at such a time when there is great need, in times of great fears, troubles and dangers, to be forewarned of the issue of things, when the Church of God is in great distress and greater fears, yea, when Divine Premonitions, Visions, and Prodigies are found, the devil instructs and persuades hypocrites, and crack-brained men and women with Astrologians to delude some, whose apparent deceits joined with the Doctrine of Aristotle's School harden others which are more wise, in an obstinate incredulity to the dishonour of Almighty God, making them affirm, that no future thing is foreshewn in these days miraculously, and that such and such things which indeed are, be no portentous Signs. And which is more, as if it were true, as it is indeed true, that we may expect in troublesome times miraculous Signs and Tokens, as well and as much as the children of Israel their usual Signs, the devil hath so much prevailed with some, that they have feigned that they have seen Visions, some of them only that people may wonder at them, others that they may get a little money by publishing their false Visions, to the belying of God Almighty (a fearful sin) and delusion of the people. Besides, God hath not granted to every man such a measure of wisdom, as if he would, he should be able to understand the meaning of God's secret Messages, For as Quintilian saith, even in Schools we may pick out some fit to make Soldiers, others husbandmen. God hath given sundry sorts of gifts to several men, according to the words of Paul, speaking of the diversity and dispersing of divine gifts, 1 Cor. 12. 4, 5, 6, 7, 8, 9, 10. saith. To another (he giveth) the working of miracles, to another (not every one) Prophecy. Nor were there under the Law very many presaging Prophets, much less in one place, and at one time.  
In David's time we read of Samuel, Nathan, and Gad, who was called the King's Seer. In the time of Eli the priest no Prophet before Samuel, and after Malachi unto our Saviour there were as few. When those Prophets were most in number, so much as we have light from Holy Scripture, the Jews for the space of seventy years the time of their Babylonish Captivity enjoyed two in Judea, Urijah, Jer. 26. 20 in the days of K. Jehojakim, and Jeremiah under Jehojakim, Jehojakin and Zedekiah; two likewise in Chaldea, Daniel from the beginning of Jehojakims reign, Dan. 1. Ezekiel in the fifth year of Jehojachins captivity, Ezek. 1. toward their coming out of their captivity, Haggai, and Zechariah in both places. By which account the Jews for the space of their captivity in those whole 70 years had but six Prophets sent unto them, and in the time of miserable afflictions. Now, although I cannot but acknowledge that I have not heard almost of any Prophet of future events in these times, who hath not been a deceiver or deceived, or who hath used any lawful way to expound Divine Visions, saving Interpreters of Holy Scripture; whose rules, if men would follow them, and adjoin fasting and prayer after the Prophet daniel's example in the like cases, they would some of them using the right means undoubtedly attain the desired end. For it maketh no difference, but there is still the same way of interpreting Visions sent from God and enroled in Scripture, or sent from him and presented before our eyes, yet so as what I laid down before as a rule be remembered, what the old Prophets understood in an instant, or soon after, and fully, we have it not given to us to find out, but by labour, and by degrees, and (using fasting and prayer as common to both) not to perfection. Whereunto let this be added, because Christian people are according to promise more enlightened in their understandings then those of old times, those Prophecies and Visions which are now to be interpreted are by those that hear them expounded, to be examined in the balance of right reason agreeable to the Holy Word, when most of the old Visions were to be credited because a Prophet pronounced them who could not lie. For this was appointed to be the touchstone of a Prophet, the certainty of his predictions in the event, Deut. 18. 22. When a Prophet speaketh (saith the Lord) in the name of the Lord, if the thing follow not, nor come to pass, that is, the thing which the Lord hath not spoken; but the Prophet hath spoken it presumptuously; thou shalt not be afraid of him.  
Now let us see, since the Lord hath used in evil and wicked times to send among his people Admonitions, and Forewarnings also of their sorrows like as of their deliverances, their captivity in Egypt, and going out, their going into Babylon and their return, and when there is no cause imaginable why he should not do the like unto us in England, if God hath not by immediate and wonderful Messages from himself, warned us of our sins, and forewarned us of our afflictions, and what will be the end of them. For the calamities which the children of God have suffered in these Three Kingdoms of England, Scotland, and Ireland, are so great, as like and equal to them, never any Nation upon whom the Name of God hath been called, hath undergone by whomsoever, considering that monstrous and universal Massacre in Ireland as the chief part, and the general Injustice, and Hypocrisy in England, and sufferings from our own brethren who professed so frequently love, pity and compassion toward us, (a treachery which we never suspected) the next.  
If therefore the Lord is wont to foreshow great troubles, is it improbable that he hath forewarned his dear children of the greatest which ever befell the Church of God? And if all injustice be a sin, and oppression a crying sin, is it unlikely that the greatest Injustice and Murder that ever was committed (all circumstances considered) since the crucifixion of our Saviour Jesus Christ, the Murder of our Innocent Sovereign Lord King CHARLES the first, and the revenge thereof should be also foreshewn us? Nor is what I speak concerning Gods foreshowing of matters concerning the Church so strange a Doctrine, and incredible, but that divers Reverend and Learned men have observed the Portents, and applied the Events unto the Signs when they have plainly seen them fulfilled; among the rest and above others the Magdeburg Century Writers have done it carefully, collecting the Signs and Portents which befell in every age; and while others say, That Signs are interpreted when they are fulfilled, implying thereby that they were of that nature that they were capable of being expounded before their fulfilling. Whensoever such miraculous Signs are expounded, though after their events, God procureth unto himself the praise of his Providence, Foreknowledge, Power, and Truth, etc. but if we neglect to consider such Signs we deprive ourselves of our own mercy, by neglecting those comforts which the Lord of tender mercies sends expressly to support his fainting children under the rod of their enemies. For but consider, if the Signs which are sent by him to premonish, if, as it is in Job, man regardeth not, we do not unthankfully frustrate the end (I say) and scope for which they were sent. As for the end and issue of these evils in this and in the two other counited Kingdoms, as he hath dealt with other nations; it is not improbable but he hath in his great and endless Mercy so dealt with us, signifying together with their calamities how he would farther and at last show himself toward them. The Lord unto the servitude which the Israelites were to endure in a land which was not theirs 400 years, doth annex this comfortable news and the issue of their captivity, and in a Vision, that in the fourth generation they should come out thence, and with great substance, Gen. 15. and by Moses did promise them the possession of the land of Canaan. On the contrary, he hath unto the pomp, pleasures, and delicacies of the City of Rome foretold and foreshewn the burning and devastation thereof, and that it shall never be built again, by the Type of a Millstone cast into the Sea by an Angel, and saying, Rev. 18. 25. Thus with violence shall that great City Babylon be thrown down, and shall be found no more at all. Wherefore it is full as likely that Almighty God with our Sins and Sorrows hath foreshewn, whether he will utterly forsake England, and cast us off, or with our true repentance which he will give us, take away our long continued miseries.  
Listen now, O Reader, I bring you glad glad tidings from a far Country, as cold water to thy thirsty soul, but according to the sense of the holy Proverb, that i, such news as have been expected these twenty years, but hitherto in vain, and therefore almost despaired after so many changes and frustrated expectations; said to be from a far Country, when they are long in coming, as if from far, and so in great danger of miscarrying, because I tell you what is much feared. And this is sent thee O England from thy merciful God by the hands of him, from whom, considering the crimes of too many, undeserved, in respect of so many frustrations of hopes and promises made by all others much feared, even by our Gracious Lord King CHARLES, through the Power and Mercy of God Almighty restoring him unto his just and undoubted Right and Inheritance of his Three Kingdoms, and for the sakes of that small number who have mourned and do mourn for all the abominations of this Kingdom so long continued, and who have continually sought the Lord to give us our True and Lawful Sovereign (whom blessed be the Lord we now enjoy to the gladding of our hearts) for the establishing of Gods own and true Religion and Justice in the Land, and for showing Mercy to the poor afflicted and oppressed. Among which mourners and oppressed the Writer of this Relation is certainly not the least, but who hath continually prayed unto our Gracious God to bring us once again our King, our good Josiah. The Lord is my witness I flatter not, for if I should use flattering Titles God would soon take me away. This Elihu hath taught me, Job 32. 21. But what I judge to be truth and fit to be spoken I here deliver; That as Josiah had the praise of being the best of all the Kings of Judah which went before and followed after him, 2 Kin. 23. 25. And like unto him was there no king before him, that turned to the Lord with all his heart, and with all his soul, and with all his might, according to all the law of Moses, neither after him arose there any like him; So shall King CHARLES II. prove unto us the best of England's Kings, and the express Antitype unto good Josiah. And it is not without example for one eminent person to be Type of the other. Antiochus Epiphanes the Greekish King in sundry chief respects (for small and single serve not the turn) was the Type of the Bishop of Rome. For in as many and such, nay more ways doth our Sovereign resemble Josiah, and how he shall express him more exactly in what of his Majesty in his blessed Government we shall enjoy, will follow by God's assistance in this Discourse. Josiah was named three hundred years before he was born, and by the name Josiah designed to defile the altar of Bethel by burning men's bones thereon, 1 King. 13. 2. which was so fulfilled by that King according to the Prophecy, 2 King. 23. 16. So shall it be made apparent anon in due place, that King CHARLES II. was appointed by Almighty God to the great work of reforming Church and State, (which Josiah also did before him) twice three hundred years before his restoring to his Three Kingdoms, by a plain description of his Royal Person. K. Josiah made a covenant with God, both he and his people, 2 Chr. 34. 31, 32. and he caused them to stand to it, and he himself kept it, so hath, and will our Gracious Sovereign. King Josiah was the son of a murdered father, so was the precious Innocent blood of our Royal Sovereign's Father shed. King Josiahs' Father King Amon was conspired against by his own servants, and slain in his own house, 2 Chron. 33. 36. In like sort our Sovereign's Father King CHARLES I. was designed to death in his House of Parliament, adjudged to death by some of his servants, and killed at the gate of his own House, and all by conspiracy. But the People of the land (they were the Commons in the Jewish Parliament) slew all those which conspired against K. Amon, v. 25. So let the Parliament of England imitate them to the full, whom they imitated in this part, which made Josiah his son king. So much in this place touching the great Instrument of God's glory and our deliverance sent from heaven, until I shall proceed to make this my assertion good touching his Royal Majesty our Sovereign.  
I have declared and proved unto you how probable it is that Almighty God had given us warnings and forewarnings of these our evils, and the issue, and do now proceed in order to declare that it is not only likely so to be, but so in truth and in deed. But here I shall first admonish those that have read thus far, or hear of this Treatise, that they prejudge not the thing esteeming it a Fable, but to follow the advice of S. Paul, who admonisheth us not to despise Prophecy, and not to straighten the word in its due signification, as if it were only to be understood of preaching, knowing that the commandments of God, according to the Psalmist, are exceeding broad, in which breadth many things there are on the right hand commanded, as on the left hand forbidden, which do not at first sight appear. For I cannot but foresee, that some will smile at what they read, whom I advise they take heed of contemning that which for aught they or any man living can deny, may all prove true; which if it do, they despise not me the writer, but him who sent the Message, who hath told us, That he will not be mocked. Others, no doubt, unwilling to have these things fall out true, because it serves not their particular interesses, will show their teeth, not laugh, at what I have here written, like those Jews which for the like cause censured our Saviour's miracles as Diabolical even against their knowledge. To these and the like men I say, they despise not this but him which sent it. As for such men who more favourably will call it pretty, and censure the Discourse to be the fruit of a melancholic fancy, if it did extend no farther than to touch the person of the Writer, as if the argument were not skilfully enough handled, and no more, all this (I say) will be easily confessed by me, but when it pierces to the matter itself, as if it were an argument to play withal, and not rather as it ought to be thought a Discovery to be admired, let every such commender know that God despises such cold praises. It was truly spoken by Agellius book 19 c. 3. Turpius esse exiguè atque frigidè laudari, quam insectanter & graviter vituperari, that is, It is more to the disgrace of a man to be sparingly and coldly praised, than bitterly and most reproachfully to be reviled. But he that will ponder and well consider the things which are delivered, shall (I trust in God) find the words of reason and soberness, and no melancholy, nor other humour in them at all. The man who is weak of understanding, although the book be little, yet is it too big for him to swallow; such a one is desired to lay it by. Let the man of wisdom and judgement read it with the strictest observation, and the Lord give him understanding. Now to make what I have promised to appear true in every part, that as well our sins and with them our troubles the Lord was pleased before they were in being to make known unto us, as that after all our vexations and afflictions we shall be delivered from all those burdens which lie upon us, and that by the hand of our Gracious Sovereign, whom God preserve, CHARLES II. we shall be freed (I say) and made a happy people, and that we only may not be thought to reap the benefit of his Royal Government, what Recompense shall accrue from God unto our good King, first take a view strictly of Isaiahs' Prophecy, Chap. 1. In this Chapter you shall find the same sins to have been committed then by the Jews, which we labour under at this day, the same Hypocrisy and sin of Murder, by which not only our late Sovereign, but divers of his Innocent Subjects have had their blood spilt, to the defiling and making guilty too many of this our land. Our great Oppressions and Oppressors are parallel to those there named in the Prophet. And as they were promised deliverance (but that afar off, and not yet accomplished) so are we, and ours near at hand, through the Mercy of God toward those that fear him, by the administration of our Good King. V. 16. Wash you, make you clean (saith the Prophet) put away the evil of your doings from before mine eyes, cease to do evil. V. 17. Learn to do well, seek judgement, relieve the oppressed, judge the fatherless, plead for the widow.  
Have not our Sins been such, as that the Cause of the Oppressed, the Poor, the Fatherless, and the Widow, hath not so much as come before those which sat in Parliament, a Court of the utmost redress? Or, if peradventute by unwearied labour and violent importunity they have prevailed so far as to be heard, have they judged the cause of the Poor and Fatherless, and not perverted their Judgement? and have they pleaded for the widow, and not wrested her cause to please and favour the rich man? Who is ignorant, that they have not so done? And thus complaineth the good Prophet, V. 23. Thy Princes are rebellious and companions of thiefs, every one loveth gifts, and followeth after rewards; they judge not the fatherless, neither doth the cause of the widow come unto them.  
Our great Governors also were Companions of Thiefs; because they suffered us without all remorse to be robbed or spoiled, no great matter of whom, and yet farther; because they took bribes, by doing whereof they become Thiefs fellows, in that they require gifts as a Thief doth a Traveller's purse, or else we and our cause shall fall under them. Of which sort of gifts, though given secretly, and in the bosom, some have come to light notwithstanding; and of the rest we may definitively pronounce, They were Receivers and Expecters of Bribes, because, then them no greater Respecters of Persons in Judgement to be found; as we learn from Solomon Pro. 28. 21. To have respect of persons is not good, because for a piece of bread that man will transgress. May we not likewise say properly with the Prophet, ver. 21. How is the faithful City become an harlot? it was full of judgement; righteousness lodged in it, but now murderers.  
The hypocritical service of God which the Jews performed, consisting in outward and formal worship, how like was it to our wont frequent Praying, Fasting, and thanksgiving, and the most strict enjoining of rest on the Sabbath? For the Lord took no pleasure neither in those, because not proceeding from sincerity, nor in the outward hypocritical worship of the Jews, saying, v. 13. Bring no more vain oblations, incense is an abomination unto me; the New Moons, and Sabbaths, the calling of Assemblies, I cannot away with, it is iniquity, even the solemn Meeting.  
And for the reason, for which God did despise all this, was not the cause of the Jews and ours here in England all one? expressed, v. 15. Your hands are bloods, that is, defiled and polluted with innocent blood.  
To which people for their great sins their heavy punishment the Prophet expresseth, v. 7. Your Country is desolate, your Cities are burnt with fire, your Land strangers devour in your presence, and it is desolate as overthrown by strangers.  
Part of this hath been fulfilled upon the Nation of the English, in Fire, Sword, and Famine in the Kingdom of Ireland by the bloody Irish, and the other part in England, when we were devoured by friends and foes in a consuming war, of our own nation and our neighbours, as if we were eaten up by strangers.  
All which sins of these sinful Jews, of which the Lord complains, as well of the great as of the small, and the negligence of those which should have applied the remedies, and the general despair, none hoping for amendment, the Prophet doth Allegorically describe in the nature of a spreading disease from head to foot, and seizing upon the vital parts. For thus speaks the Prophet, v. 6. From the sole of the foot even unto the head, there is no soundness in it, but wounds, and bruises, and putrifying fores, they have not been closed, Heb. crushed, neither bound up, nor mollified with ointment, and before, ver. 5. The whole or every head is sick, and the whole or every heart faint. Yet to put them in comfort in such a hopeless condition of sin, and sorrow, when he had before told them in the same verse, Why should ye be stricken any more? ye will revolt more and more, he foretelleth them of better times, and a change from all their wickedness and afflictions, by sending them good Magistrates, and taking away wicked men, in the following verses. Ver. 24. Therefore saith the Lord, the Lord of hosts, the mighty One of Israel, Ah, I will ease me of mine adversaries, and avenge me of mine enemies.  
Ver. 25. And I will turn my hand upon thee, and purely purge away thy dross, and take away thy tinn.  
Ver. 26. And I will restore thy Judges as at the first, and thy Counsellors as at the beginning, afterward thou shalt be called the City of righteousness, the faithful City.  
In which part of the Prophecy, as the Jews estate runs parallel to England, as I have shown, and as under the Type of a disease in the same Chapter the Prophet describes allegorically their sins and sufferings, so hath the Lord God miraculously by two Diseases of the body of man described unto us mystically, the people of England, and such as resemble the Diseases set down in the Text, our sins, and our calamities. And as by Isaiah are described the instruments of their woe, under the notion of a disease, no less are the Authors of our miseries comprehended in the mystery of the forenamed diseases, and over and above what Person shall be our deliverer. Observe, that it is there said, ver. 5. Every Head is sick, and every Heart faint; and v. 6. From the sole of the Foot even unto the Head, there is no soundness in it, but wounds and bruises, and putrifying or corrupt sores. Like unto this Disease are those Two Maladies, one whereof is called the Rekets, the other the Kings evil. They are thus alike, the Rekets is a disease of the head, yea, of every head, for it is not that disease if it be without that Symptom any time; the Kings-evil is a noisome infirmity full of bruises, or hollow apostemated swellings, and sores which run with filthy mattur.  
But that I may persuade my Reader, that these Two Diseases may signify somewhat more, than what all diseases do, God's just displeasure against, and punishment of sin, I shall show examples of diseases in Holy Scripture, which do plainly confirm what I here affirm of these. One of these diseases is mentioned, Exo. 9 ver. 8. And the Lord said unto Moses, and unto Aaron, Take to you handfuls of the ashes of the furnace, and let Moses sprinkle it toward the Heaven, in the sight of Pharaoh.  
V. 9 And it shall become small dust in all the land of Egypt, and shall be a boil breaking forth with blains upon man and upon beast throughout all the land of Egypt.  
V. 10. And they took ashes of the furnace, and stood before Pharaoh, and Moses sprinkled it up toward Heaven, and it became a boil breaking forth with blains upon man and upon beast.  
V. 11. And the Magicians could not stand before Moses, because of the boyles; for the boil was upon the Magicians and upon all the Egyptians.  
This plague of a noisome and grievous sore, named before in Exodus a boil breaking forth with blains upon man and upon beast, by reason of which, neither the Magicians, nor Egyptians could stand before Moses, is in a Vision shown unto John, in this manner, Rev. 16. 2. And the first (Angel went, and poured out his vial upon the earth, and there fell a noisome and grievous sore upon the men, which had the mark of the Beast, and them which worshipped his Image.  
The disease in the Story written by Moses, and the Vision thereof in the principal matters showed unto John, did in brief portend and foreshow, That in a place a part of Spiritual Egypt, which is Rome, a certain man should take the ashes of the furnace, Henry VIII. which was himself, and advancing dust and ashes toward Heaven in the Pope's place, by the Oath of Supreme Head of the Church, which should so fall upon the men of knowledge, and others void of wisdom, Clergy and Laity, that it should beget boiles and blains, that is, be loathsome and troublesome. For while the Clergy, who had sworn to the Pope, were compelled to swear the same to K. Henry, they as men troubled with sore boiles knew not which way to turn themselves to find rest; if they swore to K. Henry they wounded their consciences, if they denied it they suffered death. And as bodies full of boiles and botches are loathsome to be looked upon, so this oath when it was taken, could not but make them odious to those that knew it was done out of fear, not from their hearts.  
So could not the Magicians stand before Moses, nor those Clergy men, but all that well could, hid themselves, or fled. For the Vial fell upon those which had the Mark of the Beast, and them which worshipped his Image; By the Mark is to be understood the Sign of the Cross, because a Saltier Cross in this form X is the Mark of the Beast which is the Pope, noting numerically among the Greeks six hundred, being the round Number of his Name, which in full is DCLXVI. And those that worshipped the Image of that Peast, are those which adore the Host or Sacrament of the Altar. Because the Bread and Wine hallowed by superstitious Consecration from the Priest's mouth, is made to have life, and to become of those Elements a living Christ Soul and body: It is called the Image of the Beast because found out by the Pope, and established by him under the name of the Sacrament of the Altar, who is that Beast in the Apocalypse, as is elsewhere abundantly proved, and this is the sense of these words, Rev. 13 15. And he had power to give life unto the Image of the Beast, That the Bishop of Rome should give life unto dead creatures of Bread and Wine making them a living Christ by his authority.  
So much briefly for the First Disease which was Portentous; The Second follows, and this is the Leprosy, which, as it was in some respect a punishment of sin, particularly the Leprosy of Miriam, Numb. 12. and of Gehazi, 2 King. 5. 27. and that of K. Azariah, 2 King. 15. 5. and it was called the Plague of Leprosy, and simply the Plague sundry times, Leu. 13. and 14. (for the Malady was Painful and Loathsome, and the cause of solitary habitation to the Leper) so for the kind and Nature of it, this disease was such an extraordinary Messenger of God, as which did contain in it a figure of the Pollution and Odiousness of Sin, the diffusive nature thereof, with the Punishment, and the Deliverer from the guilt and punishment also, a Person which should free us from both, the Son of God Christ Jesus. Leprosy was then in the highest, when the Disease was as white as Snow; such a Leper was Gehazi in the place abovenamed; and thus was Moses' hand leprous as snow, Exod. 4. 6. It seized likewise upon sundry parts of the body, and sometime the whole, as the head, forehead, beard, and sometime garments of skin, and of woollen, and linen, and divers times houses. In which cases, and in such parts of the body, the Leproste was either a bright spot with white hair growing in it deeper than the skin, and spreading, or a white rising in the skin, turning the hair white, or in some case yellowish thin hair, and where appeared quick raw flesh in the rising in men's bodies, or a white reddish sore in a bald head or forehead. In garments if there did appear a greenish or reddish spot and spreading. The Leprosy in a house were hollow strakes greenish or reddish, appearing deeper than the wall, and spreading. See of all thls, Leu. 13. and 14.  
The uncleanness of sin defiling the soul was signified, when the Leper having a covering upon his upper lip, his clothes rend, and his head bare, was to cry twice, Unclean, Unclean, to note defilement of his soul by sin, and his body by Leprosy, Leu. 13. 45, 46.  
The Leprosy in the garments and in the house judged by the colour, deepness, and spreading, did insinuate the spreading contagion, and from without, and outward senses the inward motion thereof into the heart and affections, and by example, as our garments are carried and worn outwardly, and in our houses as spreading in a family among our servants, children, and betwixt husband and wife. The Separation and living apart of the Leper noteth, That the society of the wicked is to be avoided, and the abovenamed Levitical Law is applied unto the company of sinners, 2 Cor. 6. 17. Wherefore come out from among them, and be ye separate, (saith the Lord) and touch not the unclean thing, and I will receive you. The pain and torment of the Leprosy consisteth in itching and burning, the later whereof is to be gathered from Moses, Leu. 13. 24. of both which some kind of lepers found at this day do tell us, and Writers do declare. That which among the Israelites was white as snow, and burning, figureth the pains of Hell, on the right hand, as it were, and the Duration and Perpetuity of Hell Torments, as on the left hand. For the snowy whiteness is the whiteness of salt, and one is very like the other, and it hath this whiteness to signify salt, not snow, unto us. Burning is signified by salt in two respects, 1. Because saltness is the effect and fruit of burning, as we see in ashes of wood: 2. for that salt whether it be taken inwardly, or applied outwardly, causeth a sense of burning. We use to say, As salt as fire, understanding so salt, as if we were burnt with it as with fire. Touching the continuance of the Pains of Hell, Salt signifieth that also, for the property of salt is to keep from corruption and decaying. In which sense, the phrase of Holy Scripture is, a Covenant of salt; signifying a Covenant which is never to be broken, but to endure for ever.  
The Lake of Sodom the monument of God's vengeance upon those sinsul Cities Sodom and Gomorrha, and the Cities about them, is used by the Holy Ghost as a Type of Hell, the place and condition of the damned, and called the Lake of Fire burning with Brimstone, Rev. 19 20. because in that lake called the Dead Sea, and Asphaltitis, is found much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latin Bitumen, which by the Poet Ovid is shown to be a matter apt to take fire, and unquenchable, though by him distinguished from Brimstone, and is a pitchy substance known to Apothecaries, although in some place it is by the Interpreters of the Bible called Slime, Gen. 14. 10. it is called by another Hebrew word, and by a Greek word so interpreting it, Brimstone, Deut. 29. 23. and in the abovenamed place in the Revelation, Ovid's words make it of the nature of Brimstone notwithstanding, Metamorph. Book 14.  

Lurida supponunt faecundo Sulphura fonti,  
Incenduntque cavas fumante Bitumine venas.  
Blue-burnng Brimstone's cast into the Spring,  
And smoking Earth-pitch fires the veins within.   
This place as it is a Figure of Hell in respect of the matter of unquenchable fire contained in it, being a remainder of that Brimstone which being kindled fell from Heaven, and destroyed those Cities, and so likewise was it a Type of Hell in relation to the saltness of that Lake, called also, the Salt-sea (being so exceeding salt that no living creature is found therein) as it were painting unto us the Duration of their Torments, and their bodies preserved from Corruption. All the qualities of this Lake, for which it is by God Almighty constituted a Model of Hell, are not necessarily to be reckoned up, but some of them are sufficient to have been expressed to instruct and direct us, while the other are not mentioned, that we may take pains to search after them. For thus we find in an expression of that Lake, Brimstone sometimes left out of the description, and only Fire mentioned, Rev. 20. 14. And death and hell were cast into the Lake of Fire. But of the Saltness of that place, and as to a Punishment, it is confirmed, Deut. 29. 23. And that the whole land thereof is Brimstone, and Salt, and Burning, that it is not sown, nor beareth, nor any grass groweth therein, like the overthrow of Sodom and Gomorrha, Admah and Zeboim, which the Lord overthrew in his anger and in his wrath. I might take a view of some other things pertaining to this disease of the Leprosy, wherein some other matters are pointed at, but what I have already spoken will be enough to denote what it typifies in the Nature of Sin, and the Punishment. But the great thing which was intended by this strange disease, and for which cause it was sent, and when that was come, ceased to be any more; and the chief Scope unto which the Leprosy by the Wisdom of the Lord aimed, was his Son Christ Jesus, which was then to come; the Leprosy the Shadow, Christ the Substance. And as when the Body comes, the Shadow thereof gives place, in like manner when our Lord and Saviour had suffered the pains of death for the sins of the world, and made us clean being our Highpriest, from our uncleanness, so many as he ordained to eternal life, whom he pronounced clean as a good and skilful Priest, saying, Joh. 13. 10. You are clean, but not all; then afterward began the Leprosy quickly after his death to depart. For the chief thing which was signified by the Leprosy was now come, and the Mystery fulfilled; our Priest was come, and made us clean. For now no such Leprosy found in Palestina nor any where among the nation of the Jews. And the Ceremonies and Rites used in cleansing the Leper do point out our Saviour, and what he did and suffered for us. In the Cleansing of a House healed of the Leprosy, use was made of two living Birds, Cedar-wood, Scarlet, and Hyssop; one of which birds was to be killed over running water in an earthen vessel, and dipping the living bird, the Cedar-wood, Scarlet, and Hyssop, in the blood of the slain bird, and in the running water, and sprinkling the House seven times, it is said, Leu. 14. 52. that with all the forenamed things the Priest shall cleanse the House; and ver. 53. But he shall let go the living bird out of the city into the open fields, and make an atonement for the House, and it shall be clean. Who, to whom God hath given but an ordinary understanding, will not acknowledge here, that the shedding of the blood of one bird (and the other let fly) into running water, and in an earthen vessel, into running water as to go into the Sea; whither all running water is carried, and all rivers run, to be conveyed all the world over, for from thence come all fountains, did signify so much touching the shedding of our Saviour's blood for all the world? Or who can then doubt that the receiving of it in an earthen vessel, did betoken our Saviour's taking our flesh upon him, whose bodies as his being originally from the earth, are called earthen vessels? Nor can we gainsay the flying away of the other bird, one of the same kind, did declare our Saviour's resurrection and ascension into Heaven; as birds are called fowls of Heaven. It will certainly be granted, that the Cedar signified two things; his Cross, as it is a tree, on which he suffered death, and the excellency of his person above all other men; as the Cedar in loftiness excelleth all trees. And eminent men are metaphorically by the Prophet called Cedars, Ezek. 17. 3. 22, 31. and by the Holy Penman 2 King. 14. 9 The Scarlet being lambs wool so died figured his innocent, patient, and bloody death. But the Hyssop a low shrub growing upon the wall, as Scripture calleth it, and in a relation of Solomon's History of Trees is opposed unto the Cedar, the lowest to the highest, and in the Ceremonials appointed in cleansing the leprous House being joined to the Cedar, pointeth at our Saviour Jesus Christ, in his humility, who humbled himself to take our trail nature upon him, yea, the form of a servant, descending from heaven, and disrobing himself of his transcendent glory. With this dipped in blood of the Paschal Lamb were the lintels and two side-posts of the Israelites doors to be sprinkled for ever. Exod. 12. 22, 23, 24. And a sponge filled with vinegar put upon hyssop, Joh. 19 29. was given to our Saviour on the cross; both examples declaring unto us that by the blood shedding and sharp sufferings of him that made himself of no account we should be delivered. Thus God did guide the hearts and heads of all his enemies, though ignorantly and maliicously to set forth the honour of his Son. But David expressly doth by the name of Hyssop understand no other thing, no not in ceremony, but our Saviour Christ himself, where he prayeth unto the Lord, to purge him with hyssop, Psa. 51. 7. Purge me with hyssop, and I shall be clean; wash me and I shall be whiter than snow. As for washing liquid and thin substance is proper; but no other water whatsoever hath the power to make clean and white bloody sins, but the blood of the Lamb of God. So much for these two Prodigious Diseases and their Significations.  
Now I shall show you Reader, that some Remedies and Medicines have also been appointed by Almighty God to typify things of great moment, present, and to come. I could find out some more of this nature, but I hope to satisfy my Reader with two. The First of these two Remedies so significative, is the precious liquor or oil of Balm, whose plant grew not at first in Egypt, and thence by the gift of the Queen Sheba unto Solomon, transplanted into the land of Canaan, as Josephus inconsiderately affirms. For the Holy Scripture declareth the contrary, where it first shows, that the Ishmaelites transported from Gilead into Egypt, Spicery, Balm and Myrrh, Gen. 37. 25. which had not been done, if the Balm tree had grown and yielded Balm in Egypt. Again, Balm is by Jacob to his Sons named among the best fruits of the land, which he was minded to send as a present into Egypt, Gen. 43. 11. And Pliny in his Natural History, Book 12. 25. acknowledgeth that tree to be peculiar to the land of Judea, and therefore not elsewhere originally to be found. I shall not follow much the praises which are given unto this excellent Oil of Balm, by Pliny or other ancient heathen Writers, as of the incomparable sweetness thereof to the smell above all other liquors, nor touching the price thereof, which Pliny avers to have been sold for twice the weight thereof in Silver. Nor will it make much matter what particular diseases, they say, it was helpful against, which is affirmed to have been very effectual against the pain of the Head; and Dimness of sight. But in what God shall here enable me to speak thereof, the Scripture shall be my guide and Experience. The Scripture doth commend this liquor of Balm as an incomparable medicine, taken according to the literal under the mystical sense thereof, against diseases otherwise incurable, and to be a taker away of pain, Jer. 8. 22. Is there no Balm in G●lead? Is there no Physician there? why then is not the health of the daughter of my people recovered? And cha. 46. 2. Go up into Gilead, and take Balm, O virgin the daughter of Egypt; in vain shalt thou use many medicines, for thou shalt not he cured. Likewise Cham 51. 8. Babylon is suddenly fallen, and destroyed; howl for her, take Balm for her pain, if so be she may be healed.  
These were the natural virtues of Balm; but this was not the end and scope of the Prophet, as if he would have the people of Judah in their spiritual disease of sin take and use a natural and outward Remedy pertaining to a Bodily Disease. For what could natural Balm do in help to recover the miserable and deplorable estate of the Egyptians destined to destruction (whose many Remedies mentioned were no other than sundry ways and means affaied to avoid ruin) though they should have gone unto the mountain of Gilead, and fetched Balm from thence where it grew? Besides, how could that medicinable oil prevail to help the fall and destruction of the City of Babylon? For it was not the sickness of the body under which the Babylonians laboured.  
Wherefore observe, that if we must not understand these things according to the Letter, because the disease and pain is not to be taken literally, it behoves us here to find out what is meant by Disease and want of health and Pain; which are of such a nature, as that they can be taken away by Balm in what sense soever taken, and by no other thing; So doing we shall find what I did at first affirm concerning natural Balm to be true.  
I said before, that sins were named diseases, and that Afflictions and Punishments were called by the name of Diseases. I shall yet farther prove it unto you, Psa. 41. 4. Heal my soul (saith David) for I have sinned; and Ezek. 34. 4. The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, etc. In which place the people are likened to a flock of sheep, their sins of errors in Judgement and Life, and Troubles in Conscience, called by the names of Diseases, Sickness, and Breaking of Bones; their Prophets and Teachers are named Shepherds; as often in other places. And when Christ healed men, he forgave them their sins, as healing of men is interpreted forgiving of sins; for when our Saviour had made mention of the grossness of the people's hearts, the darkness of the eyes of their minds, he concludes, they were obstinate and refused to be healed, Mat. 13. 14. and in the same history repeated by Mark, cham 4. 12. this healing is called forgiveness of sins. That (saith the Evangelist) seeing they may see, and not perceive, and hearing they may hear, and not understand, lest at any time they should be converted, and their sins should be forgiven them. The heathens themselves esteemed Vices, Diseases and Maladies of the Soul. Cicero in Tusculane Questions, Book 3. hath these words, At & morbi perniciosiores, pluresque sunt animi. That is, But for the Diseases of the mind, they are more hurtful, and of greater number, meaning, than those which are of the body. Afflictions and Punishment are called by the name of Diseases, when as Sorrow for sin even to despair is called broken bones, Psa. 51. 8. and the same by Solomon is named wounding of the Spirit.  
Wherefore Sins Transgressions and Afflictions being the Diseases of these people the Jews, Egyptians, and Babylonians, and the Remedy prescribed unto them all being Balm, and Balm only, what can hereby be signified, but He that was the only Fountain opened for sin and uncleanness, the only Medicine against these maladies, He that healeth sickness both of Soul and body, the precious blood of him, called by David for his humility Hyssop, for the medicinable quality of his blood Balm? Which counsel in respect of the Times is thus to be applied. When the Jews were without Natural Balm, as now they are, and sick, and miserable, as they also be, and the Spiritual Egypt, and Spiritual Babylon (both which places typify and note Rome,) now tending to destruction, had no Remedy left for their miseries, but all of them by faith in one and the same Jesus to apply that universal Medicine Balm. Which Medicine the miserable Jews deny, and the Roman●sts under value his blood, scarce equalling it to their own merits, and the Virgin Maries love.  
Notwithstanding of such things as do point at matters of moment not only passed, or present, but to come, whether singly or jointly, there is a difference. Some there be which do only in an ordinary manner, and secondarily without any wonder set forth such things; of which sort are the Paschal lamb, betokening Christ who was to be revealed, in his innocency; the Priesthood of Aaron, and the shedding the blood of Sacrifices prefiguring Christ's Priesthood, and offering up himself a bloody Sacrifice: Hyssop betokens his humility, and multitude of things of that sort. A second sort of things there is and Persons, which figure the things forenamed in an extraordinary principal manner, and are accompanied with wonder; these like extraordinary Ambassadors are by the Mercy of the Lord sent to point out great and most weighty matters unto us. The Rainbow was a Seal that God would never destroy the world again by waters. The water gushing out of the Rock in the wilderness of which the Israelites drank, did by miracle and by extraordinary example, and by principal intention prefigure Christ's blood, of which his children drank by faith, 1 Cor. 10, 4. And did all (the Patriarches) drink the same spiritual drink, for they drank of that spiritual Rock which followed them, and that Rock was Christ. Such was the Manna which reigned in the wilderness for the food of the Israelites, the same spiritual meat, ver 3, by the Apostle interpreted, Christ.  
And of this second sort of Signs was Balm, extraordinarily, principally, and wonderfully betokening Jesus Christ. It was a liquor, if we may believe Pliny in the place aforesaid, issuing out of the sides of the wounded tree, and (though not at first) turning to a red colour, so resembling blood, and for the precious medicinable nature of it, most like out Saviour's blood, and by the miraculous ceasing at first (as it may be thought, by that great scarcity of the oil from such a multitude of Trees mentioned in Pliny) of the Balm itself, and soon after of the tree, even to this day, that it was of those Types of Christ, which when he came, ceased to be, and that wonderfully. And to this very time the Prophet alludes, when he saith, Is there no balm in Gilead? Is there no Physician there? even to the later times of the Jews after our Saviour. As if he should have said, Although there be no, Balm, yet there is notwithstanding a Physician there, yea, because there is no Balm in Gilead, look for a Physician in that place, for the Soul-sick Nation by faith in him. Which Lord in mercy make haste to give that miserable people. And of this portending Medicine Balm hitherto.  
The Second Medicine Prodigious showing in part what was present, and what to come, mentioned in Holy Scripture, is the Pool of Bethesda, which cured those which were put therein, with what disease or infirmity soever they were troubled. Of which water and the Medicinal quality thereof, hear what S. John writeth, ch. 5. ver. 2. Now there is at Jerusalem by the Sheep-market a Pool, which is called in the Hebrew Tongue Bethesda, having five porches.  
Vers. 3. In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water.  
Vers. 4. For an Angel went down at a certain season into the Pool, and troubled the water; whosoever than first after the troubling of the water stepped in, was made whole of whatsoever disease he had.  
That the water of this Pool did not by any natural virtue cure all sorts of diseases, I need use no Argument to prove. For although there have been found and now are certain waters, which do cure or help some Diseases, but no waters were ever heard of that could cure other diseases, much less all of what kind soever. The Text itself shows, by what power this virtue was given to the wait, expressing, That an Angel went down at a certain season, and troubled the water, and so at that time and no other it became helpful. This needs no words more to show how wonderful it was, so far from observation of the like and course of all natural Medicines. Wherefore I conclude, that this miraculous Pool was a true and appointed Type of Christ and his blood, because of the universal extension of the curing by the waters; of his blood (I say) which was shed for all our sins and soul diseases, and sicknesses, which by faith it cures and takes away. For when the water was troubled, at that time only it was endued with sanative virtue, which was when the water in its substance resembled blood; at which time of its stirring and troubling the water being made thick by the mixture of the earth from the sides and bottom of the Pool; and when the mixed substance by standing still of the water settled again, the water becoming and losing the likeness of blood, which haply at that time of stirring it might attain in colour also, the medicinable quality vanished therewith. If the water which issued out of the rock in the wilderness was a Type of Christ's blood, for as much reason and more agreeable to outward sense must the water of this Pool be a Figure of the same. Yea, I doubt not but that the water which came out of that rock which signified Christ, should have been a troubled water and thick like unto this, but that a clearer liquor was permitted unto them by indulgence, lest it might offend their stomaches; here a more gross and blood-like water fit enough to bathe in, was more perfectly to paint out our Saviour's blood. And these two waters, the one to drink, the other to bathe, allude to the words of our Saviour, saying, My blood is drink indeed, Joh. 6. 55. and of Saint John, Revel. 1. 5. speaking of our Saviour, that he Washed us from our sins in his own blood.  
Lastly, it appeareth that this Pool of Bethesda, was in all the forenamed respects a Type of our Saviour's blood, and a shadow of him; for after his death, this wonderful quality of curing all diseases left it for ever. So far concerning Diseases and Medicines which were prodigious, showing things, some past, others present, but chiefly things which were to come, principally, extraordinarily, and wonderfully, and among other things which they did signify as with relation to him, they aimed at the Person and Office of Christ Jesus our Saviour.  
But whereas all matters of moment have been ordinarily foreshewn which concern God's glory, and his dearly beloved Spouse the Church, since KINGS and Potentates of the earth are such Persons, as upon whom the good and welfare of the people of God depends, when they are good Princes; but being not so they are not only Persecutors of the Church themselves, but all their subjects follow their Prince's example; a great part therefore of such matters which the Lord is pleased to premonish his people of, whether good or evil, is joined with the Persons and Princes which shall be principal authors of such things. This is manifest in Nebuchadnezars first and second Vision, and in many of daniel's; wherein are foreshewn the different estates of the Four Monarchies in respect of their Princes, and by Ezekiel, chap. 1. in the Vision of the Four living Creatures with four Faces, applied distinctly unto the Church, how those Princes of the Four Monarchies should exercise their authority toward the Jews their Subjects and Captives. Insomuch that not only Josias was forenamed who should be a Pious and Excellent Prince unto the Jews, near three hundred years before his birth, but Cyrus also a heathen Prince, who should be God's Shepherd to help and cherish his people, many years before he was born; pointing and showing them as with the finger, a King, who contrary to the nature of other Princes should send them home freely out of their captivity assisting them in whatsoever they could desire. So it is not without example, that a Prince should be designed by name, (if otherwise by some way equivalent to a name, it will be the same thing) to some great work some ages before he was.  
Now having laid a strong foundation (as I suppose) for what follows concerning the Matter, which I have before affirmed to have been comprehended in the two forenamed Diseases the REKETS and KINGS-EVIL, I come at length to make good my assertion, by making it by God's grace appear to a judicious and competent Reader to be altogether true. And first of all it will be needful that I describe unto you the Disease at large, with the necessary circumstances thereunto belonging.  

The Description of the REKETS.  
THe REKETS is a Disease so strange, and which is therefore to be wondered at, that it was not heard of in our father's times, but began in our memory, and not many years ago, and in that part of the Kingdom, (according to the report of the most diligent Searchers and learned Writers thereof the Authors De Rachitide) which is most healthful, either Dorset, or Somersetshire, not in London, nor in a Marish country, Neither did this New Disease arise from contagion at first, nor doth it now, as the Venereous doth. For no Country was found infected with this malady until England was, seizing upon young infants, not in the womb, not until nine ot ten months of age, lest any man should suspect it might arise from the infection of their parents. Nor doth this Malady accrue by default of the nurse, nor by evil attendance; for it layeth hold wheresoever it pleaseth Almighty God, on rich and poor, even where greatest care is had, and spareth as often such as are much, or altogether neglected. To find out the Cause of which disease, the Physicians have most diligently looked about from one Cause to another so much, and so far as to the stars, but seldom higher, till at the length they acknowledge, They lose themselves.  
And now I proceed to the DESCRIPTION of the REKETS at the full, from the First and Pathognomik Sign thereof through each degree, unto the utmost extent of the same, not as it is in every single Patient affected with the REKETS, but taken, collected, and put together from all and every child's Symptoms which is troubled therewith.  
The REKETS is a disease laying hold on young children about nine or ten months old, in which the Child's HEAD is always OVERGREAT; for when other Symptoms are wanting (which notwithstanding is seldom or never) that One is never absent while the REKETS are present.  
I proceed to the other Signs; all of which are rarely missing together, or if haply, only in the beginning of the sickness.  
With the Head the FACE of the child hath an appearance of SOBER GRAVITY, much differing therein from the looks of other children.  
The NOSE which is the ordinary Purging place of the Head and Brain is dry without distillation of Rheum in those children, and is UNPURGED.  
Those children which lie under this Infirmity are of much more WIT and UNDERSTANDING than others of so small age.  
The TEETH of them, if they were first sound, turn all ROTTEN, and fall away, or else they TOOTH very LATE.  
The ARM-BONES become CROOKED.  
The WRIST-JOYNTS and ANCLE-JOYNTS grow KNOPPY, called DOUBLE-JOYNTS.  
The FLESH of the whole BODY is PINED.  
The BELLY appears OVERGROWN.  
The RIBS toward the Breast are found VERY THICK, and the EXTUBERANCIES named KNOTS.  
The SHINBONES of these children RISE very HIGH, and appear SHARP, HIGH in the MIDDLE, and DECLINING ABOVE and BENEATH.  
Their THIGH-BONES and LEG-BONES are CROOKED.  
The BREAST like in shape for sharpness to the BREAST of a FOWL, and KEEL of a SHIP.  
The use of their FEET, although when they were younger they could walk, is TAKEN AWAY.  
Lastly, not only their stature by the bending of their Leg and Thigh-bones is shortened, but their GROWTH is HINDERED.   

The REMEDIES vulgarly commended against the REKETS.  
I Shall not have any thing to do here with those various Remedies which have been invented against this disease. Nor indeed is it easy to set down the greatest part of them, many of which and of the best of that sort are compiled in that Learned Treatise De Rachitide. But I shall reckon up such Remedies as as are Empirical, and go current among the people universally, nothing depending upon Reason and Experience together as others do; although these also have had their influence upon, and gotten credit (I know not for what cause) among the learned also. Of this sort are Three in Number.  
1. REMEDY is SWINGING such children from side to side, TOSSING them UP and DOWN, and Turning them TOPSEY TURVEY.  
2. LIFTING the sick children up by the ARMS. 3. Letting them BLOOD BEHIND the EAR. So much at present for the DESCRIPTION of the REKETS and REMEDIES; I come now to the other Disease called the KINGS-EVIL; the REKETS answering to EVERY SICK HEAD, the KINGS-EVIL to the WOUNDS, BRUISES, and PUTRIFYING SORES described in the forenamed place by Isaiah. Which later Disease is not wonderful in itself, I confess; for what nation is there which is not and hath not been troubled with that disease which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latins Struma, and Scrofulae? but how many nations are there whose Kings have such a Divine virtue given unto them, that with the Touch of their Hands they can heal this Evil, beside the KINGS and QUEENS of ENGLAND, and the FRENCH KING? This power God hath bestowed neither upon any Prince, nor private person beside. Which cure is performed at this time by our ROYAL SOVEREIGN'S HANDS, he truly acknowledging in the rite of healing, GOD to be the AUTHOR thereof, in these words, I TOUCH, and GOD HEALS. For as the former Disease the REKETS is a wonderful Disease in its Nature, this is much more to be wondered at in the CURE. What notable Cures have been done in QUEEN ELIZABETH'S time by her Royal Hand, read the Learned Treatise of D. Tooker de Charismate Sanationis. Let those which doubt hereof (which I know some do, which nevertheless love and honour the King) repair to the Court with his Majesty's leave, and there behold multitudes touched by his Royal Hands, and comparing the condition of such who have been touched afterward with what it was before, shall find this virtue ascribed to his Majesty, true, and so resolve their doubts. Yet what doth this wonderful Remedy work in the minds of those which behold, and feel it, more than wonder and astonishment? Doth it cause any other effect in the most wise and learned? Certainly it doth not; only they account the utmost of the thing to be a singular blessing to our Nation whose King God hath endued above other Princes with such a blessing to his subjects. But we know that miraculous mercies have been Signal also; else the raising of the dead man by the touch of Elisha's dead body. 2 King. 13. 21. and the restoring of life unto the child of the Shunnamite by him had not been wrought, but to show the virtue of Christ's death, and the applying of Christ unto us, who are dead in sins, as the Prophet joined his own unto the child's body, 2 King. 4. 34. although they were mercies withal. Moreover it increaseth the wonder of our King's Gift of Healing, that his power extends not so far, as to heal all other diseases, like as the Struma, why not the Fever, the Gout, Palsy, etc. and that all Patients, and why every one, receive not benefit by his Royal Hands? All this must of necessity cause wonder in those that consider all this, even to astonishment. But wonder never was the utmost end, for which the Lord at any time did send his Miracles; which indeed is nothing more than an enthralling and captiving of the understanding and reason, that it can move no farther; which comes short in us of the end which the Lord aims at in his marvellous works. Much less doth wonder distinguish one work from another. Our Saviour did his Miracles to show, and make them know, he was the promised Messias, which when they saw, all men (as the Evangelist tells us) marvelled. But did this effect answer the end which the Lord intended thereby? Plainly it did not. Much less doth astonishment and amazement at the sight of the Lords mighty and strange works, make any the least difference between them; but that one Answer must be given of them all; as, I wonder at these strange things, or, God knows what they mean. Admiration indeed is the way which God hath ordained for men to look up for a higher Workman than ordinary (as when a man is led into a maze or labyrinth, he is taught by nature to seek a way out) which needs must be the Author of so great a matter; and as the work itself is not light and vulgar, that is wrought, so must it be for some extraordinary end, which ought to be sought out.  
The wondering at these two Diseases hath seized upon many, but it hath pleased Almighty God of his mere mercy to make known unto me the Causes why they were sent, his love unto King Charles TWO, and his Pity toward the long distressed people of England, by the Gracious and Happy Government of our Royal Master: For what am I in knowledge or learning more (nay I am less) then others, that I should attribute the knowledge of these Mysteries to myself? But in a time of great wickedness and affliction, in a time of the sadness of my heart, presently after the Lord had delivered me from a sickness past hope of recovery, about ten years since, (which is not hard to prove) the Lord made this known unto me (Blessed be his Holy Name) so that there is nothing altered in the Interpretations, saving that of late some few things have by God's Grace been added as an enlargement.  
But that I may find out the signification of the second Disease the KINGS-EVIL, it will be necessary that it be enquired, whether the cure of this Disease hath always been performable by our Kings of England, and if not, who, and what he was, who first of our English Kings had this Gift of Healing given unto him, as it is called the Disease of the KINGS-EVIL for being cured by the King.  
The Gift of healing the Struma now called the KINGS-EVIL, we shall find to have been given by the Lord, first of all Kings of England, to King Edward III, before the Conquest, commonly named Edward the Confessor, by the following words of Ailredus, Abbot of Revesby, De Vita & Miraculis Edwardi Confessoris, among the ten English Historians, printed at London for Cornelius Be, 1652. page 390. Adolescentula quaedam nuptiis tradita duplici laborabat incommodo; nam faciem ejus morbus deformaverat, amorem viri sterilitas prolis ademerat. Sub faucibus quippe quasi glandes ei succreverant, quae totam faciem deformi tumore faedantes, putrefactis sub cute humoribus sanguinem in saniem vertebant, indè nati vermes odorem teterrimum exhalabant. A little after he annexeth this which follows, Jubetur autem in somnis adire Palatium, ex Regiis manibios sperare remedium, quibus si lota, si tacta, si signata foret, reciperet ejus meritis sanitatem. In English thus, A very young woman which was married, was afflicted with two infirmities, for her face was not only disfigured by a Disease, but she was barren also, which drew away the affection of her husband from her. For under her jaws there grew a sort of kernels which by their swelling made her look deformedly, and the humours corrupting under her chin, turned her blood into mattur, which breeding worms sent forth a very stinking savour.  
At length she was warned in a dream to go to the Court, and that the King should cure her, so that if she were washed, stroked, and signed by the King's hands, she should receive a perfect cure by the King's merits. Then this Author declaring her repair to King Edward's Court, and likewise the performance by the King in the Ceremony, of what was desired, adjoins to his former Discourse that which follows, Subitò ruptâ cute cum sanie vermes ebulliunt, resedit tumour, dolour omnis abscessit, ammirantibus qui aderant tantam sub purpurâ sanitatem, tantam Sceptrigeris manibus inesse virtutem. that is, All on the sudden the skin breaks, the worms, and mattur drop out, the swelling falls, all the pain goes away, all that stood by being amazed to see such a cure to be performed in Royal Robes, and such virtue to proceed from hands which held a Sceptre.  
For not only the mention of healing the Struma in this manner is first found in the History of King Edward, and the praise thereof attributed to him, but those last words of Ailredus, Ammirantibus qui aderant tantam, etc. declaring, that those which saw this cure performed by the King, were thereupon amazed seeing so strange an effect, do argue, that this kind of cure was not performed by any other King before, nor by himself until this time. And to this Prince Tagautius a French Writer ascribes the first cure of this disease in such manner in England. Institution. Chirurg. lib. 1.  
In the next place, let us consider the Nature of the Kings-evil, which is a Malady most like to the Disease in Isaiah, spoken of before, consisting in Bruises and putrified and corrupt Sores; and to this we may join the other part of the Description, in Wounds also. For what are those apostemous Swellings in this Disease, but of the nature of Bruises, which contain corrupt blood or 〈◊〉 in them: And nothing more common in the Disease then Corrupt and Mattury Ulcers. And wounds are properly taken for solution of continuity, as Physicians call it, without sanics or corruption, and from an outward cause, so the word here expounded wounds signifies such a solution of continuity, and is a part of the disease of that state, not of sin, but of suffering, from cruel men and unjust: as in this disease of the Kings-evil, where the swellings, if the bones be rotten, or the corruption cannot otherwise easily break out, are oftentimes wounded by the Chirurgeons knife.  
Thirdly, We are to consider more accurately the Person to whom the Lord first gave this great Gift of Healing the Kings-evil. First, in respect of his DIGNITY and DESCENT; Secondly, in regard of his ORDER and PLACE of SUCCESSION. Thirdly, in the addition of his new SIR NAME. Fourthly, In respect of his ADVENTURES. For all which in few words this may suffice. First, he was by his DIGNITY King of England, and by his DESCENT King Edward III before the Conquest was the natural and legitimate son of Egelred, which Egelred was the son of King Edgar, and younger brother unto King Edward TWO, who for that he was innocently murdered by the counsel of his Stepmother (as is supposed) Queen Alfrith; after that he had reigned King a very short time, was surnamed the Martyr; according to Ailredus in the said History, pag 409. speaking thus, Adorat interim boati regis & martyris Edwardi hujas nostre pricipis patrui praeclara solemnitas, qui ab impiis sine culpâ perc●●ptus creditur innocentiae martyri● coronatus, that is to say, It was upon the great Feast day of S. Edward King and Martyr, Uncle to our Sovereign that now is, who, for that he was causelessly murdered by wicked 〈◊〉, is believed to have received the crown of martyrdom for his innocence.  
Thus much for this K. Edward's DIGNITY and DESCENT, who first of our English Kings healed the KINGS-EVIL.  
Secondly, for what concerns this King Edward in his ORDER and PLACE of SUCCESSION; he being the brother's son (as was abovesaid) to Edward the Martyr, was notwithstanding the Fifth King in ORDER and COURSE of reigning from the former Edward, taking both terms inclusively, and accounting those Kings which reigned together for one, and by the name of one, of which Holy Scripture affords us more than one example. Thus Edward the Martyr the First, Egelred the Second, Edmund Ironside the Third, Hardicanutus the Fourth, Edward the Confessor the Fifth.  
Thirdly, for his new SURNAME the CONFESSOR; that he was ordinarily called Edward the Confessor, and for his HOLINESS, witnesseth Henry Knighton Canon of Leicester, in his first book. ch. 8. De Eventibus Anglia, Iste supradictus rex sanctus Confessor dictus est Edwardus III, saith he, that is, This holy King Edward III was named the Confessor. Whereunto add the words of the Chronicle attributed unto John Brompton Abbot of Jereval, pag. 956. of the Edition, 1652. Iste rex Edwardus ab infantiâ deum diligens bonas consuetudines suas primarias pro honore terreno non commutavit, fed cunctis diebus magis ac magis omni sanctitate, casitute, humilitate, & munditiâ Deum & sanctam Ecclesiam dilexit, panperesque ob amorem Dei tanquam fratres suos charos habuit, & dilectos, & nos largis elecmosynis aperto cord, & voluntate bona saepe respexit, & plures in Angliâ statuit leges bonas, quae pro majari parte adhac in regno tenentur. Which in English is, This King Edward the Confessor from his childhood fearing God, did not change his wont goodness for earthly honour, but daily increased in all kind of sanctity, chastity, humility, and purity, loving God and holy Church, and such was his love toward God, that he loved the poor tenderly, accounting them his brethren, and bestowing large and continual alms upon them in singleness of heart and true affection, and enacted more good laws in England then were before, which for the most part are of force in the kingdom at this day.  
Fourthly, In what pertains to King Edward the CONFESSORS ADVENTURES; he was by reason of an Usurper forced to shift for himself, and to live as a banished man in Normandy; for so writes Ailredus, De Sancto Edwardo Confessore ac Virgin, pag. 366. in the forenamed Volume of Historians, Edwardus frater Edmundi filius Edelredi, qui in Normanniâ exulabat, that is, Edward the brother of Edmund (Ironside) who lived in Normandy in Banishment. From which place of his exile he was sent for, by the testimony of the History called John Bromptons' Abbot of Jerevall, not written but set out by him, Edwardus à Normanniâ vocatus, King Edward (saith the Historian) was sent for out of Normandy. But how welcome the King was, and to whom, Let us hear the words of Ailredus in the place aforesaid, Veniens igitur in Angliam Edwardus ab universo clero & populo cum maximâ exultatione suscipitur. But when King Edward came into England (saith he) he was welcomed by all the Clergy, and People of the land with all expressions of joy; and some of the reasons of that great and universal gladness are in the same place expressed by the same Ailredus in this manner, Homo mansuetus, & magis pace quam armis regnum protegens, habebat animum irae victorem, avaritia contemptorem, superbiae expertem. which is, He was a mild Prince, who defended his Kingdom more by peace then by war, of such a frame of mind that he could bridle his anger, hated covetousness, and was void of all prids.  
Now I shall by God's grace show unto you, in what manner it hath pleased Almighty God out of these Two Diseases the REKETS and KINGS-EVIL, to foreshow unto us our Public SINS and MISERIES, and the AUTHORS of them, and DELIVERANCE from them in One, and the SINS we have been publicly guilty of, and our MISERIES which we have within these twenty years undergone, with the PERSON who shall by GOD'S mercy deliver and set us free from these long and miserable afflictions in the Other, KING CHARLES' TWO our DELIVERER. Of which Two Diseases I will and may affirm justly, That if it be probable, that the Lord hath been wont to foretell Great Troubles to Nations and Kingdoms, and the issue of them, and if it be certainly true, that in all respects no Nation under Heaven upon whom the Name of God or Christ hath been called, hath felt such miseries and so great in so short a space as the English have done in the last twenty years, unless they have been predicted by the REKETS and KINGS-EVIL, there was never of these great things any Divine Forewarning mentioned in any History. Much less was any Prediction like to these, but such as did quickly vanish after their appearance, in a moment, as it were; or if any have been of longer continuance, their matter and argument hath not been so copious. But these Two Diseases the REKETS and KINGS-EVIL have been stable and constant, the eldest of which in the Prodigious Healing thereof hath continued six hundred years. The former of which, as the Leprosy in time of the Law, was to typify the Great Cleanser Christ Jesus our spiritual King, who was anointed with oil of Grace above his fellows, and as the Balm of Gilead, and Pool of Bethesda were made to foreshow that Merciful Physician, who with his blood should heal our sins and miseries, and wash us from impurity, was determined to show God's Providence, Power, Justiee, and Mercy to poor England by the Hand and Government of his anointed Servant K. CHARLES II. Whose Person, I say is with the other evils designed in the second Disease the KINGS-EVIL. He is that Physician to cure those wounds and putrified sores, which our State-Physicians (as they have been often called) have made and caused. The things which are foreshewn are in General, our Sins, and our Calamities: 2. The Authors, those that have caused our miseries, and 3. he which shall be our Deliverer. The method of this discovery is plain, for the Persons which have been and shall be the Authors of these contrary effects, are plainly described, as if it were by their names, these in the one, this in the other Disease. The Sins and Calamities which some have been guilty of, and which almost all have suffered, are shown unto us, as under the Allegory and Type of Diseases in so plain a manner, as that the Diseases are nothing else but in every part and circumstance living pictures of what we have done and suffered, and but Metaphorical names of the very things. And either they are the very pictures and likeness of the things which I would have them signify, and in this respect we give their natural signification, or else, they are Metaphorical expressions of such things, and bear some good proportion unto the things which I show they typify. Which Metaphors are not wrested and strained, but easy and taken from Holy Scripture, and used here in that signification in which they are there used. Nor is there any Trope or Figure which is less hard to be understood, nor more usual in our mother tongue, or the Latin, Greek, or Hebrew tongues than Metaphors; insomuch, that for using of names to certain things, we do not only commonly, but by necessity, borrow the names of other things, that is, use Metaphors. Such are these expressions in ordinary and familiar use; To be in high or low place, that is to be honourable, or without honour, and it is taken from places high and low in a Physical notion; so to be poor, when there is little flesh upon any creature, is borrowed from that word which properly signifies want of things necessary, but is made to signify, being lean, etc.   

The SIGNIFICATION of the REKETS in each particular.  
FIrst of all, let us examine the Name of REKETS, and therein shall we find the names of those men which have caused our miseries. The word Regentes is a Latin word signifying those that are Rulers and Governors, whether in the highest or in a lower degree indifferently, from rego to rule; from which Latin word Regentes is derived a French word, and English, given to such a Person which exerciseth Regal authority though not a King, as the Queen wife to the French King is by courtesy called Queen Regent to distinguish her from the Queen mother, as if she had regal authority, and like to the King. The Vice-roys of Scotland are called Regent's of Scotland. This is the thing; Governors taking upon them Regal authority, not being Kings, and under Kings, are meant by this word REKETS, with no greater alteration of letters, but the very same which hath been found in our English tongue elsewhere. For of Regent's leaving out the letter (n) is made Regets, as of Tenent, which signifieth an opinion maintained by a man, is made Tenet, signifying the very same thing, the letter (n) being omitted there also; both which words, we know, are used promiscuously at this day. And both Regent and Tenent Participles of the present tense, and this from Teneo. Then in Regets the letter (g) is turned into (k) and of Regets is made REKETS; which change is also found in our English tongue. Ghaucer in the Shipman's Prologue, no. 13. saith, 
His barge was called the Maudelain.  For that vessel which the Poet there, and Barclay in his Poem called The Ship of fools, in sundry places calleth a barge, we at this day do name (as is well known) a bark, with the like mutation of (g) into (k). For the calling of it, as we do, REKETS pronouncing of it as if it were written with (ay) in the first syllable, there is little difference in the sound whether it be written with (e) or (i), for the letter (ay) there sounds not full, but like the sound of (e) insomuch that sometimes (e) is pronounced like as we would have (ay) pronounced in RIKETS written with an ay. Thus is the letter (e) ordinarily pronounced in end, metre, Peter, etc. and in Devonshire well puteus is uttered as if the vowel and the word were the same with will voluntas.  
Thus in the Name of this Disease are in the first place discovered those men who were the AUTHORS of our late CALAMITIES; for according to the Name of the Disease they were not Kings, but such as took upon them REGAL AUTHORITY. For the Disease is not expressed by a word of the singular number REKET, but plurally REKETS, since not one single person, but many were the causes of our miseries. And in this Name the Cause is put for the effect, for that those men were the cause of our evils, the evils are called by the Names of such who were the Causes of them. The Effects of Original Sin are called the Old man in relation to Adam, who was the fountain thereof, Regeneration and Holiness called the New man directing unto Christ Jesus, the worker of it, in Holy Scripture, by a Metonymy of the Cause put for the Effect. Thus our unjust and usurping High Governors being by the Name of the Disease marked out unto us; the Nature and Symptoms of the Disease do portray unto us their cunning, fraud, combinations, injustice, cruelty, with the rest of their eminent Sins.  
In the Disease itself let us first consider the Pathognomik, and most constant Sign and Symptom thereof, which is the HEAD OVERGREAT. For the understanding whereof if we call to mind, that in Holy Scripture a HEAD is a GOVERNOR, or person chief in rule, as where the Princes of the Tribes are styled, the Heads of the children of Israel, Numb. 13. 4. and when the Husband is named, Head of the wife, Eph. 5. 23. (for Head in both Testaments is near seventy times set for the chief, and for Rulers) and that it is proper not only to the Hebrew, but to the Greek and Latin nations, and to our own language, to call Magistrates and Rulers our Heads, we will not I hope deny, but that it is fitly enough expressed by the OVER-GREATNESS of the HEAD, describing the OVER-GREATNESS of such men, by assuming unto themselves, and growing to so great POWER, to have been the most certain and unremovable cause of our late afflictions. For much power is called great power, where the Angels are styled, Greater in Power, 2 Pet. 2. 11. By the Greatness of the head therefore is very aptly set out unto us the taking and gaining toomuch power to have been the first and great cause of the misery, which we have undergone from those which were set over us.  
In the next place, the SOBER GRAVITY of the FACE of such children comes to be examined, and we may join thereunto the more than ordinary WIT and UNDERSTANDING found in such children, far beyond what is found in others of that age. This argues in what sense and signification head is to be taken, that is, in no other than as a HEAD of WISDOM, Counseil, and GRAVITY; this last being a discreet behaviour of a man such as may serve for the begetting of awe and reverence in inferiors, that their governors be not despised; and this is expressed in, and mesnaged very much by the SADNESS of the COUNTENANCE, Eccles. 7. 5. Anger is better than laughter, for by a sad look the heart is made better.  
And whereas it is observed, that the NOSES of such which are troubled with this Malady are UNPURGED, remaining dry without distillation of Rheum, which in other children abounds; this is to let us understand, that these our swelling heads which thus ruled over us, although they seemed to cleanse themselves, by removing Malignants, which they named PURGING of the HOUSE, again and again from sitting among them, yet did not these Heads PURGE THEMSELVES from, nor yet cast out from among them Malignity and Malignants, but did notwithstanding retain in themselves their sins and vices, such as least become a Court of Justice, Oppression, and Delay, among many other less scandalous sins. PURGING in the Scripture is casting away the FILTH of SIN, 2 Tim. 2. 21. If any man (saith Paul) therefore purge himself from these, he shall be a vessel unto honour.  
From the Nose I come unto the TEETH, which in such children become all ROTTEN, and FALL out, or else beyond the custom in other young children, they for a great space TOOTH NOT. The Signification whereof that we may understand, we are to consider that the TEETH are those Bones which God hath given unto us for grinding and CHEWING MEAT by which the body is nourished. We likewise knowing that PREACHING of God's word is termed FEEDING of God's flock, because thereby is administered unto the hearers FOOD for their SOULS, for it keeps the soul by that profitable knowledge (knowledge being hungered after by the soul as meat by the body) from eternal death to everlasting life, in feeding upon Christ by faith. Well therefore may those PASTORS which prepare, by breaking it after grinding in their minds and hearts, the Bread which came down from Heaven contained in the Holy Word, be accounted, and be typified by TEETH; in which sense the same are to be understood, Cant. 4. 2. Thy teeth are like a flock of sheep that are even shorn, which come up from the washing, which all of them bear twins; and Chap. 6. 5. Thy teeth are as a flock of sheep which go up from the washing, whereof every one beareth twins, and there is not one barren among them. The TEETH of the CHILD of GOD, whereof the King is Head, are the PREACHERS: the ROTTEN TEETH are to be expounded such Ministers which being CORRUPT and UNSOUND in their LIVES, DOCTRINE and FAITH (unto all which the Holy Ghost in Scripture gives such names) have been removed from the Church.  
But NOT-TOOTHING and LATE-TOOTHING doth imply that SOUND PREACHERS which should painfully, skilfully, and uprightly prepare nourishment for the Body of Christ which is his Church, should here in England, be MUCH and LONG WANTING, withdrawing and hiding themselves, leaving the mouth empty as it were, those places where they should be fixed, as it hath proved most true also in the event, because of unlawful oaths and engagements against their Sovereign, to be laid upon them, which with a good conscience they could not submit unto and for the like un just causes.  
The ARM BONES of such children as labour of the REKETS turn CROOKED, the Mystery whereof we shall find by Scripture phrase. ARMS in God's Word noteth sundry times military Forces and ARMIES, and this not without just reason; in a fleshly arm men put their confidence and the strength thereof, for by the strength of their arm they yield their sword for offence and defence, The Arms of the wicked shall be broken saith David, Psa. 37. 17. and in armed men, the strength, multitude, and valour of them Princes place their confidence. In this sense Arms are to be taken, where God speaking by his Prophet and foretelling the destruction of the king of Egypt's forces by the King of Babylon's army, nameth the forces and armies of them bo●● Arms, Ezek. 30. 22. I will break his (Pharaohs) Arm, and ver. 24. And I will strengthen the arm of the King of Babylon. Now let us search in the same place for the meaning of this word CROOKED. Here we may find, that whensoever men once ENTIRE, and as it were STRAIT, (which figure in the limbs is the just and proper shape) shall become by what means soever, BOWED from their former STRAIGHTNESS; and turn to be worse, they are for this declining accounted and reputed CROOKED. For which cause the Israelites are entitled a crooked generation, Deut. 32. 5. and for the same cause the people of the Jews are by S. Paul, who formerly had walked in the ways of the Lord uprightly, which the Gentiles had not done, meant, where he saith, Phil. 2. 15. In the midst of a naughty and crooked generation. Hereby the Almighty and Just Lord by inflicting such CROOKED ARMS upon our children, doth not only punish us mediately in the persons of them, but would have us to be premonished, that by the Sign of CROOKED ARMS, he was for our sins sending against us our own not Army but ARMIES (because in Two places) by SEA and LAND, which ought to be and were at first strait and ENTIRE, but started aside and revolted from their former integrity, and overruled those which gave them their power, and put the sword into their hands. Which was most conspicuous, when by the Army, and the bare name thereof, no particular accusers once named, the principal in the Parliament of such who stood for their King and Country, were seditiously impeached of high crimes.  
The WRIST-JOYNTS and ANCLE-JOYNTS become KNOPPY, and are commonly called DOUBLE-JOYNTS. Here the Arms are joined with the Hands in such a firmness that the joints thereof are of a double strength, that is to say, of a much greater. The HAND is the more noble and principal member, is proper to man alone, receiveth the WEAPON and WIELDETH it, and secondly giveth DIRECTION to come and go, and what should be done, as the Psalmist expre●●●th it, Psa. 123. 2. Behold, as the eyes of servants look unto the hand of their masters, and as the eyes of a maiden unto the hand of her mistress, showing how by the hand and beck thereof direction is given from masters and such as have as great power unto their servants, and those which are under their authority. Moreover, by this knoppiness of the joint strength is increased in that part. Which if we take together an Arm and Hand most strongly compacted, it designeth most aptly, That both the Arms, that is, Armies by Sea and Land, should in an extraordinary manner combine and unite with their chief Commanders and Generals, which do receive and mesnage the sword, unto whom as into the Hand it was committed. Those Generals, Major Generals, &c, were the Hands to direct to bid come, and go, and show what should be done; All the Forces under them receive direction from them, and obey their commands. It farther signifieth, by this unnatural doubling, and knoppiness of the joint; above what is by nature necessary and should be, that certain of the Generals and chief Commanders would in such a manner unite with the Soldiers; as it appears, when they so strongly combined with the Armies, that neither the Laws of God nor man and oaths of fidelity made by them for the King and Parliament, could separate them, or divide them in their unlawful combination against them whom they had sworn to obey.  
Beside the Greatness of Power, the PINED BODY of the patient, and the BELLY OVERGROWN do infer, that these our Heads should get unto themselves another kind of greatness, becoming Great in Wealth and Riches, while the Body of the Commonwealth pined away, and waxed exceeding poor; the word poor in our mother tongue signifying properly want of necessaries, and metaphorically, want of flesh; yet so ordinary is this Metaphor, that it is even to women and children so common, and so well known, as if it had been said lean; and well may these two be signified by that one word, because one is ordinarily an effect of the other. But the Commonwealth the Body, which is no other in persons then the Mystical Body of Christ our Head, aught to have a proportionable nourishment with the Head, even as it is in the Mystical Body the Church in spiritual things; for of it S. Paul speaketh, Eph. 4. 16. that it is fitly joined from the Head to the Members, and maketh increase of the body to edification. So ought the Body of the Commonwealth receive meet and proportionable nourishment with and from the Head. The BELLY ought to prepare nourishment for, not steal it from the BODY. But how contrary hereunto have our Heads robbed our Body, and that which ought to have prepared nourishment for it, not consumed it all, the Belly growing full and swelling, and left England in a starving condition! For whatever was pretended by them, their Belly was their God. The ANCLE-JOYNTS likewise in this Disease grow KNOPPY and are DOUBLE, as the former; the Mystery will better be discovered, when we shall come to examine the nature of the Thigh-bones, and Leg-bones, and what is the meaning of their being crooked.  
Whereas the RIBS of such diseased children about the ends, and toward the breast are found very THICK, and therefore named DOUBLE, and the extuberancies named KNOTS, and by this means, as the forenamed Wrist-joynts, and Ancle-joynts, are made necessarily much stronger thereby than such as are without such a thickness, Consider this which follows. RIB doth typify in the REKETS no other thing then what the same word doth signify in the Holy Text, without any forced interpretation, application, or any other way or manner of straining thereof. Consider therefore the words of the Prophet, Dan. 7. 5. And behold, another Beast a Second was like a Bear, and raised up itself on one side, and it had Three LIBS in the mouth of it, between the teeth thereof, and they said thus much unto it, Arise, devour much flesh. Three coasts of the world (saith Learned Broughton) from the place which before it held, West, North, and South, as it is declared. Cham 8. 4. and it is to be expounded of the Persian Monarchy, and of the conquests of the Persian Kings. In which place it is plain enough that RIB is the mystical name of a COAST; as our English name COASTS is nothing in name and thing properly but RIBS, from the Latin. For in the utmost parts of Kingdoms, and confines of Territories are placed the chiefest forces and strength to defend the inward parts of such Dominions; as the RIBS are made of strong bone to defend the Heart and vital inward parts.  
By the DOUBLING of the RIBS in this Disease is not only foreshewn the doubling of the Forces on the Land-coasts, which hath been fulfiled evidently before our eyes in our Castles and Citadels, which those Usurpers thought to secure themselves by, but specially is signified, the great strengthening of the land by an extrordinary great Navy of Ships, in which they placed their greatest confidence. And it is held for so great an advantage which we of this Nation enjoy above all others; the strength and multitude of our Ships, that it is almost grown into a Proverb, to say, The walls of England are walls of wood. So significatively the Knops of the RIBS are called KNOTS, which is a kind of fast and sometime indissoluble binding of a thing, noting unto us, that by thus guarding the Seas with such a multitude of strong Ships, they judged they were so fast and so secure that all the world could not undo them. And so much have they boasted. The reason farther why Ships are signified by Ribs, is because Ribs do much resemble Ships in the crookedness of their figure. Virgil giving an Epithet to Ships calleth them, Georgic. lib. 1. curvae carina, and in Aeneid. lib. 6. curvae puppes, that is, crooked Ships; in respect both of their keels and sides. And as the English word RIB, is given to Ships, so the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is attributed to the Side bones of a man, and to the Sides of the Ark.  
The strange RISING of the SHINBONES in this Malady which are the middle and forward part of the BONES of the LEGS cannot well be understood until we first know what is to be understood by the Thigh and Leg-bones, and the crookedness of them, the knoppiness of the Ancle-joynts, and the disproportionable rising up of the SHINBONES, in their significations.  
The THIGHS and LEGS are distinct parts, yet in Holy Scripture they oftentimes go under the name of the Legs both. Their office is to support and bear up the body from falling, and in their figure ought to be upright and strait. The Two Houses of Parliament under his Royal Majesty our Head, are the Supporters of the whole Body the Kingdom, while by them are enacted good Laws, and they maintain the good and punish the evil by doing justice, and not delaying it, withoutwhich nor Kingdom, nor State can long stand. Often in Holy Scripture is impartial doing of Justice called judging uprightly, Psal. 58. 1. Do ye judge uprightly? and Psa. 75. 2. I will judge uprightly. For he that favoureth one more than another inclineth his ear to hear, or face to look upon, or hand to receive a gift from him. They are the LEGS who ought to have been UPRIGHT and STRAIT in judging uprightly. But did they not start aside from their former and first uprightness, in wresting of Judgement, and delaying of Justice: and because of such intolerable delays we had not justice from them strait. The THIGH BONES were the first Parliament.  
The LEG-BONES under them are the next succeeding Parliament, not as they were indeed, but as they assumed the name unto themselves, the Leg-bones being of the nature of the thigh to sustain and bear up the body, are for their common office and union, I doubt not, called by the same name both legs. These later bones in such children are more crooked and more ordinarily, than the thigh-bones, and do portray unto us, That the succeeding Parliament which followed the first did carry themselves with less uprightness, and did more often transgress the rules of Justice then those which were their predecessors. Of the truth of which assertion there are too many examples.  
To the Legs are joined the FEET, but under them, principal instruments of moving the body from place to place, whithersoever we have a mind to go, so that no going without them or even standing. The feet of such children joined unto the legs with STRONG KNOPPY ANCLE-JOYNTS, is a proper Type, How all men in place and power receiving them from the later and succeeding Parliaments, should by wicked cunning, and by imposing on them unlawful. Oaths and Engagements be made fast to them thereby, to secure that usurped power, well knowing, that without such instruments so compacted, they could not go forward in their designs, nor themselves stand.  
Concerning the irregular shape of the SHINBONES in such children, first let us examine the thing itself, and then desiring Gods help, I shall search out the hidden Mystery. For the former, in a word. The figure of the bone is a RISING forward of the BONE upon the SHIN very HIGH in the MIDS, and ABOVE and BENEATH RECLINING. Which figure doth as it were in a picture represent and declare unto us, that great sin of which the succeeding Parliament (a part I mean of the first, and left behind in the House of Commons) was guilty of. For this rising of the bone is not in the Thigh but Leg, which I showed to signify not the former but the after Parliament. Now although this enormous figure appear in both legs, as if both Houses were guilty of that sin, it is not so to be understood, but that part which sat in the House of Commons. Two suffered upon the Cross beside our Saviour, both are said to have railed upon him, yet one only was meant, the other was a true penirent, and honoured our Saviour. The Mystery of these bones is, That this part of the House of Commons should raise themselves too exceeding high, and whereas the FIGURE of such bones doth manifestly paint the instrument by which our innocent Sovereign lost his life, the EDGE of an AXE, that out of their mouths would proceed that bloody Instrument (as out of the mouth of Christ a twoedged sword is said, to proceed, because that which is commanded to be done, comes out of the mouth which enjoineth it) by which our Sovereign should lose his Royal Head.  
This figure indeed is not like unto the Axe, wherewith his Majesty's life was taken away, for the edge thereof is strait and not at all reclining, but being like the Axe which is carried before Traitors, of such a shape as they commonly call glancing, doth more plainly and fully declare the person and dignity of the King, then if the shape of the edge of the other had been made upon such children's legs. Otherwise being even, if the Shinbone had been never so sharp, it could not so easily have been apprehended to signify an Axe. Again, every one that suffers death as a Traitor hath not such an axe, or any born before him, when he goes to his trial; but such only as are persons of high degree. For which cause the Lord would not that such a monstrous example of hypocritical and but once paralleled wickedness, that an innocent King should be accused, condemned, and suffer as a Traitor, against express vows, should not be written in visible Characters for the eyes of all men.  
In the next place I am to consider, that these diseased children, although when they were younger they were able to walk, afterward in this Disease the use of their FEET is TAKEN AWAY. We find in Holy Scripture that Walking is working in Performance of proper Duties, whereour Saviour Christ declaring his resolution not to forbear to preach and heal the sick, he saith, Luk. 13. 33. I must walk to day and to morrow; and he admonishing his Disciples of their duties, bid them, Joh. 12. 35. Walk while ye have light. So these Great Supporters of this Kingdom's body when they sat in Council together, and to do Justice and Judgement, when at first for a while they began to walk how soon after did they leave off performing chief duties, and do nothing at all to the oppressed, or worse. For the duty of our Parliament is to do that under the King, which God enjoined King Solomon to do, 2 King 6. 12. To walk in his Statutes, and to execute Judgement.  
The last of this Disease is, that children's GROWTH, is HINDERED; whereas some continue Dwarses hereby for ever. And as these children are hindered in their growth, so most certainly and fully doth the Antitype answer hereunto, showing that those people which should be sick of these Regent's, should grow neither in Grace, nor Riches, nor in Reputation, nor in any thing that may be called good. These are the particular Symptoms of the Disease collected from all which are troubled therewith, and the significations of them, so far as the Lord hath enabled me; I have also examined the Name of the Disease, and found out the Mystery thereof, but although the REKETS be the general name to all degrees and sorts of this Malady, yet when the diseased are troubled, with such JOINTS and RIBS as they call DOUBLE, this they call the TENT. See Arnoldus Bootius in libello De Affectibus Omissis, in Cap. De Tabe Pectoreâ. If you then ask me, What means this Name? I answer, By a Metonymy of the Adjunct it signifieth and expresseth Soldiers and Armies. For Castra the Latin word by interpretation Tents among the Romans is very often put to express an Army or Armies in the Field, where Tents were used; as among the Holy Writers Tents are put for Habitations and Houses, because in former times the Israelites dwelled in Tents, and sometimes Shepberds dwellings, because their habitations in the Fields were constantly such. But because among us here is no use of Tents but in time of War, it must signify naturally, according to its Name, and doth confirm, that such Joints were in signification a combining of Generals and Commanders with Soldiers, of Parl. with Soldiers, and Fortifying by Lands with Soldiers; and though by Sea, there is no use of Tents, yet the Denomination is given to all, for the outward likeness of the Types, although proper but to Two of them, and that not without example; as the Crown and Sceptre are used in speech, when by them we mean nothing but a Kingdom. Thus the Wise God knoweth every word in our Tongues, and when men or women give names to things they know not what, nor why, doth oftentimes so overrule them, that they speak the Truth in a Mystery. So did the Highpriest not knowing what he spoke, prophecy of our Saviour.   

The MYSTERY of the THREE GENERAL REMEDIES.  
AFter the Mystery of the REGETS and TENT, and of each SYMPTOM thereof, the three forenamed Vulgar REMEDIES are not without their Mystery. The first Remedy is SWINGING such children from side to side, and TOSSING them up and down, and TURNING them Topsey Turvey. This is ordinarily taken to be, and used as a Remedy against that Disease, but careful observation and experience teacheth the contrary, that it is vain. Thus for a Remedy against our evil Regent's, we were promised, when we should change from a Kingdom to a Commonwealth we should have all amended. But that then failing, we were made to believe, how such a Protector would indeed perform, what others had promised; and when he had deceived, we must have a piece and the worst piece of a House of Commons to overrule us, who pleaded the Justice of their own cause, as the rest did, although the people never received Justice from any of them. And was not this Tossing England from side to side, and up and down? When we were sometime under a King and Parliament, we were up, when we were subject to a Few, or One of our Fellow-Subjects, we were down. At last we were turned Topsey Turvey when the Heels the Soldiers possessed the place and RULE of our Superiors the King and Parliament. And this was a False Remedy.  
The Second REMEDY is the Lifting up such sick children by the Arms. The meaning of which thing will by God's grace be understood, if we remember, in what sense I declared to you from Holy Scripture and the reason thereof, Arms are to be taken, which is in signification of Armies. This Remedy, Lifting the sick children up by the Arms, is a False Remedy, and never used with success. But it is much to be observed, that above all other Remedies which are wont to be applied to such children, there are none so much abhorred by them as this; for when it is done they will complain and cry out. The Mystery hereof is, that when the child of England should be lifted up by the Arms, at which time the weight of the body depends upon the Arms, that is, the Armies; and at that time the Arms also are lifted up, and lifting up signifieth raising to honour, Psal. 113. 7. He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill, ver. 8. That he may set him with Princes, even with the Princes of his people, The poor Patients which were troubled with the Regent's, would least of all endure, and most of all complain against the Tyranny of the Soldiers and Army bearing rule, that is, the Lifting up by and of the Arms. This was fulfilled to the utmost, when the Agitators of the Army plucked and threw out of the Parliament house that Piece remaining and left of the Whole House of Commons, and for a short space, under the greatest indignation of the people, ruled alone.  
The Third REMEDY generally famous, but False is the letting of the diseased children Blood Behind the Ear. And how true it hath been in the Antitype, that the Head our Royal Head, our Dear Lord the KING should for a pretended cure of our miseries be let blood behind the Ear, that is, in the Neck by cutting off his Head, to the increase of our miseries, I abhor to think, and much the more, because it was plotted and acted by men which were Professors of the austerest religion. But let not the Profession of Religion be branded for this cause. Were not those that had the chiefest hand in our Lord Christ's death one of his Disciples, and the Priests? Is not he that hath been guilty of so much of the blood of the Saints, that the City of Rome is become drunk therewith, counted the most Holy Father the Pope, and with him the Fathers of the Clergy. This is the craft of the old Serpent, when he cannot destroy the Church by open enmity, to endeavour it by seeming friends.  
But for the real Cure and true REMEDIES of the Disease we call the REKETS, as we take it according to the letter, it may for good cause be accounted wonderful in that regard also, and therein like unto the Leprosy. The Leprosy was a Disease not curable by any Art or Power of man. For thus answereth Ahab unto the King of Syria, who sent unto him, desiring that he would heal his servant Naaman of the Leprosy, concluding the curing of that Disease to be a Divine work above man's strength, 2 King. 5. 7. Am I God to kill and to make alive, that this man doth send to me to recover a man of his Leprosy? To which purpose and more plainly speaketh our Saviour, Luk. 4. 27. Many Lepers were in Israel in the time of Elizeus the Prophet; and none of them was cleansed saving Naaman the Syrian. Even so neither is the malady of the Rekets curable by any Art or Physician upon the Earth; although, I doubt not, all men both Learned and unlearned believe the contrary, persuaded from what they see, that divers children afflicted very much with this Disease, at length become found and perfect. But although it cannot be denied, that many children have recovered from the Rekets to a soundness in every part, yet is the conclusion false, To assert thereupon, That this Disease hath been so cured by Physical Medicines. And the seeming contradiction is thus reconciled to the truth, by example of the Leprosy. No Leper was cleansed, saving Naaman the Syrian, saith our Saviour in the place abovesaid, yet we read under the Law a Prescription of the Rites and Ceremonies to be used in Cleansing of Lepers, under this Title, Leu. 14 2. This shall be the Law of the Leper in the day of his cleansing. Moreover, it is acknowledged by the words of Almighty God, that in the Legal times Lepers were cleansed, ver. 3. And the Priest shall go forth out of the Camp (saith the Lord to Moses) and the Priest shall look, and behold, if the plague of Leprosy be healed in the Leper. Hence by comparing the words in Moses with the speech of our Saviour Christ, the one acknowledging Lepers to have been healed, and the Form thereupon of their cleansing prescribed, the other denying any then to have been cleansed, but Naaman the Syrian, we are taught to find aneasie way out of this appearing Labyrinth, and which doth exactly fit the cure of the REKETS by looking up to God; by whose hand we must know many untouched by man were healed; although by man's Art and Power, until our Saviour came, no Leper was cured. It is most apparent to our eyes, that very many children labouring under the REKETS, have recovered in their Limbs, Ribs, Heads, and Body, but such as enjoy this mercy, are not made partakers thereof by Physical helps. For we deceive ourselves, while we think, whatsoever is applied to such children, in such a time in which it pleaseth the Lord to be in healing them, to be the very causes of their recovery. As it cometh to pass, that such medicines which are applied unto persons sick of Agues or Tootheache, although most of them are known to be of no force against those griefs at all, if in the use of such Applications, the Agues and toothache leave such Patients, which ever almost sooner or later go away of themselves, are famed for most approved Helps against the said Diseases. Whence ariseth such a multitude of False Remedies against those and other Griefs. And, if it be peradventure of little credit most confidently to protest mine own experience, which here I do, of the Remedies against the Rekets, were it a Natural Disease, and such as those which write of it report it to be, applied by me, before the Lord gave me this knowledge, to have been without the least success, let the anxious Reader consider and weigh, that some have been healed without the least Application of Natural means, others have died of that disease, others have retained the Symptoms still, against all use of means. Of the First kind of whom Almighty God is pleased (blessed be his Name) to make my little Son a welcome Example.  
Wherefore by the way I advise every man, in the fear of the Lord, and for the foregoing Reasons, to abstain from Humane help in the REKETS, as the Jews did most religiously in their Leprosy; and to implore Divine assistance by Prayer and Fasting. For as in the Leprosy, when our Saviour was come and performed his work he came about of our Redemption, first leprous persons were healed, afterward all Leprosy vanished, so when He our Gracious K. CHARLES TWO who now is come, hath performed the work he is come to do of Reformation, the Disease of the REKETS will be heard of no more in the Land.  
But this may not be expected from our Royal Sovereign now, at his first coming into his Kingdom, until that shall be accomplished which undoubtedly by God's grace will be; for till the things typified are come the Types will remain. Thus the Leprosy and the cure thereof did so design our Saviour the Physician of Soul and Body, and so point at him as it were with the finger, that unto the Baptist who sent to know of him, whether he were the Messias, he gave no other answer, but bid them tell John, that the Lepers were cleansed, etc. yet notwithstanding was not the Leprosy taken away till after his Passion, when the Type was fulfilled.  
His Royal Majesty shall take away the Disease of the Rekets in two kinds, First, the Typified Rekets, and each Symptom thereof, removing from us that which he hath put his Royal Hand to already, the Pining of our even famished Body the Commonwealth, so that betwixt the Head and Body there shall be a due and meet Proportion, By whose Gracious Favour, neither the Doubling of the Joints of Armies with their Generals and Commanders, nor of the Parliament with their Substitutes, not the Ribs doubled in multiplying Ships to guard our Seas, or Garrisons to fortify our Land-Coasts. These will not be needful. The Lord will restore unto us, as he promised the Jews by his Prophet, our Judges as at the first, and our Counsellors both Houses of Parliament, as in the beginning. The Two Legs, Houses of Parliament shall be no more crooked and unjust, but upright. The Breastplate, Armour and Ships in great number shall be put off, and laid by, and liberty shall not fly away. The Child of England shall be healed of all her Maladies; Her teeth shall no more hide themselves, yea, the sound teeth of Orthodox and unblameable Preachers shall fill their empty places. The subordinate Heads of the People shall purge their own corruption. In such manner as when our Saviour did cleanse the Lepers, he did signify thereby the taking away of sin.  
Secondly, God Almighty hath ordained our Lord King CHARLES TWO to take away the Typical Rekets, even the Bodily Disease itself. And as our Saviour cured Both the Typified leprosy of sin, and Punishment by his Suffering; and the Typical in Persons first, and took the Leprosy away at last, and He and none but He could do it, so King CHARLES TWO, first taking away the signified Disease by his Gracious Goodness and Wisdom, shall take the Bodily Rekets quite away, when this work is done; which the LORD hasten. And his Majesty hath given us a great Essay thereof already, in his Gracious Assent to the Disbanding the Army, in his Edicts against Drunkenness and Rioting, etc.  
To conclude concerning the REKETS; As the Leprosy was such a Disease which infected no other Nation, but the children of Israel (excepting Naaman the Syrian, intimating thereby, that Christ should by his Death cleanse the Leprosy of the sins of the Gentiles) and seems by Tacitus the Historians words to be imputed to them, and no other Nation beside, although he falsely concludes, that for such a Disease they were driven out of Egypt, So is the REKETS the proper Disease unto the Nations of England, Scotland, and Ireland, and to the King's Dominions, and to no other people beside, unless living in his Majesty's Kingdoms. And as the Leprosy did portend the Physician thereof should be the Lords Christ our King, so doth the REKETS point at the Lords Anointed to be the Healer thereof our King.  
But my Reader peradventure will say, This being all granted to be true, and that all this must be performed by a King, yet it still remaineth doubtful, by what King all these things shall be wrought. The resolving of which doubt by necessity brings me to examine the other strange Disease the KINGS-EVIL. These two Diseases do portend and foreshow one and the same thing, the greatness of our calamities Both and that we shall be delivered from them through the mighty Hand of the most merciful God. For is it not a very wonderful thing, and above the thoughts of man, among all other Infirmities of the REKETS, perfectly cured in like manner, to see and consider the crooked bones of Arms and Legs to become strait of their own accord? Albeit the Wiseman saith, Eccles. 1. 15. That which is crooked cannot be made strait. Touching the cure of the Struma, no man of judgement can deny the Hand of God therein. Which Two Maladies, as in part they do agree, so do they also thus differ; the REKETS beside the Disease showeth who should be the Authors of our evils, under the name of the Disease; the KINGS-EVIL, who should cure us, with the Title of his Dignity. Again, the REKETS explaineth Fully what the KINGS-EVIL delivereth more Briefly, and this is to be done by one Person, our Dread Sovereign, who by the Grace of God given unto him, as he healeth the Bruises and Putrified Sores of those whom he toucheth, will take away the Falseness of Doctrine and Blasphemy in Religion, Injustice, Oppression in the State, and wicked living from all. Which may well be signified by corruption and putrid Ulcers, by a Metaphorical name: because these things proceed from a Diseased Soul, are loathsome and odious to God and man, and stink in their nostrils. To prove therefore King CHARLES TWO and no other to be that King which shall perform those great things in England, it will be necessary to show this unto you by Example of the Leprosy, and thereof who was or were the First Cleansers, and who the last, that so in like manner, Who he was who first cured the KINGS-EVIL being known, we may know the last, and he that was presaged thereby. The First Cleanser of the Leper was the Priest, as appears in Leu. 14. But the Person foreshewn thereby was our Saviour Christ, a Priest for ever after the order of Melchisedech. From which Example of the Leprosy, two Rules are to be laid down. 1. That the Type and Antitype be both alike. 2. That there be as much, and more in the Antitype than in the Type, in the most perfect Antitype. As in the Precedent of the Leprosy; The Type and Antitype were Both to be Priests, and not so only (I speak of the Persons) but lest it might be thought, that any of the Priests the Sons of Aaron, succeeding the First Cleanser before Christ, might be the Person prefigured, therefore a more excellent Priest was to be still expected, not such an one as offered up Bulls and Goats, like the Typical Priests, but himself once for all. According to which two Rules, our Dear Lord King CHARLES TWO is the Antitype unto the First Curer of the KINGS-EVIL, But because Christ had many Types of himself which being put together did so describe him, that no man might mistake him when he was come, for he was not fully prefigured by Priests, but partly by Prophets, by their foretelling, their raising the dead, as Elias and Elisha did, etc. by Solomon's wisdom, Jonas' being in the Fish's belly, etc. But our Lord the King having no such Types of him, beside the First healer of the KINGS-EVIL, as our Saviour had, therefore his whole Type is portrayed in Edward the Confessor. Secondly, it will follow that more must be in the Cure of our Sovereign the Antitype, than was in King Edward the Type, from the second Rule, lest some other of the Kings of England might be thought Edward's Antitype: but in the outward and bodily cure they are alike and equal, therefore that more in the Antitype must be of those forenamed things signified thereby. I now will show you according to the First Rule, a Full Equality betwixt King Edward and King Charles, so that no other King but King Charles TWO can be the parallel to his Royal Predecessor King Edward the Confessor. King Edward was banished his Country, so was our Liege Lord King Charles. King Edward was sent for to come and govern, thus was our Dread Sovereign humbly entreated by Both his Houses of Parliament, to Assume the Government of his Kingdoms, and was sent for. And how welcome our King was unto the Clergy, who expected restitution into their places, and to all Ministers which before expected to be deprived of all maintenance, as they were threatened, and how far above the welcome of King Edward the Confessor to his, who felt and feared no such evil, the different reasons will plainly determine. And with what gladness of heart his Subjects received King Charles, after their intolerable oppressions, and never otherwise likely to be removed, no man can doubt, nor can tongue express; but their Presents, their Triumphs, their Attendance, their incessant Shouts and Acclamations as in a continued Street from Dover to London of young and old, to see their King, do plainly testify. But above all King Edward the Confessor was the Son of Edward the Martyr; even so our Gracious K. Charles the Confessor was Son to King Charles the Martyr. And lest it trouble my Reader to imagine how Edward the Confessor may be called the son of Edward the Martyr, since in property of speech, and by general consent he is not the Son, but Nephew and brother's son to Edward the Martyr. All this notwithstanding Edward the Confessor by the Phrase of Holy Scripture (which we for the most part follow, and aught to follow in this Divine interpretation) is the Son of Edward the Martyr. For we read, 1 Chro 3 16. And the sons of Joakim, Jeconiah his son, Zedekiah his son, when indeed and in nature Zedekiah was not the son but the uncle of Jeconiah; but cause Zedekiah was Jeconiahs' Successor, he is called his son; as by the same rule, Edward the Confessor being Successor to Edward the Martyr is called Edward the Martyrs Son. And yet a farther reason thereof common to both is, That in orderly and legal Succession the son of either aught to have succeeded his Father, that is, of Jeconiah, and Edward the Martyr. Here likewise is brought in the second Rule in some part, Edward was styled the Martyr only (as it is declared) because he was murdered innocently, Edward was sir-named the Confessor, because he was a Pious and Charitable man, and enacted good Laws. But for far better cause is our Royal Sovereign King Charles I named the Martyr, which name his Majesty took unto himself, is so entitled in the Writings of Learned men, and is so to be accounted, for giving Testimony with his blood to that which in the secret thoughts of his heart he judged to be the Truth. King Charles TWO our Gracious Sovereign for better cause than his Predecessor King Edward the Confessor hath deserved that name, for his Majesty hath made a Holy and Royal Confession with his mouth. Wherefore I most humbly Almighty God, in whose hand are the hearts of Kings, so to dispose his Majesty's heart, and I humbly beseech his Majesty to be entreated that he will not suffer such men who have opened their mouths in vows to the Most High God to be enforced either to revoke that which cannot be recalled, or being pious, skilful and faithful laborers, for that cause to be excluded from working in the Lord's Harvest. And I do with confidence believe, that my prayer is heard in heaven, and will be upon the earth.  
Whereunto (if there be need of more marks which may show, that King Charles TWO was designed to be the Antitype of Edward the Confessor) though the distance of time betwixt them be the space of 600 years or more; for Edward the Confessor died about the year 1066. having reigned much about the time of twenty three years. See Henry Knighton, and John Brompton in Edward the Confessor, add and observe, that K. Charles TWO our Royal Sovereign succeeded his martyred Father CHARLES I, after so many Governors and Governments and no more, as Edward the Confessor succeeded after Kings the Martyred Edward. Moreover two of those, one in the Types, the other in the Antitypes, are strangely of one Name, and in the same Order of Governing, that is, the III. Let us compare, them.  

Edward the Martyr I,  
Egelred TWO,  
Edmund Ironside III,  
Hardicantus IV,  
Edward the Confessor V.   

The ANTITYPE.  
Charles the Martyr I,  
Commonwealth TWO,  
Oliver Protector bynamed Ironside III  
Richard Protector IV,  
Charles our Gracious Sovereign Confessor V.   
Now according to Example in the Balm, according to Scripture and reason, as that precious oil ceased to be when Christ had suffered, and as the substance being come, the shadow goes away, and there is no reason to expect a sign when the thing signified thereby is now come, I conclude, that our Royal Sovereign will be the last of the Kings of this Nation, to whom God will give the gift of healing the KINGS-EVIL.  
Now Reader take here notice of the Pride, Malice, and Subtlety of the Devil, and his Emulation of Almighty God, who hath so wound himself into the minds of Impostors, and thorough them into the persuasions of the ignorant and rude multitude, that the seventh son in order from the first, without any daughter born betwixt is able to cure that Disease which we call the KINGS-EVIL. And this Imposture is frequently undertaken, and performed by stroking with the hand, and the Minister thereof is called a Stroaker. This I say, is attributed by some to a seventh son, by others to a seventh son of a seventh son. Which, albeit a lie from the father of lies the devil immediately proceeding, doth nevertheless declare the devil's knowledge and foreknowledge of our Royal Sovereign King CHARLES TWO his virtue. And as the Lord will win glory unto himself from all Creatures, and all Things; for to this purpose they were by him created, so will he likewise from Satan, and his practices, even to illustrate and confirm, though against the minds of the Serpent, his Glory, and Truth. This is the matter; the Prerogative which the Lord hath given to the Kings of England, and among, but far above them to our Dread Sovereign Charles TWO, the devil having a foresight of, in his counsel which he giveth to Impostors, doth secretly thereby acknowledge, and yet defaceth, but not wholly, by adding somewhat of his own. For it is true, that a seventh son of a seventh is endued with Power from above, not only to cure the bodily malady called the KINGS-EVIL, as others have had, but to take away the Evil of the Kingdom, and is his Royal Prerogative, which none of his Predecessors have had. This Profession of curing this Malady is held out ordinarily in this form, viz. The seventh son without a daughter born betwixt them cures the KINGS-EVIL. In which expression the devil, as he hath wont to do, abuseth the truth three ways: 1. By speaking ambiguously, as he did use in the Oracle of Apollo, leaving it uncertain whether Son be in those words to be taken according to the common acception of the word, or otherwise. 2. By leaving out some part of the matter (which notwithstanding sometimes I have heard used, and which serves to discovery of the truth) and that is these words, of a seventh. 3. By adding words thereto wholly false, such are, without a daughter born betwixt, and putting Son after seventh, so making it to be, of a seventh son. Thus did Satan speak doubtfully, when he told our first parents, They should be as God, or Gods knowing good and evil. The word there signifying God, and also damned Spirits, and knowing good and evil to be interpreted both knowledge of speculation, and knowledge of feeling, joy and sorrow, the later of which, Adam and Eve felt, as did those lost Angels. As for leaving out part of the truth, the Devil was guilty thereof, when speaking unto our Saviour to fast himself down from a pinnacle of the Temple, he used this expression, Mat. 4. 6. If thou be the Son of God, cast thyself down; For it is written, He shall give his Angels charge concerning thee, and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone; in which words taken out of Psa. 91. 11, 12, these words are left out by the devil, to keep thee in all thy ways. Lastly, by adding words the devil corrupteth the truth, which he did when he spoke unto Saul, unto the truth which he spoke in part by aujoyning lies. 1 Sam. 28. And the Lord hath done by him (saith the devil concerning David truly) as he spoke by me, which was false; for the Lord spoke not so by the Devil, but by the true Samuel. What I affirmed before, That a seventh son of a seventh shall cure the KINGS-EVIL, and to be understood in such manner as abovesaid of the Person of King Charles TWO, doth thus appear. Account all the Descents from father to son, that is in a right line, from King Henry VII to our Dread Sovereign now reigning, taking and including both terms, we shall find them to be seven; so that our Sovereign last in order is the seventh son of a seventh, understand Henry. For it is common in Scripture not to call the grandchilds sons only, as Josiah is said Matth. 1. 11. to have begotten Jeconiah, but those which after many generations have come out of the loins of a man, by the name of sons to such a one; as the children of Israel, of Esau. But more nearly to our purpose, Enoch is called the seventh from Adam Judas 14. in which place son is to be understood. For Henry VII is the First, Margarite his daughter Q, to James IV. King of Scotland the Second, James V the third. Marry Q. of Scotland his daughter the Fourth, James VI King of Great Britain the fifth, King Charles' ay, the sixth, K. Charles TWO, the seventh. And this is a good Argument to prove that King Charles TWO the seventh of a sea earth is not to be understood so to cure the Kings-evil as in a literal sense, which some of these, and more of his Predecessors have done, but in some special and mystical way, as I have declared. And this computation agrees in another account; if we reckon by the daughter of Queen Margarite and her issue; for Queen Margarite daughter to King Henry VII, first married to King James IV, had issue James V, after married to Archibald Douglas Earl of Angus by him had issue Margarite. As King Henry VII the first, Margarite Queen to King James IV the second, Margarite her daughter by Archibald Earl of Angus, and Wife to Matthew Stuart Earl of Lenoix the third; Henry Lord Darley her son, husband to Mary Queen of Scotland the fourth, King James his son King of Great Britain the fifth, King Charles' I the sixth, King Charles' TWO the seventh.  
For which cause I do humbly beseech the King's Majesty, that a Law may be enacted by the King and his Parliament, for the deserved punishment of such diabolical impostures, as this is which is frequently committed in this land by seventh sons taking upon them the Royal Prerogative of our Kings, with the touch of their hands to cure the Kings-evil. For the practice here of tends much to the dishonour of God, and of our good King, and to the delusion of his Majesty's Subjects.  
But one thing more touching the Rekets must not be forgotten, that is to say, the time when that Disease first seized upon Children in this Kingdom, and had that name of Rekets given unto it. It was the third year after our Royal Sovereign's Nativity, or the next unto it, when the weekly Bill of Mortality mentioned one to have been buried of the Rekets in the Month of May, and no mention thereof in any of the said Bills before that time. As I have found by search in the Parish Clerks Register kept in their Hall. For as the time when Darius took the Babylonian Kingdom is expressed, Dan. 5. 31. to be, when he was about threescore and two years old, that the Jews might observe (as judiciously H. Broughton hath noted upon that place) that at the time they were carried into captivity, which was about the time of Darius his birth, the Jews might then know the Lord had a Deliverer born for them, So the Nation of England may learn Gods special care, that he did not send them the Disease of the Rekets, till He was born who should free them from the Miseries signified thereby, and from the Disease itself. Hitherto of the Kings-Evil as it pertaineth to the King and Kingdom of England.  
Whereas I said, The sins and calamities of this Nation with the Causers of them were pointed at by the Name and Disease of the Rekets, and not the Name of our Deliverer, but in the other the Kings-Evil, yet notwithstanding it doth appear who shall be our Deliverer, albeit not in the Name of the Disease, or the Symptoms of the Rekets, yet in the quality of the Persons which are troubled therewith. The Patients so afflicted are Children and no other; partly, but not principally, that we might be left without all pretence of any other inferior cause, but be constrained to look up to the Hand which hath smitten us; and yet we will not, but in despite of reason seek about after this and that cause most vainly. Again, partly it is to let us understand, that the afflictions foreshewn thereby should fall upon the child of God. Thirdly and principally, the Rekets is laid on children, that by the quality of the person afflicted by it, it being the child's disease we may understand him that shall free us from it, and what is signified thereby. As it is called the Kings-evil, not because it is caused by, or laid upon, but cured by the King; So is it called and to be called the Child's disease, because a child shall heal it. Surely you will ask me, What child? We find in Holy Scripture that our Saviour hath called himself barely by the name of the Son; If the Son shall make you free (saith our Saviour) you shall be free indeed. And since we find that God doth communicate his own Name to Princes, calling them Gods, and hence it seems to have been first used among Princes to name themselves in the plural number, though single, by the word we and us, imitating as it were the Lord Almighty who is One and Three, he doth seem to express by this word the child's Disease, the Disease of the child above all other children, the child a son of the King. After which manner the son and daughter of the King of Spain is called infant and infanta, that is, the son and daughter child, as being well enough expressed alone to understand what son and daughter is meant thereby. So when we say, the child's Diseases 〈◊〉 may be well understood, that Disease which the Child 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above all children, that is, the King's son shall heal. In which expression of child is also shown, first that our King shall be when this is done, a child, albeit not according to the vulgar use of the word in our English tongue, yet according to the signification of that word which in the Hebrew signifieth sometimes a child in years, else where a young man (although not very properly by the Translators rendered also a child, where in Daniel it signifieth a young man, calling the three companions of Daniel, three children) that he shall then be young in years. How great a matter of comfort is hereby administered unto us that are the people of the land, that the Lord is so pleased, that the King shall not differ the making us a happy nation to his old age, but go about it and perfect the Lords work while he is young? Secondly, here is an Argument of Almighty Gods great Power and Mercy, that he should frame his Majesty's heart to clemency, as not to suffer him although his Royal Father was murdered, to break out in cruel and unjust revenge. It is the Lords doing, and it is marvellous in our eyes.  
And lest any man should thus object, This Disease of the Rekets is common to women children as well as to men, as that it should not seem thereby to point at a cure to be performed by the King in regard of the sex, as to be performed by the son more than the daughter of a King; let him take a view of those great Types of our Saviour the Prophets, whereof although the most part were men, yet were there among them Prophets of another sex, some also Prophetesses, Miriam, Deborah, Huldah, and Types of our Saviour Christ. I will not dispute here the reason thereof in them, but great cause there is that this Disease should be common to both sexes. First, because it is laid upon us by the Lord as a Punishment, and so indifferently to lie upon both sexes in regard of their parent's sin. Secondly, to premonish us how the Afflictions and Calamities should lie hard upon women as well as men.  
But yet as the Prophets and Prophetesses both aimed at a Christ to come who was a male (who sometime by ceremony was designed to be such, as in the Paschal lamb enjoined to be a male of the flock) so did and do both males and females in this child's Disease point out unto us a Son of a King, a King to be our Deliverer.  
Now it remains, that I give the like account concerning the Struma, as it is healed by the touch of the hand of the French King. Which healing in such manner Guido, Tagautius, and Laurentius specially, French Authors do aver, and Sennertus a famous and very judicious Physician of Germany acknowledgeth in his Cure of the Struma, but unjustly ascribeth the work by a Divine Dispensation to the French King only. Of which briefly. As those calamities and corrupt sores which shall be removed and healed by King Charles TWO in the kingdom of England, in such manner must certainly the putrid sores, and bruises, and wounds be healed in the Kingdom of France. For the Disease is one in both Kingdoms, the Form of healing the same, by the Touch, and the Healers of like Dignity being Kings, as to show unto us, these things shall be accomplished by the hands of a King. But as in these forenamed things there is a Parity in the healing of the Kings-evil by the King of England and French King, so is there a Difference in the qualifications of the first Healers. For the First Healer of the Kings of France was not the Son of a Martyr, as was our Sovereign; but the French Stories tell us, how Clovis the First of that name, and Fifth King of France, who reigned about the year of our Lord 500 had first of the Kings of that Kingdom, this gift of healing the Struma, (which since we call the Kings-evil) bestowed upon him. And what was this King? The Story tells us, That he was first a Heathen and an Idolater, and being afterward converted to the Christian faith, than this great gift of healing the Struma was from the Mercy and Power of God bestowed upon him, which hath continued thorough the several families of their Kings unto them all, even to this day. This King Clovis therefore, who first cured this Evil in France, is to be the Type, according to the Example in England, of him that is to be the Antitype in France, to do all those forenamed things which are prefigured thereby; after which time also no King of France shall be able to heal in such a manner the foresaid Malady. Whereupon I conclude, When the French King, or King of France, from being such a one as King Clovis was, becomes and is turned ro such a Christian indeed, as he was after styled, then at that time by such a King of France shall the wounds, bruises, and putrid soars of that distressed Kingdom be healed. I need not here be large; but by what hath already been said, will the Judicious Reader understand, that I mean the corruptions of Religion and Justice, and by such a King who is of the Reformed Religion, which dependeth for salvation only upon Christ the Head. Nevertheless, to determine what Person individually shall be that King, who shall there perform that great and incredible work, by what is contained in the Type, is not so easy a thing; because the Antitype (if what I assert be granted) doth not declare what that man shall be, nor at what time it shall be done. For if the Antitype must necessarily answer to the Type (may some say) as the Type is of a single Person, who first was an Ethnic, and afterward became a Christian, so ought the Person which shall perform these great matters be a single Person, who from a false religion shall be converted to the true. To which objections I make this Answer, That although it be not clearly contained in the Type, when and by what Person or Persons, King or Kings of France these works shall be brought to pass, yet other circumstances there are pertaining thereunto, which help to signify both Time and Person. For Almighty God, when he is pleased to work deliverances for his people, is wont sooner or later to express the Time when such mercies shall be wrought, and who shall be the Deliverer. That nothing may be wanting to the comfort of the Lords people, and that his children may follow and cleave unto those that are so appointed to be their deliverers. That the children of Abraham should be no longer servants in Egypt, but that in the Fourth Generation they should come out from thence, it was foretold Abraham, Gen. 15. and that Aaron and Moses should bring them out of Egypt, God called them by name, Exo. 6. 26. The abiding of the Jews in Chaldea was determined to be for 70 years, and their Deliverer Cyrus by name expressed. Therefore it is not without precedent when God hath appointed Salvation, and a Saviour, to name the Time and Person, as well as the thing. But where it is laid down for a Rule, That the Antitype must be a single Person, as well as the Type; this I deny. Because the Type of a single Person may prefigure One or More, according to the nature of the things. Adam a single Person was the Type of all mankind. The Image of one man's Person seen by Nabuchadnezzar was a Type of the several Princes of the four ensuing Monarchies. So the meaning of the Healing of the Struma by King Clevis, when of a Heathen he turned a Christian, is to this effect. When a King of France from the false shall be of the true Reformed Religion, then shall by such a King these evils of that Kingdom be taken away. Which may be affirmed, both when the same Person is converted, and when another King of the true Religion comes in the room of a former of the false. Having therefore this liberty, to place the Antitype of King Clovis either on Two Kings, or else on One, as need requires, I here place it upon Two, and of all Kings, upon King Levis the 14, and King CHARLES' TWO our reigning Sovereign, the later of which by being enthroned King of France, God our Mighty and Merciful Lord will enable and incline to do those great things. For as the Things forenamed shall most certainly be brought to pass by a King of France, the Lord hath left the rest touching the Time when, and the Performer who, to be collected from probable Arguments. Which probable Arguments are all for, and none against our Gracious Sovereign, and by designing his Majesty, the Time and Person are both made known. For it is not probable, that from the present French King such fruit shall proceed, by his conversion to the Reformed Religion, or so easing the burdens of his Subjects, having seized already lately on Aurange and Marseilles two great receptacles for those of the Religion, and their ancient Liberties, and who still threateneth Geneva.  
Now here I must take leave to assume liberty to draw an Argument from that which is not yet fulfiled, but begun only, accounting it as already done. For thus doth S. Paul, from the certain conversion of the Jews, which was then to be, but neither in his time, nor to this day fulfilled, Rom. 11. persuade the Christians, not to despise that people, but account them as brethren. And the Holy Ghost assuring us of the burning of the City of Rome, a thing not yet accomplished, adviseth the people of God to leave that City, lest they should perish with it, Revel. 18. 4. Thus I having already declared and by the foregoing reasons proved, that K. Charles TWO will perform by God's Grace undoubtedly in England, all the promised matters, do by probable conjecture infer, that it shall in France be performed by him also. For to do such great matters is not every day seen; None of all the Kings of France since King Clovis, nor French Kings have cured the putrid sores of that Kingdom. None of the 27. Kings and Queens of England from the Confessor have done that till now. Nor is it probable that any of the French Kings there educated would be of the Reformed Religion. And as much unlikely it is, that any of those Kings should take away all the Corruption in Justice and Manners. But, since it must be done, how probable may it seem, that it can be done by none else, but by him who hath done the like in England, and may do the same in France, unto which Kingdom he hath a most just Title? So much for my first Argument.  
Secondly, It is not likely that God will honour him who hath not the right as him who hath the just Title to that Crown, with so glorious a work in that place. For the Crown of France by just Title is devolved upon our Gracious Sovereign from Edward III King of England in right of his mother Queen Isabel. She was daughter unto Philip the Fair King of France, which Philip had three sons successively Kings of France, viz. Lodowik Hutin, Philip the Tall, and Charles the Fair; all which dying without issue, Isabel their only sister remaining alive was married unto Edward TWO King of England, by whom she had issue Edward III, to whom our Royal Sovereign is the next heir by descent from him. Against whose right the French do only pretend the Salic Law, by which no daughter of France is admitted to the Crown, but when and by what sufficient authority there enacted, their Lawyers give us no satisfaction.  
And the Reasons why the Person is not so expressly designed for France, as here before for England, are of moment. 1. Because by setting us to inquire after that Prince, who shall work so great a happiness to that Kingdom, we are thereby driven to find out the causes for which most probably God may give (as He hath formerly given Kingdoms to Princes, and extraordinary possessions to others) Princes such an opportunity and blessing, we may thereby light upon the very Person. For God hath made all things for his own Glory, and all men, but specially Princes, induing them for that purpose with great power, and those which suffer great things for his sake, and stand for him and love his people, he seldom sends them away without some ample recompense in this life. Yet it was needful that the King whom the Lord had appointed for the happiness of England should be more clearly discovered, as it hath pleased God to do touching our Royal Sovereign. For who could conjecture, that a Prince who had been so exceedingly enraged by the wickedness of some, should be so merciful as to spare his cruel enemies, and to be so loving and merciful to his people, so tender toward those whose consciences cannot admit that for fear of man, which their sincere love to God made them to deny, if God had not more expressly shown King CHARLES TWO to be that Good Prince? For which cause the King which shall be the Deliverer of France is more obscurely figured, because he is already discovered in the Type of England's Helper. 2. Because the assurance of what shall be by our Sovereign done in France to God's people there (which cannot be until he rule there as King) shall appear unto his Royal Majesty, when God shall move his Heart to begin in England first; so that the Lord would have him to hasten that great, weighty and heroic work.  
Now let us look back to the causes which the Lord seemeth to have respect unto in making King CHARLES so happy, and see if we can find like Examples. Observe his unjust and cruel sufferings. Shall a Prince, who, after the murder of his Royal Father, under the pretence of Justice by the most unjust Judges which ever sat in Judgement, and by feigned Holiness, was banished with the whole Royal Family as malefactors, and the King himself made a Traitor, and his precious life hunted after, shall his Innocence with the rest of that Royal house, against none of whom the least crime or cause was objected, only make his people happy? May a King who hath suffered such wrongs, and done such excellent things for God, and his people, expect no blessing, but a bare restitution? God owes no man any thing, but what we receive is of gift; yet the Lord Almighty hath not wont, but in such cases to show his acceptance and make recompense. Nebuchadrezzar for fight against the City of Tyre, which rejoiced at the captivity of the Jews, when they were carried unto Rabylon, received the Kingdom of Egypt as a reward of his labour; Ezek. 29. ver. 18. Son of man, Nebuchadrezzar King of Babylon caused his Army to serve a great service against Tyrus; every head was made bald, and every shoulder was peeled, yet had he no wages nor his army for Tyrus; for the service which he served against it.  
Ver. 19 Therefore thus saith the Lord God, Behold, I will give the land of Egypt unto Nebuchadrezzar King of Babylon, and he shall take her multitude, and take her spoil, and take her prey, and it shall be the wages for his army.  
Ver. 20. I have given him the land of Egypt for his labour, wherewith he served against it, because they wrought for me, saith the Lord God.  
And did not the Lord bestow upon Queen Elizabeth of blessed memory, for her imprisonment, for maintaining of God's true Religion, for resisting the Spaniard, befriending the French against the League, and protecting the netherlands, the Kingdom of Ireland? For what of that Kingdom had all her Ancestors who were called Lords, and Kings thereof, but charge and trouble, beside a bare Title? But to her was the Kingdom conquered, and quieted, that, as the Author of the History called Pacata Hibernia in the Epistle to the Reader, speaks, Q. Elizabeth might have it justly written upon her Tomb, Pacata Hibernia, or, Ireland Tamed. But our Royal Sovereign is doing more, and hath begun it already, and suffered longer, and worse, than ever Queen Elizabeth did. Yet not thou, O Charles, but God which is in thee. Secondly, If we consider his Majesty's Constancy and Patience in the mids of his great Tentations. Shall K. Charles TWO, who was by wicked men banished from his own Kingdom, forced to remain in the Dominions of a Popish Prince, such a King, who by no Necessities, nor Solicitations could be drawn to forsake God, to advance himself, shall he, I say, be miraculously preserved in his escape from his cruel hunters, and more miraculously in France and Flanders, from Idolatry, and only be kept to make us happy? God forbid. Had not Joseph, whose bow abode in strength, whom the archers sorely grieved, shot at, and hated, Genes. 49. 23, 24. a double portion to him and his posterity? Ezek. 47. 13. having one portion for that cause above his brethren given him by his father taken out of the hand of the Amorite with the sword and with his bow, Gen. 48. 22. But our Sovereign's bow abode as much and more in strength, when for the solicitations of the Egyptian Romish harlot he started not aside.  
Beside in the very letters of their names there is a parity between the Type and Antitype (and this sometime happeneth, not by chance but providence, as when Mary Aaron's Sister a virgin, and Jesus Moses successor prefigured in deed and names the virgin Mary, and Jesus our Saviour) betwixt Clovis and C and Clovis, as to note, those great evils shall be taken away when C and Lovis meet, as now they do.  
Concerning the Healing of the Kings-Evil in France, and what is prefigured thereby thus far.  
If any of my Readers shall object, which doubtless most will do, that what I do presage touching our Royal Sovereign and the Kingdom of France, is no more than probable; to him I will be bold to say, and let him well consider, that even among the Sages of the Law, great Probabilities have the esteem of Certainties, and according thereunto Sentence is pronounced by them. And we know, that in the difference of the two Harlots about a surviving child, who should be the true mother thereof, when King Solomon gave sentence on her side who showed pity toward the Infant, as to be mother thereof, judgement thus given from probable conjecture, is said to be the Wisdom of God in him, 1 King. 3. 28. Or are our children known to be the fathers, but by probability? Yea, although we are enjoined to give diligence to make our calling and election sure, how few of the elect ever attained to that height in this life, that all his mis-doubtings were taken away, and that he was fully assured of a future happiness? I must acknowledge that there are degrees of likeliness; some things which are probable are not yet firm enough to conclude, others of so high a degree of probability, that according to the example commended by the Spirit of God in Solomon, they are as strong as the clearest certainties. And of that sort of probable things which are the strongest or very near them, I here maintain these sorenamed to be.  
Thus much pertaining to the cure of the Struma performed by the French King, and what is signified thereby. And here at last it will not be unseasonable to explain, what before was partly touched by me, whence it is that neither our Sovereign, nor yet the French King do heal of the Struma all that are touched by their hands. 2. That they do not likewise help such as are troubled with the Gout, Fevers, Palsy, etc. but this Evil only. 3. Kings of this Kingdom, and of the French nation, although they have erred in the faith, and have been of a false Church, have healed this Disease, as well as those which have been sound in the faith, and members of that true Church, of which Christ is Head, in which small number our Royal Sovereign is one, and a principal. 4. That in some few although healed at present, the foresaid disease through some occasion breaks out again.  
In answer to the first Objection, first acknowledging, if the healing of this Evil, were perfectly miraculous, like unto those cures wrought by our Saviour, it should be perfect, in any of which our King should lay his Royal hands, Joh. 7. 23. Are ye angry at me (saith our Saviour) because I made a man altogether whole upon the Sàbbath day; (Then was there no unsoundness left behind) therefore we may conclude, this power given unto our Kings, was not for the same cause for which our Saviour and his Apostles healed the sick. To the second Objection, I confess, that whereas our Saviour healed all that were sick, and likewise the Apostles, yea, the Pool of Bethesda all with what infirmity soever they were troubled, it was to signify that which the Scripture elsewhere saith, He healeth all thy Diseases, that is, all both outward and inward Diseases, of which sort are sins specially. Wherefore for some other distinct cause doth our Sovereign cure the Struma only. Nevertheless it cannot be denied, that this virtue given to our Kings is miraculous, although not to perfection. To the next Objection, I say, That even miracles themselves were wrought by the hands of the evil as well as the good sometimes, For is it not written that at the last day, some reprobates should say unto our Saviour, Have we not in thy Name cast out devils? And this was given unto them, not as it was unto the Apostles, who represented Christ's person, and were as in Christ's stead; so the gift of healing this Evil, because it was given as a sign of what was to come, so much as they were Types in being Kings of such a Kingdom, was given to the evil as well as to the good Kings. Thus to the last thing which is objected I say, I cannot deny but to have known, how some after a long continued soundness and being cured of their mattury ulcers, have begun to fall back into the same Disease, and Symptoms, but being touched again have recovered. All which notwith standing doth not disprove the miraculous cure, but pointeth at somewhat else therein. Now to satisfy the first and second objection to the full, Our Royal Sovereign doth not take away the Struma by that power which is given him from above, because it is a great evil, for there are greater which he cannot cure, nor yet because it is a little one, as if his virtue could extend itself to small Diseases, for we know there are less which he cannot take away, but for that this Disease which we call the Kings-evil is such a malady which is parallel to the things which are signified, his Majesty shall help; and other Diseases are not like them. For what likeness is there in the Gout, Fevers, and Palsy, to the bruises, and putrid sores full of corruption, of which Isaiah speaketh, the corruption of Doctrine and manners loath some to the eyes, and unsavoury to the nostrils of God and man? Erasmus though tormented with the Stone rejoiceth, that he did not suffer under some disease which might make his presence leathed. But the Kings-evil we know hath bruises and putrid sores, full of corruption. This Malady therefore the Providence of God did make choice of to demonstrate what sins and afflictions our Royal Sovereign through God's mercy will cure, not for itself, nor for the sick Patients sakes, but for the cause of that which being most like unto it, was to be taken away. Nor is it done to perfection in all, some being remediless, which are touched, that we may know that corruption in justice, unsoundness in faith and doctrine, shall not and cannot be so universally taken away by our Good King, but that some (do what he can) tares, and wicked men will continue among the wheat, and good men. And touching the last Objection, where it is said, that some which have been healed of this Evil have relapsed, it doth indeed plainly infer, that this healing of the Evil by our Kings must be in that respect different from the like miracles of old. The smiting of the rock twice by Moses was his sin, as if the doing of it once had not been sufficient, and the virtue of causing the water to flow out of the rock had been in his hand, If once touching by the Royal hand be not ever and altogether sufficient for the cure, and the second be helpful, it may well signify, that in this our good Josiahs' reformation, men shall not be so fully reform, as that none shall endeavour to fall back again, but yet by his Royal hand they shall be reduced.   

A PRAYER.  
In the mean time let us beseech Almighty God to plant in our Sovereign's Heart the awful Fear of his Holy Name, and that his unerring Word may be the Measure and Rule, by which alone Religion and Justice may be reform, as by Josiah his Royal Type was done. Hasten him O Lord herein, that thou mayest hasten to reward him with another Crown upon the earth, and a Crown of Glory hereafter which is void of cares, and fadeth not. Make me, O Lord, and all his Subjects unfeignedly to love and honour him for thy sake; and grant we may never forget, what by woeful experience we have found true, the counsel of thy wise servant King Solomon, My Son, fear thou the Lord and the King, and meddle not with them which are given to change. For their calamity shall rise suddenly, and who knoweth the ruin of them both? Amen. Lastly, of all which hath been spoken, to God alone be given the Praise and Glory; for from him, and by him, and to him are all things: He revealeth the deep and secret things, he knoweth what is in darkness, and the light dwelleth with him: For thine is the Power and the Glory, and thou hast now made known unto us the King's matter.   
FINIS.