THE Grand Catastrophe, OR THE Change of Government: BEING A Word about the last turn of these Times WRITTEN In a Letter to a Friend, as an Essay, either to give, or to receive Satisfaction in the Dispute of the last CHANGE. By one who takes leave to style himself Johannes Cornubiensis ..  PSAL. 75.7. 
God is Judge, He putteth down one and setteth up another.  PROV. 29.2. 
When the Righteous are in authority the people rejoice; but when the wicked beareth rule, the people mourn.  
LONDON Printed by R. I. and are to be sold at the Crown in Popes-head-Alley. 1654.   

The Grand Catastrophe, or the change of Government, being a word about the last turn of these times.  
THat saying of the Psalmist hath of late times oft been in my thoughts, even that; Thy way is in the sea, and thy path in the mighty waters, and thy footsteps are not known, Psal. 77.19. For if ever there were an Age since Israel's advance out of Aepypt, when God once and again made his path in the waters (literally at Jordan) and had his way through the Sea (even the red Sea) and through the whole of that miraculous providence was, as a ship in the sea, whose way and footsteps are unknown; If ever (I say since that age) God hath so acted again the second time, to bring up his people from an Egypt, sure it hath been in this, which we have seen. And indeed the works of God in the midst of us have been so parallel unto those past providences, as that I have often said, they have been but another edition of them with some inlargements. Our way out of Bondage, and through the Wilderness hath been so like, that scarce can there be mentioned any particular act then, which (as Isaiahs' phrase is) hath not its mate now. What God hath done for the bypast time, there is scarce any so great a stranger in Israel but can tell, but what God is doing, or will do, is that which poseth the greatest Teachers in Israel; and I had almost said, we see not our signs, there is no more any Prophet, neither is there among us any that knoweth how long. That great sign of the concurring desires, and prayers, and counsels of the godly (which was wont never to fail us) is now eclipsed by those sad divided aims, and subdivided thoughts, which cause breaking, and bleeding of heart every where; and how long it will be ere the envy of Ephraim (the major, or ten parts of Professors) and the envy of Judah (the minor, or two parts of them) shall departed, and each shall not vex, or vary one from another, who can tell? yet certain the time shall come, when it shall be; but in the interim, to see through these clouds, to be able to hear the voice of the Father in the midst of the confused noise of his Children, is the great desire, and endeavour of my soul. And that I might pump up the deeper, and fuller discoveries of longer heads and hearts then my own, I will adventure humbly to cast in a dish of water out of my little cisterne-thus: I have for some years eyed that place of Isa. 1. 23, 24, 25, 26. as a Prophecy, which is yet to receive its accomplishment. And much hath been (as I humbly judge) done in the midst of us, as to the minatory or threatening part of it; whether God be not about to enter (at least) upon the more positive mercy of it, I would a little inquire; and let that ver. 26. be the basis of the inquiry, the words are thus; I will restore thy Judges as at the first, and thy Councillors as at the beginning, afterward thou shalt be called the city of righteousness, the faithful city. From this Prophecy I would speak the words of truth with soberness; and oh, that the sons of truth and soberness others I desire not to deal withal) would give me an answer, that if I err I might see it, for verily I am unwilling my error should abide with me; teach me, and I will hold my tongue, and cause me to understand wherein I have erred.  
But yet hear me of your goodness (ye Judges and Princes of reason) while in a few words I acquaint ye with my thoughts, about this Scripture in reference to these times.  
First, I have thought that God clearly intimates a resolve (as it were upon the debate) to change the form of Government from what it was now, (corrupted by Kings and Princes) unto what it was better, when administered in the days of the Judges and Elders (or as it is here phrased) Counselors, Kings and Princes of a Monarchical principle, and power, were not ab initio, i. e. not from the beginning amongst his people, they were indeed at last, but not at first. Now tell me (for I desire to learn) if the context of these words, joined with the words themselves speak not, as if God would raise up an expectation of such a change, as in which he would remove Kings and Princes (whom he calls rebellious, and companions of Thiefs) as his enemies, and adversaries, as those which had made the faithful City (Israel's Commonwealth) an Harlot; and which that it might become again the city of righteousness, should be blessed with its first Government of Judges and Counselors. After all Dispute and Comment (which yet I have had the advantage to hear and read) upon that, 1 Sam. 8. it appears clearly, that at the first, and in the beginning, God did disapprove of the change of Government from Judges to Kings, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there spoke of, was to terrify his people from their desire, it being directly opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The manner of Kingly Government was, and hath been experienced, to be no more like Gods, than the violent, tyrannical advice of Reboboams young Counselors, unto the grave and moderate Counsel which the ancient men gave, who were indeed the wiser, and advised better than young Lads did; yet still it hath been the manner of Monarchy to act after the young men's Council, and not according to the council of the aged. As thereby showing itself to be not the government of the beginning, nor that which was at first. But God speaking here of reducing the state of things to that prime pattern, doth (to me at least) clearly intimate this change of Government, which we have had some experience of, and which others shall in time find; for we are but as the first ripe fruit to that Harvest, wherein the sickle of Providence shall be put into the Kingdoms of men, to accomplish this Prophecy, of Gods cutting down Monarches, his Adversaries, and making way for restoring of his Judges as at first, and his Counselors as at the beginning.  
Secondly, may it not then be thought to be (not to say impious, but) very impolitic, and imprudent in any people or person to dote upon, and admire that which the great God of all the World is resolved to pull down. Certainly, it's the Creatures folly to resist the Creator's counsel, who ever set himself either in desire, or design against the Lord, and did receive the one, or accomplish the other; without doubt, if the most high rule in the Kingdoms of men, and do whatsoever he pleaseth, there can be no resisting of his wil I am apt to think, that the time hastens in which God will make all the Princes of the earth (Nebuchadnezzar-like) to graze with the Beasts, and to wander in the Wilderness, that they may see, and know, and understand, and consider that he is resolved to deal with them as rebels; and that their power, and pride, and pomp shall be so stained, as that all their blood in their own, and vassals veins, shall never be able to recover their splendour any more. Whatsoever God will in Heaven, or Earth, that does he. And though Monarchy lift up itself above the Skies, though it fix itself amongst the Stars, yet even thence shall it tumble down, by that power which dissolves the Host of Heaven, and causeth the Stars to fall as the leaves from the Vine; and sigh this appears to be his determined purpose upon the whole Earth, I persuade myself it will be but a vain thing, for the Kings of the earth, and the Princes to take council together, to resist the Lord, and his Christ; surely when he strikes they'll be but as a Potter's vessel, and when God is breaking of them, why should not they be to us as a vessel wherein there is no pleasure. Nay, why rather should not all entertain with delight the change which God is about to make, since it is from the worse to the better, from the unrighteous, and tyrannous power of Monarchies and Princes, into his Government of Judges and Counselors, which were from the beginning, which indeed were the first, and shall be last in this world, till David himself do come again, and the Lord Christ be exalted in his day.  
Thirdly, it hath been in my thoughts to consider, whether this Prophecy hath received its accomplishment; or be yet to be fulfilled; Though some Expositors seem to be confident of the past impletion, the already fulfilling of this Prophecy, yet many doubt it. True it is, that there was a Tanquam-accomplishing of this Prediction, after the return of the Jews from the Babylonish captivity, but yet I cannot be convinced (at present) that then there was a total accomplishment of it, so as to rest therein, and to expect no more from this Scripture; for let it be considered, whether ever after that return (ever in their best and quietest estate) Jerusalem were so ordered and established, as that it might in the fullness of the Letter, and in the whole latitude of the intendment of the phrase, be called, the city of righteousness, the faithful city; certainly, sacred word will not give my faith a footing to believe it. Ezra and Nehemiah in their works, and writings, speak at another rate, Nehemiah contests about Oppression, which was amongst them rife and ridged (and that in the prime of their reformation and return) makes me think then their state did not deserve the glory of being called, The city of righteousness; and the posture, or rather preposterous, and disorderly state of affairs, which some years after he found at Jerusalem; doth give little ground to call it all that time the faithful city, etc. This makes me to think, that this Prophecy is but parallel to that of Jeremiah 31.23 and therefore it received not its accomplishment at their return from Babylon, but is to be fulfilled when God shall bring them up, and back from the North, when not only Judah, the two Tribes, (which alone returned from Babylon) but likewise Israel (the ten Tribes) with them should rejoice in that Government of Judges and Counselors as at first, until they come to their Kingdome-state under the reign of the Messiah, and David their King. And in case there were a fulfilling of this Prophecy after their return from Babylon, I am apt to think it was but such a fulfilling as hath been of some others, which was rather in part, and in assurance of the truth, then in whole and full perfection of the Prophecy.  
Fourthly, supposing then this Prophecy as yet not to be fulfilled, Why may not the Isles of the Gentiles as well look after, and expect the fulfilling of it amongst them (I say) as well as the remnant of the Jews? Is God only the God of Jews, or is he not equally the God of the Gentiles? In the Prophecy of Gods restoring and setting judgement in the earth, are not the Gentiles expressly mentioned to share therein? Isa. 42. And are not they said to be expecttants, waiting for his Law? Nay, doth not the connexion of this, and the next chapter import, that this Prophecy relates to the times of the Nations flowing into the light, and Law of the Messiah? certain I am, the Rabbins (who use to make advantage of all Scriptures, to the utmost for their own Nation, and are not favourers of us sinners of the Gentiles) do understand this Scripture of the times of the Messiah, who shall prevail over the wicked (so Kimchies phrase is for us Gentiles) And clear it is that the Gentiles are promised (and so Prophesied of) to partake with, to share in, and suck of the same breasts of consolation with the Jews; now whether it be a consolation to have good Judges, and righteous Counselors (as Israel had at the first, and in the beginning) let those speak who have felt the burden, and tasted the bitterness of the tyranny of rebellious Princes and Monarches. Since then this Promise, or Prophesy (call it as we please) refers to the Jews expressly, as a mercy to come in its season, let us not bind ourselves with the cords of fear, and diffidence from coming in to participate with them in the same, for as much as we are now of the same body, and fellow heirs of the same hopes, and partners in the same promises with them (that being destroyed which made the difference) Neither let it be thought too great ambition for us Gentiles to precede them in the enjoying of those Prophecies, since we do go before them in greater matters. And why may not God hereby provoke the Jews to jealousy and emulation, when they shall see us to love and enjoy what once they had, & as yet want; and yet this will not hinder, but that the Jews shall have in time a gradual (though not specifical) pre-eminence above us the Gentiles; for albeit we be the first in the enjoyment of the fulfilling, yet may they be the chief in the perfection of this promised mercy; though they come in last, yet may they be advanced to highest place, and so the first shall be last, and the last shall be first; they the first in the Promise, last in the performance; we the last, first in the fulfilling, and yet they the last, come up to be the chief in the enjoyment: And so Christ, who is first our salvation and settlement, may yet be the glory of his people Israel in both, sending and settling amongst us his Judges and Counselors, till himself alone shall come to sit upon the Throne of his father David, that by us, as by a light, may be seen what shall be the glory of the Jews, and so the final advantage of the Jew above the Gentile, shall be much every way, when they shall (though last, and after us) enjoy their Judges as at first, and their Counselors as in the beginning, in a beauty as fare exceeding us, as that of Rachel the younger, did that of Leah the elder, and so they be the prime in beauty, though we the first in birth, or beginning of this Prophecy.  
Fifthly, in case these things be thus, let us a little consider what is this Government of Judges and Counselors, which upon the change of Government we may expect, and should acquiesce in, as a mercy promised. And here it must be promised as an indubitable conclusion, That the government of Judges was but of one Person, as chief Judge, at one time. The great space of time after the division of Canaan by Lot (which is the Epocha from which the giving and governing of Judges is reckoned, as Acts 13.19. & 20. compared with Judges 3.9.) had its course in the succession of Judges, one after another, and in all that time there were never more than one Judge at a time. The Government is expressed in the plural of Judges, by reason of their successive turns, one after the death of another, and not because there should be, or were many at once. Consult the Book of the Judges, and you will not in the least hesitate herein; Othoniel, Elon, Deborah, Gideon, and the rest governed, or judged by turns (during the time of their lives) and not any two of them at one time.  
This being clear beyond contradiction, consider we a little the use of the Judge at any time, what it was for, and upon which any came to that place; and consider we the rule and power of a Judge so enabled; Now as for his rise; It is evident it was upon a Marshal or Military account, he that was the deliverer was therefore, and thereupon the Judge; the person which providence raised up unto Israel in the time of any of their straits to deliver them out of the hand of their enemies, was (Eo nomine, eademque ratione) the Judge afterward, during term of life; Jephtah therefore did upon these terms covenant to undertake the Office of being their General in War, that he might be their Judge in peace. Had not the people promised that, and called God to witness (as the seal and security of that Promise) he had not gone forth either against the malignant Ammonites first, of the male-contented Ephraimites afterward, but being assured of being Judge after the war, he engaged in the war, and according to the engagement of the Elders unto him, he judged (or governed as chief) six years afterward; upon whose death Ibzan succeeded him in the Judicature of Israel, and judged seven years, even till he died. Now albeit it appears not by the sacred History what was the ground upon which the Judge (for the time being) was elected in time of peace; (for neither in the days of Elon, who succeeded Ibzan) nor of Abdaon (who came to be Judge after Elon, was there any wars) albeit (I say) therefore it appear not what was the particular worth, or merit, eminency, or desert, for which the election in those times was made, yet still it is evident, that in times of war, and straits, the valiant and successful management of the affairs then, was always the ground which gave the rise and reason of the particular election unto the power and honour of the chief Judicature afterward.  
Having passed thus fare in our inquiry, let us now consider whether or no that during this government of Judges, there was not also annexed unto it, the Synedrian of the Elders, and so at the same time there was the JUDGE, and the COUNSELORS, as having an hand in, and authority with the Judge to manage the government of Israel. And there are (besides many conjectural evidences) three things, which may be of weight and sufficiency to attest, and carry us to plenary belief hereof.  
1 That no History, either sacred or profane doth (or can) make it appear, That from the first institution, or foundation of the Synedrian (which was by Moses) there was not an abolition or dissolving of that power which they had, and exercised in the Government of Israel. Cunaeus is clear and positive in this, his words are, Id concilium cum constitutum a Mose esset semper deinde sub judicibus, regibusque & pontificibus usque ad extremam Judaeae desolationem fuit mansitque etc. neither have I as yet met with any Author of name or note (indeed with none at all) that ever denied this, but that still during the time of Judges (as afterwards) there were also the Counselors (the seventy Elders) who did always manage the affairs of Government, especial in Civil things, as in matters of Fact and fault between man and man, throughout all the Tribes of Israel.  
2 The frequent mention of the Elders in the Book of Judges is so obvious that it must be granted, that even in that time the Elders were. And that they were of power appears clear enough, both by their calling of Jeptath to be General of their Forces, and covenanting with him that he should be Judge upon his success, Judg. 11.9, 10. And why should it be doubted or questioned, whether or no this conjunction of Judges and Counselors were together at Mizpeh at that time, when as its constitution was but yet new, and nothing appears why it should be thought either to be altered, or abrogated.  
3 The particular story of the Levite and his Concubine is of evidence enough by itself to constrain us to conclude, that there were Counselors in the times of the Judges; To whom but to the Elders did he address himself? Who but they did do him justice? indeed in those days there was no Judge in Israel (as there was not at some other times) but yet it appears then there were these Counselors; and a very strong argument it is that they were, when and while there were Judges, because they were when there were none. In Jephtabs case they elected him General, and constituted him Judge; and now in the Levites case, they hear his in jury, and do him Justice. Besides, had there been a Judge at that time in Israel, its questionable whether or no the complaint should have been made to him, unless the extraordinariness of the case had made him to take cognizance of it, for in Civil affairs (as one well observes) the Judges did but rarely appear, and when is was, the occasion or affair was weekly; Upon all this it will appear, That indeed the Government by Judges was mixed with the Synedrian of Elders, and Judges and Counselors were God's Government at first, or the kind of power and rule by which Israel was governed at the beginning, so that this will be the result of the inquiry; that God promising here to give his people their Judges as at first, and their Counselors as at the beginning: The Government which hereupon we are to expect, is, that form which the people of God had at first, when they were possessed of the Land of Canaan, and were governed by Judges and Elders. And the reason why this was called the Government as at the first, and as in the beginning, is, because that this was the first form, or way of rule which the Jews had after the seven Nations of the Land of Canaan were destroyed, and that Land was divided, and enjoyed by Lot; till which time indeed they had not Judges, i. e. not that Government, as Paul tells us, Acts 13.19, 20. Nor were they capable till then of any settled form of Government, because till then they were not a settled Commonwealth; Moses and Joshua were their Leaders from a strange Land, and their Deliverers till they came unto Canaan, and they guided, and governed them in their march, and military condition; but when afterward they were settled, and had their Land divided by Lot, than God gave them Judges; till than their state was but itinerant, and unsettled; but from that time they became a Commonwealth, and (though not freed from wars, yet) were settled where they were to abide, and therefore this was their first, and beginning estate, the prime constitution of that Commonwealth. Then (Reader) that I may apply this to our present time, let me expostulate the case with malcontent, or dissatisfied persons about the late, strange, and unexpected turn that hath been amongst us.  
Why may we not rather rejoice, and rest in it as in a mercy Prophesied, than murmur at it, and slander it as being a design plotted? Or if we should grant it a thing plotted by men, why may we not rejoice, that God by men hath accomplished his own intentions, howbeit (Assyrian like) they neither meant so, nor did their hearts think so? Verily though the wrath, or pride of men do not directly aim at, nor can therefore groundedly expect to accomplish the righteousness of God; yet we have often seen, (and of late have had many choice experiences of it) that when, or where man did but intent, and appoint transactions to such, or such an end, God did overrule and order them unto the fulfilling of his own purposes. Do ye not remember the former things? etc. Have ye forgot the days of old? when necessity constrained us, both in Parliament and Army to resolve, and do things, strange, and seemingly eccentrick, which albeit they startled us at first, nor were intended for that end (which yet was the blessed issue of them) have yet been such as we have had cause to say, What hath God done for us, and how came he down by terrible things which we looked not for, doing and accomplishing the counsels and purposes of his own will, which we never did (at first at least) expect, may not it be so then now again? and upon the Premises may not we conclude this, as the fruit of our last change; That God is now about to give us the blessing of his people, and the fulfilling of a prophecy: for verily a Lord Protector, and Counsellors (especially those of the Grand Synedrian in Triennial Parliament) is much like Israel's Judges at the first, and their Counsellors at the beginning.  
Object. No, but this is more like a King and his Lords; it's more like that which we have fought and prayed against, then like that which we have desired and expected.  
Ans. But are you not mistaken in yourselves? or were you not misguided in your aims? Did you, or durst you pray, or fight for any thing inconsistent with, or opposite to any thing Prophesied of, or promised in the Scriptures of truth? And is not one single person assisted by a Council, and concluded by, yea and responsible to a Synedrian of Elders (Heads of our Tribes in Parliament) I say, is not this like Judges of old, and Counselors at the beginning.  
Obj. But a Protector is but one single person, and God speaks of Judges, and so it is Monarchy, and not that, etc.  
Ans. It is a mistake (as hath been hinted) to think there were more Judges than one at a time. Though the expression in the Prophecy be plural, yet the power and place in the exercise of it was single; and therefore though it be called the time when the Judges ruled (as Ruth 1.1.) yet was there but one Judge, who judged at a time. One Jephtah, one Tola, etc. and no more. Besides, it is a gross mistake to think, and say, that this is a Monarchical, or Kingly Government, and that hereby the Act, and Declaration for the abolishing of Kingly power is transgressed; for know and consider, It is one thing to be governed by one, and another thing to be governed by a Monarch; though every Monarch be one, yet every single one is not a Monarch. The Duke of Venice is but one, yet no Monarch; the State holden in Holland was but one, yet no King; the Judges (for the time being) were but one at a time, yet no Kings. It is true, in the time of their interval it is said, Then was there no King in Israel; but that was rather from the general use of the word King, then from their power, or rule as Kings; and this will appear evidently by two things (besides that all Authors do specifically distinguish the times of that Government of Kings and Judges, which they could not, in case they were the same.  
1 The People when they desired a King in opposition to Samuel, who was the last Judge, did certainly know that there was a very clear and vast difference between a Judge and a King; otherwise they would not have desired, and contested for that which they had already.  
2 God himself when he speaks of that business, doth more than intimate what a difference there would be between the persons and powers of Kings which they desired, and Judges which they had; so that to say, that a King, and a Judge, (or Protector, being no more than a Judge) is all one, bids very fair, and goes very facre to clear the Israelites from sin, in their desire of a King, and to charge God with folly, that he was so offended with them, when they desired no more in effect then his own promise of Judges. Add to this, that God in this place of Isaiah, doth oppose his Judges and Counselors to Kings and Princes, the government of the one, unto the government of the other, which had they not been divers need not be; for God might have said, I will destroy Kings and Princes my enemies, and give them my Kings and Princes; No, but i'll give my Judges instead of those Kings.  
It is true indeed, Josephus calls the Judges in Greek Monarches, and the Hebrew in Judges once and again styles them Melecks; but it is because of the more lax signification of the words, and not because of the strict acceptation of the thing, and the known and now frequent notion of Kings and Monarches, The Roman Dictator's, Cinna, Sylla, (Mario) etc. where by the Greek Writers styled Monarches, and yet it is known they were not Monarches, as the thing strictly signifies. The Dictator's were but (if I may say so) Protectors pro tempore; the wise Tacitus, (and indeed all Historians of note) distinguish between the Dictator's and Caesars, as between two kinds of Government.  
It is not a single person, but a sole power which makes a Monarch so called, and known, and this the late King knew very well, when upon discourses of a limited Prerogative, he was wont to say; It was but a design to unking him, and make him another Duke of Venice, SOLENES OF POWER, SOVEREIGNTY OF RULE, HEREDITARINESSE OF Title, IMSPONCIBLENES OF ACTION, etc. have been deemed, and urged as the Regalia of a Monarch, and when these are not, the Masters of Monarchy will tell you, Kingship is wanting, or at least waning, and in its decay.  
Object. But how soon may the Protector assume this if he please, and what absolute power hath he at present, etc.  
Ans. Have we ground to think him a man of so much ambition, and so little faith, as to violate his Oath, though for a Kingdom? Hath not the Nation had experiments strong and sincere, long enough to dash such jealous Brats in pieces? For which of his good works is it that you thus suspect him?  
Obj. But he is but a man, and temptations may overcome, etc.  
Reply. Let this rather fill your soul with prayers, than foment in you jealousies. But is not he bounded? Are not the Articles of agreement, like the bounds of the Sea, such as if he would rage's he cannot pass? And whatsoever power he hath at present, may not the next Parliament lessen it? And his present Council check it; for how little a part of power hath he without the advice and consent of his Council.  
Obj. But yet he hath the sword, and may break out, etc.  
Ans. Yet still we have jealousy, and so make fear without grounds. Is there no fidelity in the present Council? Is there no honesty in the Officers of the Army to restrain, and oppress extravagancies? Or; is there no power in Prayer, no God in Heaven to mend all? verily if the Protector should fall from grace (which yet I am not so much an Arminian as to fear) and should either misuse, and mis-improve his power to self power, and pride, etc. all that fear God, would cry out, let him be accursed, and I should think myself worthy to share in the curse, if I should not say, Amen, even so be it lord Let him be the shame of men, the scorn of State, the abborrency of all that fear God, if be make his Protectorship a step to Kingship for himself or his. And here let me take the liberty to say, I could hearty wish, and upon my knees humbly beg, that (as an addition unto that Article, that the Protector shall not be hereditary) it might be annexed, that the Family of any one Protector shall be wholly cut off from being elected to the Protectorship, at least unto the third Generation. It would be a test of singular sincerity in the now Lord Protector, to procure such an addition, and it would be a great security to prevent Monarchy, or other evil which may arise out of this office. We know, how that the Empire of Germany is not hereditary fundamentally, but Elective, yet for want of such a caution, as I humbly motion, how long the house of Austria hath perpetuated the Imperial power, in its own Family, to the grand injury of all Germany, is a thing that needs no History to confirm, or set forth. I have heard (I confess) that many have said, and do say, that there is a long line of pedigree drawn up, to prove the Lord Protector to be lineally descended from Cadwallador; and this hath been, and is still made use of by some, to insinuate a design, a future Kingship for himself, or his; but as I know no just ground for to believe the truth of this surmise, so I persuade myself, his Highness the Protector, is more Christian, and less Welshman, then to mind such foolish vain Pedigrees; if he draw not his line from Christ he will not be Honourable in the eyes of God, or Saints; and I hope his conversation will fully prove this report a lie. Neither do I doubt in the least that he will venture the peril of life and perjury upon so mean an account, as an antiquated (that I say not abominated) piece of Heraldry.  
There is also another idle report, which yet because it's handed as from a Knight, and a Bishop, i'll hint in a word, and speak shortly unto. The report is; That a Knight (whether errand or otherwise) having little to do at Bath, should search for annosities in the Cathedral there, and at last found a certain Story, which it seems was Jothams' Apologue, painted and versified; and that this should be one line in the Poetry, BUT WOE TO US WHEN OLIVER SHALL BE KING. Hereupon it is commented and concluded, that woe will be now unto England, since Oliver Cromwell is King. This is the Legend or Story.  
To it I would say but this; What if it be merely (as other Legends) forged, and the wand'ring Knight not to be found to verify it? Or what, (in case there be any truth in the Tale) if the Knight wanted his Spectacles, and read OLIVER instead of OLIVE, or the Olivet, for it is in the Apologue of Trees, as the Tale confesseth; or what if it were Oliver indeed, who will undertake to prove the Poet an authentic Prophet? Finally, what if the Poet should speak (as some of the Heathen Oracles) truth at unawares? And should predict, That when Oliver should be King, that is, in Jothams' phrase, Judge (for the Apologue was in the days of the Judges) than woe to us, i e. Cathedrals, Painting and Buildings too? would there be any great woe to Christians, to see (now Oliver is Judge, or Protector) the ruin of Cathedrals, since they are of little use, and of so great offence?  
I will trouble myself no further with these or the like conceits, or surmises, but let me entreat (thee Reader) to consider seriously for thine own satisfaction if thou doubtest, or for mine if I err (for I would willingly be convinced) whether or no any who fear God, who are the Children of the Promises, and who converse with, and wait for the fulfilling of Prophecies; I say, whether any of those have just cause to murmur, repine, or oppugn the present Government, upon this turn and change? much less, whether they have cause to resolve at last only to acquiesce, and sit still, and to gratify the old and common enemy, which as much as possible they can wish, viz. to resolve to stand NEUTRALS, and let all oppose or prevail that can, and dare against this present power; which because it was not a Child of their conception, they are willing to let perish by the power of an open and professed enemy, withal putting to their helping or preferring hands; I will say no more, but reserve the rest for thoughts and sighs in secret.  
Only for a Cushion, I will suppose it possible for this paper at one time or other to lie at the Lord Protectors feet, and thereupon I will presume upon his low Spirit in his High place, to bespeak him thus: My Lord, you have but little leisure, and I but little ability for many words, yet I beseech you of your clemency to hear me a few.  
1 You have much power, and are in a great place, but power and eminency are slippery places, and expose to great falls if one be not cautious. The first person of your place and power came to a sad end, not I think really for any default of his, but by the malice and subtlety of his corrival; you have many enemies, men of much malice, and not of simple slothful spirits; Beware what you do, you have a Council, to advise with whom will be safety, the more you act jointly with them, the less danger will be to yourself, or the Commonwealth.  
2 You have Honours to confer, but be sure you honour none but such as honour God. It is but an unwise, and a derided work to gild a rotten post; and to confer Honour upon sinful, sordid, or undeserving Persons, will have but little of Prudence, and less of Piety in it; such as are precious in God's sight, let them be honourable, and do you love them.  
3 You have many eyes upon you, some expecting, some suspecting; disappoint not the one, neither do any thing to strengthen the other. There are who suspect you'll KING it, and procure your Heir to succeed you; but dis-appoint those men in their malice, who will thereupon cry, and strive to down with you, down with you, even to the ground. Ask your Council, whether it were not good prudence, and preventing policy, to provide against the Family of any Protector, as well as the Family of the late King; and consider, if an addition were made to the age of the Protector that may be chosen, it would not be better. Certainly they of Venice find it advantageous that their Dukes are old; and with ancient, above forty one, will be more wisdom, then with the young though twenty one. The elder the Protector is, he will be the more fit to do men good, he will be the unfitter to do men hurt. By this (if your Highness shall think it meet to endeavour) you will frustrate your enemies, and refute the greatest of their calumnies, and surmises, and hereby you will satisfy many of your cordial friends, who expect choice things from you, and such as accompany holiness, humility, and self-denial.  
Finally, remember while you study to be a terror to evil doers, you strive to be an incourager and Protector of those who do well; do your utmost to pull up every weed, but be cautious you pull up no good Plant therewith. While you are zealous against a Superstitious, profane, ignorant, carnal Ministry (in which zeal ride on and prosper) be careful, and diligent to perpetuate and encourage an holy, spiritual, able, and peaceable company of Preachers, who may advance holiness and godliness, and prevent profaneness and barbarism, which gins to put forth their monstrous heads in divers corners of the Land.  
My Lord, i'll say no more but this; You are in as much need of help from God now as ever, indeed more; your work as General is not yet at an end. I am much inclined to think, that at lest once more, you will be forced to draw your Sword again, and to be a Deliverer to this Nation (and those of Scotland and Ireland united now to it) which if it fall out according to my prayers and hopes; you will thereby confirm yourself of right to be our Judge, and I pray God so to guide you in this your new Honour and Office, as that we may have as good, and great a ground to admire, and bless God for you as a Protector, as (your enemies themselves being witness) we have had to acknowledge you as our General. And the same Lord so bless your present Council. (made up of men who are deservedly esteemed wise and godly) and especially so dispose of the Parliament to be, as that upon your and their account, we may have a good ground to say, God hath restored his Judges as at the first, and his Counselors as at the beginning, that therefore hereafter we may call England's Triple-Common-wealth, THE CITY OF RIGHTEOUSNESS, THE FAITHFUL CITY.  
FINIS.