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 Israels advance out of Aepypt, when God once and againe made his path in the waters (litterally 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 Aegypt, 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 Wilder­nesse 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 by-past time, there is scarce any so great a stranger in Israel but can tell, but what God is doing, or will doe, is that which poseth the greatest Teachers in Israel; and I had almost said, we see not our signes, there is no more any Prophet, neither is there among us any that knoweth how long. That great signe of the concurring desires, and prayers, and counsels of the godly (which was wont never to faile us) is now eclipsed by those sad divided aimes, and sub-divided thoughts, which cause breaking, and bleeding of heart every where; and how long it wil be ere the envie of Ephraim (the major, or ten parts of Pro­fessors) and the envie of Judah (the minor, or two parts of them) shal depart, and each shal not vexe, or vary one from another, [Page 2]who can tell? yet certaine the time shal come, when it shal be; but in the interim, to see through these clouds, to be able to heare the voyce of the Father in the midst of the confused noyse of his Children, is the great desire, and indeavour of my soule. And that I might pump up the deeper, and fuller discoveries of longer heads and hearts then my owne, I will adventure humbly to cast in a dish of water out of my little cisterne-thus: I have for some yeares eyed that place of Isa. 1. 23, 24, 25, 26. as a Prophesie, 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 threatning 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 Coun­cellors as at the beginning, afterward thou shalt be called the city of righte­ousnesse, the faithfull city. From this Prophesie I would speake the words of truth with sobernesse; and oh, that the sons of truth and sobernesse others I desire not to deal withall) would give me an answer, that if I erre I might see it, for verily I am unwilling my errour should abide with me; teach me, and I wil hold my tongue, and cause me to understand wherein I have erred.

But yet heare me of your goodnesse (yee Judges and Princes of reason) while in a few words I acquaint yee 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 forme of Government from what it was now, (corrupted by Kings and Princes) unto what it was better, when administred in the dayes of the Judges and Elders (or as it is here phrased) Counsellours, 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 tel me (for I desire to learn) if the context of these words, joyned with the words themselves speake not, as if God would raise up an expectation of such a change, as in which he would remove Kings and Princes (whom he cals rebellious, and companions of Theeves) as his enemies, and adversaries, as those which had made the faithful City ( Israels Common-wealth) an Harlot; and which that it might become againe the city of righte­ousnesse, [Page 3]should be blessed with its first Government of Judges and Counsellours. After all Dispute and Comment (which yet I have had the advantage to heare and read) upon that, 1 Sam. 8. it appeares clearly, that at the first, and in the beginning, God did dis-approve of the change of Government from Judges to Kings, and the [...] there spoke of, was to terrifie 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, then the violent, tyranical ad­vice of Reboboams young Counsellours, unto the grave and mode­rate Counsel which the ancient men gave, who were indeed the wi­ser, and advised better then young Lads did; yet still it hath been the manner of Monarchy to act after the young mens Councel, and not according to the councel of the aged. As thereby shewing it selfe 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 patterne, doth (to me at least) clearly intimate this change of Government, which we have had some experience of, and which others shal in time finde; for we are but as the first ripe fruit to that Harvest, wherein the sickle of Providence shal be put into the Kingdomes of men, to accomplish this Prophecie, of Gods cutting downe Monarchs, his Adversaries, and making way for restoring of his Judges as at first, and his Counsellours as at the beginning.

Secondly, may it not then be thought to be (not to say impious, but) very impolitique, 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 downe. Certainly, it's the Creatures folly to resist the Creators counsel, who ever set himselfe either in desire, or designe against the Lord, and did receive the one, or accomplish the other; without doubt, if the most high rule in the Kingdomes of men, and doe whatsoever he pleaseth, there can be no resisting of his wil. I am apt to thinke, that the time hastens in which God wil make all the Princes of the earth ( Nebuchadnezzar-like) to graze with the Beasts, and to wander in the Wildernesse, that they may see, and know, and understand, and consider that he is resolved to [Page 4]deale with them as rebels; and that their power, and pride, and pomp shal be so stained, as that all their blood in their owne, and vassels veines, shal never be able to recover their splendor any more. Whatsoever God will in Heaven, or Earth, that does he. And though Monarchy lift up it self above the Skies, though it fixe it selfe amongst the Starres, yet even thence shal 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 sith this appears to be his determined purpose upon the whole Earth, I perswade my selfe it wil be but a vaine thing, for the Kings of the earth, and the Princes to take councel together, to resist the Lord, and his Christ; surely when he strikes they'le be but as a Potters 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 entertaine 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 Counsellours, which were from the beginning, which indeed were the first, and shal be last in this world, till David himselfe doe come againe, and the Lord Christ be exalted in his day.

Thirdly, it hath been in my thoughts to consider, whether this Prophesie 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 Prophesie, yet many doubt it. True it is, that there was a Tanquam-accomplishing of this Prediction, after the returne of the Jewes 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 returne (ever in their best and quietest estate) Jerusalem were so ordered and established, as that it might in the fulnesse of the Letter, and in the whole latitude of the intendment of the phrase, be called, the city of righteousnesse, the faithfull city; certain­ly, sacred word wil not give my faith a footing to beleeve it. Ezra and Nehemiah in their workes, and writings, speake at ano­ther rate, Nehemiah contests about Oppression, which was a­mongst them rife and ridged (and that in the prime of their refor­mation [Page 5]and returne) makes me thinke then their state did not deserve the glory of being called, The city of righteousnesse; and the posture, or rather preposterous, and disorderly state of affaires, which some yeares after he found at Jerusalem; doth give little ground to call it all that time the faithfull citie, &c. This makes me to think, that this Prophesie is but parallel to that of Jeremiah 31.23 and therefore it received not its accomplishment at their returne 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 rejoyce in that Government of Judges and Counsellours as at first, until they come to their King­dome-state under the reigne of the Messias, and David their King. And in case there were a fulfilling of this Prophesie after their re­turne from Babylon, I am apt to thinke 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 Prophesie.

Fourthly, supposing then this Prophesie as yet not to be fulfilled, Why may not the Isles of the Gentiles as well looke after, and expect the fulfilling of it amongst them (I say) as well as the remnant of the Jewes? Is God only the God of Jewes, or is he not equally the God of the Gentiles? In the Prophesie of Gods restoring and setting judgement in the earth, are not the Gentiles expresly 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 Prophesie relates to the times of the Nations flowing into the light, and Law of the Mes­sias? certaine I am, the Rabbins (who use to make advantage of all Scriptures, to the utmost for their owne Nation, and are not favourers of us sinners of the Gentiles) doe understand this Scripture of the times of the Messiah, who shal prevaile 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 Jewes; now whether it be a consolation to have good Judges, and righ­teous Counsellours (as Israel had at the first, and in the beginning) let those speake who have felt the burthen, and tasted the bitter­nesse [Page 6]of the tyranny of rebellious Princes and Monarchs. Since then this Promise, or Prophesie (call it as we please) referres to the Jewes expresly, as a mercy to come in its season, let us not bind our selves with the cords of feare, 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 heires 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 injoying of those Prophesies, since we doe goe before them in greater matters. And why may not God hereby provoke the Jewes to jealousie and emulation, when they shal see us to love and enjoy what once they had, & as yet want; and yet this wil not hinder, but that the Jewes shal have in time a gradual (though not specificall) preheminence above us the Gen­tiles; for albeit we be the first in the injoyment of the fulfilling, yet may they be the chiefe in the perfection of this promised mer­cy; though they come in last, yet may they be advanced to highest place, and so the first shal 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 chiefe in the injoyment: And so Christ, who is first our salvation and set­tlement, may yet be the glory of his people Israel in both, sending and setling amongst us his Judges and Counsellours, till himselfe alone shal come to sit upon the Throne of his father David, that by us, as by a light, may be seen what shal be the glory of the Jewes, and so the final advantage of the Jew above the Gentile, shal be much every way, when they shal (though last, and after us) enjoy their Judges as at first, and their Counsellours as in the beginning, in a beau­ty as farre 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 Prophesie.

Fifthly, in case these things be thus, let us a little consider what is this Government of Judges and Counsellours, 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 chiefe 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 [Page 7]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 then one Judge at a time. The Government is expressed in the plu­rall of Judges, by reason of their successive turnes, 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 turnes (during the time of their lives) and not any two of them at one time.

This being cleare 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 inabled; Now as for his rise; It is evident it was upon a Martiall 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 streights to deliver them out of the hand of their enemies, was ( Eo nomine, eadem (que) ra­tione) the Judge afterward, during terme of life; Jephtah therefore did upon these termes covenant to undertake the Office of being their Generall in Warre, that he might be their Judge in peace. Had not the people promised that, and called God to witnesse (as the seale 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 warre, he ingaged in the warre, and according to the ingagement of the Elders unto him, he judged (or governed as chiefe) sixe yeares afterward; upon whose death Ibzan succeeded him in the Judicature of Israel, and judged seven yeares, even till he dyed. Now albeit it appeares 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 dayes of Elon, who suc­ceeded Ibzan) nor of Abdaon (who came to be Judge after E­lon, was there any vvars) albeit (I say) therefore it appeare 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 warre, and streights, the valiant and succes­ful management of the affaires then, was alway the ground which [Page 8]gave the rise and reason of the particular election unto the power and honour of the chief Judicature afterward.

Having passed thus farre 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 JƲDGE, and the COVNSELLOVRS, as having an hand in, and authority with the Judge to manage the govern­ment of Israel. And there are (besides many conjecturall evi­dences) three things, which may be of weight and sufficiency to attest, and carry us to plenary beleife hereof.

1 That no History, either sacred or prophane doth (or can) make it appeare, 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 cleare and positive in this, his words are, Id concilium cum con­stitutum a Mose esset semper deinde sub judicibus, regibus (que) & ponti­ficibus us (que) ad extremam Judaeae desolationem fuit mansit (que) &c. 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 Counsellours (the se­venty Elders) who did alway manage the affaires of Govern­ment, especiall 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 Booke of Judges is so ob­vious that it must be granted, that even in that time the Elders were. And that they were of power appeares cleare enough, both by their calling of Jeptath to be Generall of their Forces, and cove­nanting with him that he should be Judge upon his successe, Judg. 11.9, 10. And why should it be doubted or questioned, whether or no this conjunction of Judges and Counsellours were together at Mizpeh at that time, when as its constitution was but yet new, and nothing appeares 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 it self to constrain us to conclude, that there were Counsellours in the times of the Judges; To whom but to the Elders did he addresse himselfe? Who but they did do him justice? indeed in those days there was no Judge in Israel (as there was not at some other [Page 9]times) but yet it appeares then there were these Counsellours; 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 Generall, and constituted him Judge; and now in the Levites case, they heare his in jury, and doe 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, unlesse the extraordinariness of the case had made him to take cognizance of it, for in Civil affaires (as one wel observes) the Judges did but rarely appeare, and when is was, the occasion or affaire was weekly; Upon all this it wil appeare, That indeed the Government by Judges was mixed with the Synedrian of Elders, and Judges and Counsellours were Gods Government at first, or the kinde 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 Counsellours as at the beginning: The Government which hereupon we are to expect, is, that forme 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 forme, 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 injoyed by Lot; till which time indeed they had not Judges, i. e. not that Government, as Paul tels us, Acts 13.19, 20. Nor were they capable till then of any setled forme of Government, because till then they were not a setled Common-wealth; 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 setled, and had their Land divided by Lot, then God gave them Judges; till then their state was but itinerant, and unsetled; but from that time they be­came a Common-wealth, and (though not freed from warres, yet) were setled where they were to abide, and therefore this was their first, and beginning estate, the prime constitution of that Common-wealth. Then (Reader) that I may apply this to our present time, let me expostulate the case with male-content, or [Page 10]dissatisfied persons about the late, strange, and unexpected turne that hath been amongst us.

Why may we not rather rejoyce, and rest in it as in a mercy Prophesied, than murmure at it, and slander it as being a designe plotted? Or if we should grant it a thing plotted by men, why may we not rejoyce, that God by men hath accomplished his owne intentions, howbeit (Assyrian like) they neither meant so, nor did their hearts think so? Veri­ly though the wrath, or pride of men doe not directly aime at, nor can therefore groundedly expect to accomplish the righteousness of God; yet we have often seene, (and of late have had many choyse experiences of it) that when, or where man did but in­tend, and appoint transactions to such, or such an end, God did over-rule and order them unto the fulfilling of his owne purposes. Doe yee not remember the former things? &c. Have yee forgot the dayes of old? when necessity constrained us, both in Parliament and Army to resolve, and doe 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 downe by terrible things which we looked not for, doing and accomplishing the counsels and purposes of his owne will, which we ne­ver did (at first at least) expect, may not it be so then now a­gaine? 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 prophesie: for verily a Lord Pro­tector, and Counsellors (especially those of the Grand Synedrian in Triennial Parliament) is much like Israels Judges at the first, and their Counsellors at the beginning.

Object. No, but this is more like a King and his Lords; its 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 your selves? or were you not mis­guided in your aymes? 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 Councel, 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 Counsellours at the beginning.

Obj. But a Protector is but one single person, and God speakes of Judges, and so it is Monarchy, and not that, &c.

Ans. It is a mistake (as hath been hinted) to thinke there were more Judges then one at a time. Though the expression in the Pro­phesie 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, &c. and no more. Besides, it is a grosse mistake to thinke, and say, that this is a Monarchicall, 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 appeare 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 cleare 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 himselfe when he speakes of that businesse, doth more then 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 then a Judge) is all one, bids very faire, and goes very facre to cleare 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 owne promise of Judges. Adde to this, that God in this place of Isaiah, doth oppose his Judges and Coun­sellours to Kings and Princes, the government of the one, unto the government of the other, which had they not been divers need [Page 12]not be; for God might have said, I will destroy Kings and Princes my enemies, and give them my Kings and Princes; No, but ile give my Judges instead of those Kings.

It is true indeed, Josephus cals the Judges in Greek Monarchs, and the Hebrew in Judges once and againe stiles 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 knowne and now frequent notion of Kings and Monarchs, The Roman Dictators, Cinna, Sylla, (Mario) &c. where by the Greek Writers stiled Monarchs, and yet it is known they were not Mo­narchs, as the thing strictly signifies. The Dictators were but (if I may say so) Protectors pro tempore; the wise Tacitus, (and in­deed all Historians of note) distinguish betweene the Dictators 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 designe to unking him, and make him another Duke of Venice, SOLENES OF POWER, SOVERAIGNTY OF RVLE, HEREDITARINESSE OF Title, IMSPONCI­BLENES OF ACTION, &c. 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 soone may the Protector assume this if he please, and what absolute power hath he at present, &c.

Ans. Have we ground to thinke him a man of so much ambition, and so little faith, as to violate his Oath, though for a Kingdome? Hath not the Nation had experiments strong and sincere, long enough to dash such jealous Brats in peeces? For which of his good works is it that you thus suspect him?

Obj. But he is but a man, and temptations may overcome, &c.

Reply. Let this rather fill your soule with prayers, then 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 he cannot passe? And whatsoever power he hath at present, may not the next Parliament lessen it? And his present Councel check it; for how little a part of power hath he without the advise and consent of his Councel.

Obj. But yet he hath the sword, and may breake out, &c.

Ans. Yet still we have jealousie, and so make feare without grounds. Is there no fidelity in the present Councel? Is there no ho­nesty in the Officers of the Army to restraine, and oppresse extrava­gancies? Or; is there no power in Prayer, no God in Heaven to mend all? verily if the Protector should fal from grace (which yet I am not so much an Arminian as to feare) and should either misuse, and mis-improve his power to selfe power, and pride, &c. all that feare God, would cry out, let him be accursed, and I should thinke my selfe 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 scorne of State, the abborrency of all that feare God, if be make his Protectorship a step to Kingship for himselfe or his. And here let me take the liberty to say, I could heartily wish, and upon my knees humbly begge, 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 Imperiall power, in its owne Fa­mily, to the grand injury of all Germany, is a thing that needs no History to confirme, or set forth. I have heard (I confesse) that many have said, and doe say, that there is a long line of pedigree drawne 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 himselfe, or his; but as I know no just ground for to beleeve the truth of this surmise, so I perswade my selfe, his Highnesse the Protector, is more Christian, and lesse Welch-man, then to minde such foolish vaine Pedegrees; 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 lye. Neither doe I doubt in the least that he will venter the perill of life and perjury upon so meane an account, [Page 14]as an antiquated (that I say not abominated) peece of He­raldry.

There is also another idle report, which yet because its handed as from a Knight, and a Bishop, ile hint in a word, and speake shortly unto. The report is; That a Knight (whether errant or otherwise) having little to doe at Bath, should search for annosities in the Cathedrall there, and at last found a certaine Story, which it seemes 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 meerely (as other Le­gends) forged, and the wandring Knight not to be found to ve­rifie 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 authenticke Prophet? Finally, what if the Poet should speake (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 dayes of the Judges) then 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 ruine of Cathedrals, since they are of little use, and of so great offence?

I will trouble my selfe no further with these or the like con­ceits, or surmises, but let me intreat (thee Reader) to consider seriously for thine owne satisfaction if thou doubtest, or for mine if I erre (for I would willingly be convinced) whether or no any who feare God, who are the Children of the Promises, and who converse with, and waite for the fulfilling of Prophesies; I say, whether any of those have just cause to murmure, repine, or oppugne the present Govern­ment, upon this turne and change? much lesse, whether they have cause to resolve at last only to acquiesce, and sit still, and to gratifie the old and common enemy, which as much as possible they can wish, viz. to resolve to stand NEƲTRALS, and let all oppose or prevaile that can, [Page 15]and dare against this present power; which because it was not a Childe of their conception, they are willing to let perish by the power of an open and professed enemy, withall 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 lye at the Lord Protectors feet, and thereup­on I wil presume upon his low Spirit in his High place, to bespeake him thus: My Lord, you have but little leasure, and I but little ability for many words, yet I beseech you of your clemency to heare 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 thinke really for any default of his, but by the malice and sub­tilty of his corrival; you have many enemies, men of much ma­lice, and not of simple slothfull spirits; Beware what you doe, you have a Councel, to advise with whom wil be safety, the more you act joyntly with them, the lesse danger will be to your selfe, or the Common-wealth.

2 You have Honours to conferre, but be sure you honour none but such as honour God. It is but an unwise, and a derided work to guild a rotten post; and to conferre Honour upon sinful, sordid, or unde­serving Persons, will have but little of Prudence, and lesse of Piety in it; such as are precious in Gods sight, let them be honoura­ble, and doe you love them.

3 You have many eyes upon you, some expecting, some suspecting; disappoint not the one, neither doe any thing to strengthen the other. There are who suspect you'le KING it, and procure your Heire to suc­ceed you; but dis-appoint those men in their malice, who will thereupon cry, and strive to downe with you, downe with you, even to the ground. Aske your Councel, 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 finde it advantagious that their Dukes are old; and with ancient, above forty one, wil be more wisdome, then with the young though twenty one. The [Page 16]elder the Protector is, he wil be the more fitter to doe men good, he will be the unfitter to doe men hurt. By this (if your High­nesse shal thinke it meet to endeavour) you will frustrate your enemies, and refute the greatest of their calumnies, and surmises, and hereby you wil satisfie many of your cordial friends, who ex­pect choyse things from you, and such as accompany holinesse, humility, and self-denial.

Finally, remember while you study to be a terrour to evil doers, you strive to be an incourager and Protector of those who doe 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, prophane, ignorant, carnal Ministry (in which zeale ride on and prosper) be careful, and diligent to perpetuate and incourage an holy, spiritual, able, and peaceable company of Preachers, who may advance holinesse and godlinesse, and prevent prophanenes and barbarisme, which begins to put forth their monstrous heads in divers corners of the Land.

My Lord, ile say no more but this; You are in as much need of help from God now as ever, indeed more; your work as Generall is not yet at an end. I am much inclined to thinke, that at least once more, you wil be forced to draw your Sword againe, 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 wil thereby confirme your selfe 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 blesse God for you as a Protector, as (your enemies themselves being witnesse) we have had to acknowledge you as our Generall. And the same Lord so blesse your present Councill. (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 Counsellours as at the beginning, that therefore hereafter we may call Englands Triple-Common-wealth, THE CITY OF RIGHTEOVSNES, THE FAITH­FVL CITY.