The Parallel.

Indeed, when we shall have duely consider­ed, the great care, and holy caution, the sacred Scripture it self ha's taken throughout, in the recommendation of the Nobility of divers persons, we may very well conclude with the Heathen Orator, (what may be too as good Divinity as Philosophy) Deorum Immortalium munus, Plin. in Paneg. Constan­tin. & primum videri & maximum, in lucem statim foelicem venire. Nobility of birth, is the first and greatest gift of God. I say, the [Page 3] first and greatest temporal dispensation of Heaven, is, to be born Noble, and so soon to be within the lists of felicity, as of nature; why else should we find such an exact account of the Nobility of this our great Prototype Moses, of the three valiant Children, held in the Cap­tivity of Babylon, and that of the most vali­ant and renowned Eleazar, and divers other persons since the universal Deluge? which particulars are now too long to be insisted on. Nay, that Nobility of blood was in the like esteem both with God and man too; before the Flood, in the very first Age and Infancy of the World, will be quickly made appear, by the delineation of the Genealogy of Noe, Genes. 5. which the holy Spirit is pleased to deliver to us, as if it intended, as it were, to act the part of a Herald, in giving to us the large Series of all his Generations: it seeming not onely to make way through all the Patriarchs, from whom he was descended; but to give a pun­ctual rehearsal to us of all their Titles, and Signiories, of all their singular Acts and At­chievements, and then concludes in the next Chapter, Hae sunt generationes Noe,Genes. 6. vir justus erat atque perfectus: This is the Genealogy of Noe, he was a just man and a perfect. If then Nobility of birth be a blessing so consi­derable in the eyes of the Lord, and inferr'd by his holy Spirit, to be of no little avail to us in the way of vertue, and an apparent step to Piety and Sanctity it self; It will not be, I hope, thought incongruous, to bring our glorious [Page 4] second Moses, to encounter the first, upon this his first Ascent; and, as in all the rest, we shall find them sweetly kissing and embracing each the other. And yet I cannot say, his late Highnesse was extracted from so Priestly a Fa­mily, but altogether as Princely, being lineally descended from the loynes of our most Anti­ent Brittish Princes, and ty'd in near alliances to the blood of our later Kings, as by that thrice Noble Family of the Barringtons, and divers others; which to make a Petigree of, would take up more paper, than we intend for our Volume, and make me appear more a He­rald, than an Historian. Nay, indeed, should I but go about to prove, his Highnesse most il­lustrious House Noble, I should commit a sacri­ledge in the Temple of Honour, and onely violate his most glorious Family, with a more solemn infamy.

His Highnesse is unquestionably known to have descended from such a stem of Princely Antecessors, that whole Ages, which wast Rocks, and wear out Elements, have never al­tered to lessen, but rather advance the honour of his great House. He was derived from such a Family, that we may better say of it, than what was of the other, ex qua nescit aliquid Mediocre nasci, from whence nothing ordinary can pro­ceed; as is likewise made notoriously evident, in those other mosteminent persons of Honour, now living, who are blest with a share of his incomparable blood: who have spread their glory abroad, so well as at home, and built [Page 5] themselves such Trophies, in the hearts of their very enemies, that eternity it self must cele­brate; so no time can ever be able to demo­lish, or reduce into oblivion.

And that I may not be thought to flatter so great a truth, I will be bold to hasten, and abruptly conclude this first point of our Mo­saical Parallel; with saying onely, that this sublime Person, his late most Serene High­nesse, our second, as the first great Moses, came into the World, like a Princely Pearl, and made it appear, by the quality of his Orient, that if Nature pleased to equal his birth, to the best of Noble-men upon Earth, he would equal his vertues to his extraction; as we shall see more plainly, when we mount a little higher, upon our Mosaical Ascents, and Pa­rallels.

The Parallel.

We have seen in our Ascent the beauty of our Moses, and divers other persons, besides that of our Saviours, celebrated in holy Scri­pture; and truly, I must be bold to adde; not without a great deal of reason; for, the more admirable sure the piece of workmanship is, when it duely examines and contemplates it self, ought more to incite a man, and raise him to a higher love, and greater praise of the workman, which is (if the word may be par­doned) God himself, and he that has the fai­rest preparation, in his bodily Fabrick or Stru­cture; reason justly requires of him, that he should order his manners proportionably, and, according to the perfection of his soul, endea­vour to make her appear more fair, being lodged in so compleat and well-proportion'd a body: And they that shall abuse this fair and inestimable gift of Heaven, to any impious, fond, carnal prophanation, by devoting that, and themselves to any sensual, sordid, bruit­ish life, do plainly drag the gift of heaven, and Divinity it self in the dust. Nay, they are [Page 11] guilty of a more barbarous ingratitude, than they that steal Silver and Gold from the Ta­bernacle, to make Altars to Baal or Ashteroth; or, that light their Lamps at the Altar-fire of the Omnipotent, to make pillage afterwards of his Temple; or, that take bread from the Master of the house with one hand, and stabb him with the other.

Well then, it may be granted, that a beau­tiful and well proportioned body, is an indu­bitable gift of God, and that the Lord con­fers it ordinarily, upon his dearest Saints and Servants. And I hope it will no more be doubted, whether the same All-wise Provi­dence, has dealt lesse graciously, in favour of his deceased Highnesse, our second Moses, than he has done with the former, and other his dear favourits upon Earth. Indeed but bare­ly to question it, were not onely to argue a simple or malitious blindnesse in the Asker, but would convince him guilty of a perilous prophanation, in the neglect of so much di­vinity instamped upon his sacred Person; nay would make him appear, impiously to traduce the Almighty Providence it self, to have been lesse careful, of our glorious departed Pro­tectors most incomparable soul, than it should have been, in not preparing for it, an equal body to lodge in, who, with his body, and his soul, was pre-ordained, to serve, as an instru­ment of Divine wonders, equally with his Grand Archetype Moses, that Prince of Patri­archs.

[Page 12]Now, that we may the better accomplish our happy Parallel, in this beautiful Ascent, it would not be amisse to exmine, what kind of beauty, the old Rabbins, and more ancient paintings, do deliver of that great Moses, and what is agreed upon all sides to be a beauty, most proportionable to a Prince. As to the former, we find by many ancient Pens, as well as Pensils, Moses drawn forth to us, with a goodly, large, and illustrious countenance, a cheerful, fair, and exporrected forehead, (such a one, as Justinian wisht his greatest Judges and Generals to have) a severe, but graceful Aspect; a gallant, no gigantick stature, a ro­bustious, yet well proportioned body, and in the carriage, as well as shape, of every limb, a gracious and most becoming Majesty.

Now I appeal again to all but blind men, or malitious, whether this, be not his late High­nesse Picture too? As for the next Quaere, what is the most amiable beauty in a Prince, I shall extract it, out of a most excellent Mo­dern Author.Fred. de Marsel. Forma Principis, non tam venu­stas est muliebris, quàm dignitas, quae in obtutu ge­stibusque consistit, &, quemadmodum Tyrius ait, occulto & potenti introitu, hominum animis illa­bitur, & Majestas nuncupatur, consistit autem, in decorae magnitudine, in proportione membro­rum, in line amentis aptis, in colore & succo, &c. Deformat hanc spectei dignitatem, quicquid nimis exquisitum est, de Pixide aut speculo comp­tum, & infrae virum. A Princely form, saith he, carries nothing of effeminate beauty in it, [Page 13] but a prerogative planted in the forehead, which consists in looks and gestures, and (as Maxim. Tyrius tells us) with a close and powerful entry, surprizeth mens souls, and is called Majesty. And this again consists in a comely largenesse, in proportion of members, in apt lineaments, in colour, moisture, &c. This dignity of Princely beauty, is deformed, by any over-curiosity of tricking, or taking any thing out of the box, or borrowing too much from Barber or Looking-glasse, all that, is below a man.

Let any, again, but his Highnesse's most malitious enemies, say, whether this was not the late Protectors very Picture, and Cha­racter too? With this true Masculine beauty it was, that the great Marius, though proscri­bed, strook him to the heart, that was employ­ed to have stab'd him: and made him flee from him, that with so much trouble and dif­ficulty, had hunted and sought out for him. With this glorious perstringent aspect it was, that Octavianus Caesar, assaulted the Asassinate, and with the vigour (almost celestial) of his Majestick eyes, thunder-strook the villaine, that was otherwise resolved, to have tumbled him down from some Alpine Precipice. This is the true, virile, Princely beauty, which our second Moses had, in its perfection, equal to the former Moses, or either of those great Ro­mans, by which he has frequently, confounded Traitours, dasht all asassinates, dissolv'd con­spiracies, and rendered himself the wonder of [Page 14] the Age.Idem. Adeo tanquam cum virtute ipsa, cer­tamen haberet, haec naturae, sive dignitas, sive ma­jestas, etiam ab iis, honoris, obsequiique tributa ex­primit, qui adversus virtutem ipsam conspirasse videntur, sayes the same Moderne Author; So as if this same Majesty of Princely beauty, would claime priority of virtue it self, exact­ing the tribute of honour and obedience, from the very haters themselves of, and conspira­tors against, virtue. I shall close up all this, with what a brave Orator, in a Panegyrick, said to Constantine the Great, our Country­man,Plin. in Panegyr. Con. and one of the goodliest, brave Princes that ever lived upon Earth. Te cùm milites vident, admirantur & diligunt, sequuntur oculis, animo tenent: Deo se obsequi putant, cujus tàm pulchra forma est, quàm certa divinitas: that Nature was sent, on purpose, by God, as a gallant Harbinger, to compose a body for him, suitable to his great spirit, as a stately house for a beautiful Lady to live in, and that one­ly this exteriour form of his, made him to be beloved and esteemed of all the World, as a certain divinity, or God descended from Hea­ven.

This I am sure, (though malice it may be will not) ought every one of this Nation with as much justice and reason, say, of his late most Serene Highnesse, our second Moses, and Lord Protector, who, as the former, was, from his Cradle, known to be a most goodly Child, and during those his first, sweet, and ten­der years, kept still a very gallant Stature, tall, [Page 15] and streight, as a Palm-tree, and radiant, as a Star; and, as the excellent Cassiodorus well expresseth it,Cassiod. he was in all things so accomp­lisht, ut ne de aspectu Principis possit errari. Every man might read a Prince in his Coun­tenance.

Thus beauty of body, we see, is not a little desireable in a Prince; but if the house an­swer not to the Frontispiece, what may we else say, but that Nature hath built up a goodly glorious Mansion, to lodge therein a great, though handsome Beast? It shall be, therefore, our endeavour in our succeeding higher As­cents, to make the internal Moses, in him, ap­pear equal to the external, that so, foul-faced malice it self, may not have power to deny, the Parallel to be most Compleat.

The Parallel.

I take it for a verity unquestionable, that great spirits set apart and pre-ordained by Divine Providence, for the performance of fu­ture wonders, have most particular tutelar An­gels assigned to them for their protection, from their very infancy; and those very persons, from their Cradles, are frequently pointed [Page 18] out to us, by the finger of God himself, in their most miraculous preservations. So we see in Histories, how the little King Mithridates, (that was to prove one of the greatest, and most puissant Monarchs of the whole Earth) being involved in lightning flashes, whilst he innocently slept in his infant-cradle, the flames consuming his very swadling-cloaths and linnens, yet he remained untoucht in his body.

In like manner, we finde another Prodigy of Divine providence, so loudly proclaimed in the Greek Anthology, how a father and an innocent son, were equally surprized with a sad ship­wrack, which took away the life of the father, and gave the son leave to arrive in a safe Har­bour, having no other vessel or plank to car­ry him ashore, but the very corps of his de­ceased father, who so afforded him a second life by his death: and this very child thus wonderfully delivered, grew up to be one of the bravest men in Greece.

I cannot passe by one other effect of Divine providence, no lesse stupendious than the former, that fell out not long since in the Country of Apulia, where happened an Earth­quake, the last day of July 1627. and so prodigi­ous a one, that (as I have heard, and seen writ­ten) in the City of St. Severin alone, more than ten thousand souls, were taken out of the World; and yet in the horror of such infinite ruines, and sepulchre of so many mortals, a great Bell fell so fitly over a little child, that it [Page 19] not onely did him no hurt, but miraculously inclosing him, made it self a Bulwark and de­fence for him against the danger of all the o­ther ruines: and this Child is now grown up (as I am informed) to be one of the most considerable persons in all Italy.

Thus little Romulus, like our Infant Moses, being exposed to the same mercilesse element, was most strangely preserved to be the Foun­der of the greatest City, Monarchy, State, and Empire, of the universal World. I should be infinite if I should run through the whole Se­ries of sacred Providence, in the particular miraculous preservations, that have been shewed upon such principal persons, from their very infancies. Yet, truly, if there were no other instances of Divine providence left us, but onely these two, of our first and second Moses, we needed not alledge more arguments to prove the singular care, the Lord takes over the persons of good Princes.

We have seen on the one side, a little In­fant floating on the waters of Nilus, in a cradle built of Bulrushes, and lying just like a worm hidden in straw, and whose afflicted friends, measured his Tombe with their eyes, in every billow of that faithlesse element; yet was pre­served at length from danger, by the very blood of Pharaoh, to turn his Diadem into dust, and to bury him and his whole army, in the dreadful gulph of the Red Sea.

They that have seen his late Highnesse, our sacred second Moses, in the like former immi­nent [Page 20] perills, and the great actions he has since, most gloriously arrived at, can best make a Parallel of the Providence. No Nurse or ten­der Mother whatsoever, could be half so care­full to drive a fly from the face of her little Infant, whilst it slept, as the Providence of our gracious Lord, has ever shewed its self affecti­onate, in the conservation of his Highnesse his most elevated soul: and, though I cannot say he was exposed upon, yet, as I have heard, he has been in equal dangers, by, the water, as his first Matter Moses was: and a great deal more by fire; tumbling from Precipices, falls from Coaches, Horses, and Houses too, and what not? insomuch that it is said, the im­minency of those his Infant dangers, has struck the very hearts, and chil'd the blood, in the veins, of all beholders.

Thus then we see a very parallel provi­dence, over these two great persons, their very Cradles kissing, and, as it were, conspiring to rock each other: and truly, not without a great deal of reason, that they should run pa­rallel in their childhood-deliverances, (as we have seen) who were in their riper years, to serve equally, as inspired instruments of Di­vine wonders: and all the World, methinkes, if it had not been wilfully blind, must needs have discerned, in his Highnesse his Infancy, that he was then, pointed out, by the Al­mighty Providence, to be the same person, which he has since, so gloriously approved himself to be. Those who had the honour to [Page 21] know his Highnesse, in those dayes, can tell us, how he was born, a Thaumaturgus, and like another Hercules Alexicacus, fill'd his cra­dle with no lesse wonder, than he has done the field since, and afterwards the Throne. Those his early wonders, yet, were but as the flashing streakes of a Cloud, to be so instant­ly turned into lightning; as we shall see more at large, in his diligent, and faithful imita­tion of his great Master, and Prototype Mo­ses, in all his higher Ascents.

The Parallel.

We have hitherto convers't, in the Mosaical out-works onely, and seen these two high Fa­vourits of Heaven, our first and second Moses, marching hand in hand together, in most a­micable Parallel, through some remarkable Ascents of their Infancy: We are now hap­pily [Page 25] entering into the Inner Moses, and to re­flect something upon the dispositions of their Adolescency, which there is no doubt, but we shall find, very agreeable to their Births. And, indeed, one of the greatest benefits, which youth can receive at the hands of God, is the favourable blessing of a good education; it is that, which polisheth and purifieth humane Nature, as one would do a precious Stone, obscured with earth, or base ordure; it is that, which as a late Doctor tells us, makes of men, (as it were) Angels: and, without it, doubtlesse the goodliest, and most precious natures, would perpetually dwell in a sad brutishnesse: But above all others, Princes ought to have an extraordinary advantage of Learning; for it is highly necessary, sure, that their souls should be fullest of lights, and flames, which are to serve others, for so great guides, and to be most exquisitly adorned with good letters, who know (as doubtlesse our se­cond Moses did, from his Cradle) that they are to be set aloft upon pinacles, to change their words into Laws, and lives into exam­ples. And he that was to be Supream Magi­strate of so many Nations, ought, sure, with incessant study, read, unite, and incorperate in his sole self, the vertues, and faculties of many others. And so our glorious second Moses did, who was no lesse remarkable, for his true Liberal, Noble, & Princely education, than the former. And, truly, for this we must acknowledge eternal obligations to his High­nesse, [Page 26] his most honourable Parents, who had a principal care, to perfect the natural endow­ments of their Child, with those of Art; to the shame of many fathers, and mothers, at this day, who too much resemble Ostriches, who lay their eggs in the open way, without hatching them, abandoning their children to become a prey to misery, ignorance, and im­piety: But his Highnesse, most illustrious Pa­rents, desirous to live in the honour, of their incomparable Child, and to give him a breed­ing equal to his Nobility, Beauty, and Ingeny, and to those miraculous preservations, by which he was pointed out by Providence, to be a future Instrument of Divine wonders, as the former Moses was, would give him an edu­cation equal to his. And it is notorious, that he suckt in, a very great proportion of Philosophy, with the first milk, that he drew from his Mother University; as also, he de­voured many other Pieces of prophane learn­ing, which, may be, were supererrogatory in a Prince; yet, by that means, he merited to be then as much thought the glory of the Gown, as he has since, prov'd himself the honour of the Sword; for, he attained to so stupendious a pitch of Learning, in so few years, that all that knew him then, thought it rather came, (which was suspected upon the former Mo­ses too) by inspiration, than acquisition: and who could then but admire, those fair blos­somes, of which we have seen since, such ex­cellent fruits, Nor can there be lesse doubt [Page 27] of his perfection in Political knowledge, made by any man, that will but look upon his most Serene Highnesse, his Government, either Civil, or Military, over us, or the Laws that he has establisht, for the eternal safety, and comfort, of these Nations. And, as for Divinity, I mean, that of the heart, that Grand Cardi­nal Piece, and most principal part of Royal Learning, we all know, that was bred and born with him: a Divinity, I say, not lodg'd in the Schools, that is too knotty sure for Princes heads; but that which is reposed in godly hearts, and that is the true fear of the Lord, which is acknowledged by Scripture it self, to be the beginning of all Wisdom: and, though we dare not assert, for it is un­known, what personal discourses he has had with the Almighty, yet we may affirm, that all his inspirations were Divine; and his con­versation was ever so celestical, as if he lay, in the very bosome of the Deity. Upon the whole, then, as his first Master Moses, was bred up in all the Learning of the Egyptians, so was his most Serene Highnesse, disposed to consecrate his hopeful youth, to the study of the Arts, in one of our Universities; wherein he came to so much perfection, that he was pleased do descend to a degree, by which he made that, more than himself, Laureat, for so he was without it. Then, that the other most famous Sister, should not be dejected, he was pleased to crown her, with the acceptance of her highest degree of Honour, and to lay a further [Page 28] obligation upon her, and the whole Common­wealth of Learning, he has been pleased since to own himself, her Patron, Chancellor, and most particular Protector; and since his High­nesse his greater occasions, have hindered his attendance on that Charge, he has yet added to her obligations, by bequeathing that care, to his most excellent son, and Princely Suc­cessor, his now most Serene Highnesse, whom we may so justly entitle to be, Chara Dei so­boles, magnum Jovis Incrementum: and can no more doubt that he will trace the steps of his renowned father, than he, our second, has shewed himself to be a perfect imitator of his great Master the first Moses; as we shall still find his Highnesse, mounting after him, in the succeeding Ascents.

The Parallel.

Now, as we have seen our first Moses, make­ing his rich retreat, and preferring it before all the delicacies of Pharaohs Court; so we shall see our glorious second, making hast after him, whose inspired wisdom, knew full well, even in those his youthful years, how to set a just value, upon all those empty nothings, [Page 32] pomps, pleasures, and glories, of the World, and look upon the Court then, no otherwise, than as his grand Master Moses before him had done, as the nest of envy, and ambition; and as a late Writer▪ most excellently extracts out of divers ancient Authors, that it was a meer den of darknesse, where the heavens and stars, are scarcely to be seen, but through a little crevis: As a Mill, alwayes skreaking with perpetual clatter, where men inchained like beasts of labour, are condemned to turn the stones: As a prison of slaves, who are all ty'd in the golden gyves of a specious servitude; yet, in all that glitter, suffer themselves to be gnaw'd upon, by the vermin of base abomin­able passions. As a list, where all the Com­batants are stark mad, that enter, their arms nothing but fury, their prize smoak, their ca­reer glasse, or ice, and utmost bounds, but precipices. As the house of Circe, where rea­sonable creatures, are transformed into savage beasts, where Bulls gore, Lions roare, Dogs bark, and worry one another; Vipers hiss, and Basilisks carry death in their looks. To conclude, as the House of winds, a perpetual tempest on the firm land, shipwrack without water, where vessels are split, even in the haven of hope: In fine, as a most miserable place, where vice reigns by nature, misery by neces­sity; and if any vertue be found there, it must be by miracle:Greg. in Job. 20. So that we may fitly apply to those old Courtiers, that passage in Job, so much insisted on, by the great Gregory; Gigantes [Page 33] gemunt sub aquis, the Gyants or great Men of the Earth, do groan under the waters, that is, being drawn into a little disgrace, by a fu­rious torrent of envy, they sigh and mourne, as overwhelm'd in an ocean of calamities. One frown of their Prince, is more formidable to them, than the look of a Basilisk, and more terrible than the crack of Canon, or thunder it self. Besides, what more base, abject, ser­vil sort of men, is there in the World? they will bend, and bow, like a fishers angle, they must stoop, turn, and wheel about, to all pur­poses, that they may arrive, at their preten­sions? They buy all their honour, at the price of pitifull submissions, their Scarlet, at the rate of sordid ambition, and glory, with the coin of slavery, as is most excellently il­lustrated by eloquent Cyprian thus,Cyprian ad Donatum. Qui a­mictu clariore conspicuus, fulgere sibi videtur in Purpura, &c. Quibus hic sordibus emit ut ful­geat? quot arrogantium fastus prius pertulit? quas superbas fores matutinus salutator obsedit? quot tumentium contumeliosa vestigia ante prae­cessit, un ipsum etiam salutantium comes postmo­dum turba praecederet? This silly Courtier, saith he, gazeth upon himself in Scarlet, but how many base submissions has the luster of those cloths cost him? how many scorns, contempts, and repulses, has he swallowed from some more arrogant than himself? how many proud gates has he besieged every day, to perform his complements? and how many times hath he made himself a stirrup-holder, [Page 34] or foot-boy, for the service of some disdainful Prince, to gain this train, that now attends up­on himself.

Indeed, such a condition, is more to be pi­tied, than envyed; so it was well answered of an old Courtier, when askt, How he could continue so long in Court? Injurias accipi­endo, saith he, & gratias agendo, by receiving injuries thankfully. Thus some men will fat­ten with affronts, and disgraces, as slavish dogs with bastenado's. My Lords High Mosaick prudence, in the mean time, more feared, than envyed, that course of life, and chose rather to lie hidden for many years, in his little pri­vacy of a safe and sweet retreat, and a learned solitude, like a true Princely Pearle, under the waves, then to be worn about the necks of Monarchs.

Marc. Aur. Ant. de vit. sua, l. 4.One of the greatest wits, as well as Princes, and the most vertuous man of a Pagan, that ever was under heaven, the Emperour Marcus Au­relius Antoninus, in his Book, that he writ of his own Life, so much commends this kind of retirement, which a wise man makes within himself; that he assures us, that in all the Pa­laces, Gardens, Orchards, and Delicacies, of all the Kings of the World, there is nothing so delightful as it. In which kind of life it is, that a vertuous and knowing soul, involves it self, in its little shell, and withdrawing it self out of the saltwaters of the World, lives pure­ly with the dew of heaven. There it is where the soul, which is scattered in an overwhelm­ing [Page 35] multitude of affairs, foldes it self within it self: there it is, where it begins truly to suck in its own sap: there it is, where it ac­commodates, and prepares its hive, like a busie Bee, and endeavours to gather its honey, to communicate to all the World. There it is, and onely there, where it enters into a new world, an intelligible world, a peaceable world, a world smiling with sweet serenity of air, and radiant lights, as becomes such a blessed solititude, a true Temple of repose. This was the Noble rich retirement, that our glo­rious second Moses chose to place his soul in, winding him [...]elf up in his private recesses, as within his own bottom, after the example of his great Prototype; nor could he ever fear to faint, or droop, through any ted [...]ous mind-tiring idlenesse, (the consequent of most solita­rinesses) having such a stock of soul to improve, as he had, his Highnesse knew as well as that Scipio, nunquam minus solus esse quàm cum solus: and, ut in solis sit sibi turba locis, never to be less alone, then when he was alone, and to supply himself with company of himself, as we shall see by the great profit he reaped, by his lear­ned solitude; which will more clearly appear, in the processe of our following Parallels.

The Parallel.

Out of this miraculous Call, and Commis­sion given to our first Moses, we may clearly collect, as a most remarkable Corollary, that the Lord Amighty, has not onely a most parti­cular providence over the estates and govern­ments of Princes; but also a most extraordi­nary respect unto their persons, vouchsafeing them frequently, the favour, and familiarity, of his own discourses: and that either by his own personal calling upon them, as hear to our first Moses, young Samuel, and divers others, as stupendious Stories; or by the mission of Angels, as to Abraham, Loth, and divers other Princes, and Prophets of his people; or else by dreams and visions, as to Abimelech, King of Gerar, to forwarn him of Abrahams wife, and the like: So, not onely the present text of our Ascent; but the whole current of Scripture, is consent­ing to our Corollary. Nay, this Divine fa­vour, was not onely wont to be conferred, up­on the Princes of Gods own people onely, but to meer stranger Kings, and sometimes Infi­dels.

As first, to a former Pharaoh, God sent a dream, (which Joseph afterwards interpreted) [Page 38] by which the King prevented his own ruine, and the destruction of his people, by a dismal dearth. So was the like favour vouchsafed to Alexander the Great, as Quintus Curtius tells us, whilst that victorious Prince main­tained the siege of the City of Tyre; by which means, he was made soon Master of the place, which but some few hours before, he despair­ed of, and resolved to rise from before it.

We find likewise in Roman Story, that Calphurnia, wife to the adopted father of Ju­lius Caesar, gave him timely notice of a dream of hers, concerning him, which he despising, and going fearlesse to the Senate-house, found her dream to sort to a woful effect: But his wise Successour, Augustus, who was to be Re­venger of his blood, upon the Conspirators, made better use of anothers dream, that was Antonius his Physitian; advising him, though he was sick, yet he should not fail to be present in the Battle, which was the next day to be given, by Brutus and Cassius, and by no means to stay in his Tent, which he would have done, had not Antonius used his most pressing perswasions to the contrary, which was the saying of his life; for the enemy won the Tents, and would have undoubtedly de­stroyed him, had they found him there. So by this means, he won the day, and the world together, and became the sole peaceable Mon­arch of the Roman Empire; that under his Reign, our Prince of Peace, and Glorious Redeemer, should be born, as he was.

[Page 39]Now, God forbid, that we should think the Almighty Providence lesse solicitous, over the persons of Christian Princes, and their pious proceedings: no, he has, abundantly shewed, that no Mother, or Nurse, had so much tender affection, and care over their sucklings, as his goodnesse has shewed it self careful in their pre-cautions and admonitions of dangers, and most frequent conservations, which all Christian Histories are full of: But indeed, we need go no further, than to the Histories of the holy War, written by Paulus Aemilius, and Gulielmus Tyrius, how often he has vouchsafed missions of Angels, and also holy Dreams, and Visions, to direct those pious Princes. Nay, the Lord kept the very birds of the air, in pay under Godfry of Bouil­lon; for who can be but astonisht, to hear it told, how, when he besieged Jerusalem, the Sultan having taught pigeons, to carry mes­sages, dispatched one of them with a Letter, which she bore under her wings, to give some advice to the besieged; but Providence would have it, that a Hawk seizing on her, just over the Christian Army, took her, and made her bring her information to the Christians, touch­ing the enemies design. But as for Dreams, the three last Harry's of France, are undoubt­edly the greatest examples, who all were di­vinely admonisht of their approaching dan­ger of death, by their Queens, and other Princes of their blood; but they with over-confidence would run on heedlesse, and head­long, [Page 40] to their own destruction. Nay, the middlemost of the three, besides the admo­nitions, he receiv'd from the Dreams of others, saw himself, in a Dream, how all his Royal ornaments, viz. his Linnen Vesture, Sandalls, Dalmatian Robe, Mantle of Azure Sattin, the great and lesser Crowns, Scepter, and hand of Justice, Sword, and Guilt-Spurs, all bloody, and fouled with peoples feet, and that he him­self was very angry with the Sexton of St. Denis, about it; and though he wanted not good counsel, according to the danger of his Dream, to stand securely upon his guard, and make use of the fair pre-monition of heaven; yet would, forsooth, out of his gallantry, ex­pose his person to the malice of those, who kept a fatal blow in store for him.

I cannot stand here to dispute with the learned Volaterranus, whether all men in ge­neral, going to Bed, not cloy'd with bad affe­ctions, nor any superfluities of meat or drink, but being throughout vertuously and health­fully disposed, their souls in sleeping, may not foresee things to come: for I must hasten to accomplish our Parallel: and it is indeed, as much as concerns our present purpose, to say, that we are very certainly sure, of so much, (as by some instances has been shewed alrea­dy, and might be by many more) that the Dreams of Kings, and Princes, Prophets, Ge­nerals of Armies, Magistrates, and all Publick Persons, that hold any Eminent Degree, either in Church, or State, are commonly propheti­cal, [Page 41] and monitory, of things to come, or to be done: This I say, by grace especial and Di­vine, not Natural, as may more plainly appear in this our precious Parallel. And indeed, to say, that our most gracious Lord, had not an equal care, of his late sacred Highnesse, our second Moses, as he had of the former, of an Alexander, a Julius, or Augustus Caesar (who was to be as glorious in his Victories, and a greater Instrument of Divine wonders, than any, except this his happy Parallel,) would be an infidelity greater as theirs, that oppugne Divine Providence it self.

I dare not yet boldly affirm, that our second Moses in his retirement, met with any flaming Bush, and the Lord speaking to him out of it; or that he has had any such personal discour­ses, with the Almighty: if his late Highnesse has had any of those, they were onely then known, as I believe, to the Lord, and to his own sacred self. But this I have most certainly been informed, that his Highnesse had many Revelations, and Divine Dreams, to the same purpose, admonishing him, what he should do, and foretelling him what he should arrive at: which that I may not prejudice, by my rude relation, I hold better to passe by with silence, till some that his most Serene Highnesse was pleased to make knowing of them, shall do the World the favour, as to make the discovery. But so much is notorious to all these Nations, that as our second Moses was retired like the former, and near the backside of the Desert [Page 42] too, but still near the Mountain of God: the Lord found him out there, and called him; for who can hide, what the Lord will bring to light? Sed quis te Cyllarus, aut Arion posset cripere, quem sequebatur imperium? as was most excellently said by Eumenius. What Horse or Dolphin is so swift, that can steal from mor­tal eyes, a person whom the Providence of God pursueth with Empire in hand? A burning, and a speaking Bush, must call the first Moses from his retirement, to deliver and conduct his brethren out of bondage; and no lesse, I am sure, than three Kingdoms all in a flame, with the united cries of so many millions, and in them too, the voice of God, for so is vox populi, could move our incompa­rable late Protector, to ingulph himself, in the Ocean of Publick imployment. We have seen, that extraordinary Persons, must have extraordinary Calls, and our second Moses his first Call, from his dear, divine solitude, was a publick Parliamentary Call, and there too, when he was most violently perswaded to ap­pear; how long was it, before he could in­duce his most setled and serene Soul, to be capable of the sollicitudes of State? but for divers years sate in Parliament, and Commit­tees, upon all the Common-wealths occasions, as the Birds of Baruch, upon white thorns, and as the Gyants of holy Job, before spoken of, which mourn'd under the waters: and this we shall see more plainly appear, in the processe of our succeeding Ascents, and Parallels.

The Parallel.

Now truly our second Moses, cannot appear lesse Parallel to the first, in this his unwilling­nesse to accept of all publick Charges, than he has done in all his accomplishments of parts, or any of the past Ascents. And yet this unwil­lingness of his, never proceeded from any diffi­dence of, or disobedience to, any Divine Com­mands, which was indeed, the fault of our for­mer Moses: but partly from his own humili­ty, over-modesty, and high contempt of all earthly things. His sanctified spirit lookt up­on all those flattering flourishes, of this worlds greatnesse, no otherwise, than as the true gardens of Adonis, which in the beginning make a fair shew of some si [...]ly flowers, but in conclusion, afford nothing but thorns. He alwayes reckoned, that the Careers of the greatest honours here below, were but of ice, and most commonly bounded with headlong ruins. He found in his younger judgement, as we have seen, (though certainly it was an in­spired piece of prudence) that all the pitiful felicities of this life, were onely floating Islands, which recoil backwards, when a man thinks for to touch them, with his fingers; or as the Feasts of Heliogabalus, where were fair invitations, many reverences, and many ser­vices; but in the end, nothing but a Table [Page 47] appears, set out with a Banquet made of wax, which melts before the fire, and from whence a man must return, more hungry than he came: Or yet, more like the inchanted egg of Oromazes, wherein the impudent Magician, boasted to have inclosed all the happinesse of the Universe; but when it was opened, there was found, nothing but wind.

These were the solitary considerations that moved his late most Serene Highnesse, to his so long and close concealment of himself. And indeed, the heavenly Providence over this great Person, (if we look well throughout him) can never be otherwise read, then (as let­ters written with the juice of Limon) by the help of fire, or flame of a burning Bush, as be­fore, which must not onely flame neither, but must consume even to his own door, may be ready to involve all in a general conflagration, before he would at all think himself to be con­cerned, or busily bestirre himself to quench it: or before he would undertake (the un­happy necessities of State then requiring a war) any part of his incomparable Mosaical conduct. So that we may at last affirm, and conclude of him, as Claudian does of his brave Emperour Theodosius, that Solus meruit regnare rogatus, there is none worthy of a Crown, but he that must be importun'd to it.

Now some we know there have been, that have had an most enraged desire to Empire, and yet would feign themselves to have all the aversions in the world against it; and so have [Page 48] caused themselves, to be carryed to their Thrones, like unwilling beasts to the slaugh­ter. The truth of it is, the heart of man, as the Scripture tells us, is inscrutable above all things, and more especially so, in point of am­bition; and I have often considered those three difficult questions which the Angel pro­posed to Esdras, to weigh the fire, to measure the wind, and to number the veins of the Abyss, and really I find, the intricacy of an exorbitant ambition, to be all that. Ambi­tion is a devouring fire, who can poise it? It is a most robustious violent wind, who can hold, or fathom it? It is a bottomlesse Abyss, who can count the issues, and the sources of it? The middle of the Earth, hath been found, the depth of the Sea hath been sounded, the height of the Alpes, and Riphaean Hills, them­selves has be taken, and measured, the remot­est limits of the hollow caverns of Caucasus, have been dived into; the head-spring of Nilus it self, hath not escaped the discovery: onely, in the hearts of men, we cannot find the bounds of desire of commanding.

This (I say) is too true, in the community of men; but his Mosaical Highnesse, has ever given such visible and apparent proofes, of his divine self-denying spirit, and such irrefraga­ble arguments, of his reall reluctancies, against all offers whatsoever, of wordly greatnesse, that malice it self, cannot object, the least spot of ambition to have possest his inspired bosom. For first, we have seen, how long he was pleased [Page 49] to conceal himself, like his dear Master Moses, in the backside of the Desart, near to the Mountain of God, where he could have no conversation, but with him, and his own soul; and we all know how unwilling he was, to for­sake that his beloved humble retreat, which sure he had never done, if he had not studied most thoroughly the best of Poets, so often repeated, Sic vos, non vobis: and been more divinely taught, that all which is most excel­lent in creatures, is not for the creatures, which possesse it; as light is not in the Sun, for the Sun it self, nor waters are in the Ocean, for the Ocean it self. The great God of the Universe, who gave Brightnesse to the one, and Rivers to the other, would, that both should tend to the publick commodity of men, and has thereby ordained them, to passe on to the glory of the Soveraign Being.

His inspired Highnesse, full well knew, that Kingdoms were not made so much for Kings, as Kings for their Kingdoms; for they are made so, and set over them, to this end onely, to do them, not themselves, good, and to pro­tect them, and preserve them, as the goods of God himself. His Highnesse likewise consi­dered, that so soon as a man is born with, and bred up to, fair and worthy parts, he is to employ himself, and them, for the publick good; and he who would retain to himself, what Divine Providence gave in common, commits a sacriledge in the great Temple of the God of Nature; and he that perpetually [Page 50] reflects on himself in all things, and draws, as it were, all to himself, as if he were so made, onely for himself, opposeth his Creator, and Judge, and makes himself corrival with the Soveraign Majesty of Heaven.

Now after that our second Moses, had, upon these Divine considerations, been drawn to put himself forth upon publick Services, we all know, how unwilling he has been to receive the dues of his own honours, and how desirous he was rather to wrap himself up, nay, to bury himself, if he could have done it, in his first colours, than to proceed to higher Com­mands, which being still enforced upon him by his own Mosaical merits, we have seen likewise with what humility, and great candor of spi­rit, he has ever managed them. And when the pressing necessities of State required, that one single person should sit at the Helme, and that he was pointed out, both by God and man, for that purpose; how unwilling was he to accept the Charge? insomuch, that when the Protector at of these Nations, was so violently pressed upon him, by the then wearied Par­liament; who knows not, with what sighs, and groans, not to be uttered, and sad regrets, lesse to be understood, he was at length plea­sed to undergo the Charge? Nay, yet fur­ther, Is it not most evident, how to his very last day, he has with an incomparable con­stancy, and magnanimity of spirit, refused and resisted, all those urgent importunities of Par­liament, and People, Council, and Army, [Page 51] pressing the Crown, and the Title of King upon him? And in all this, has he not most perfectly proved himself, the follower of his pattern, and great Master Moses? who was not onely unwilling to receive the honour of Cap­tain General over his Brethren, but refused and contemned the whole Court, and King­dom of Pharaoh.

Thus our blessed Saviour, the Pattern of all patterns, to convince the World, that he was the Example of all perfection, would ap­pear onely great in refusing of a whole world, which the Devil did, as it were, unfold to him, before his feet. So, doubtlesse, it was his Di­vine will likewise, that the vertue of the great­est men, should appear clearly in the refusal of the greatest honours, when as, by his Spirit, the blessed Baptist, refused the greatest of all Titles, which was to own the high honour, and name of the Messiah. Indeed, it is a most par­ticular grace, and favour afforded by God; to make a man to open his eyes upon himself, to know himself as he ought, to measure himself, and to set limits upon his own desires.

Now this especial grace, we see the Lord has largely bestowed upon these his two ex­traordinary Servants, our first and second Moses. And indeed, my Lord alwayes lookt upon those spirits with pity, who outragiously mad after greatnesse, pursue it with all manner of toil, and sinister practices, and never coun­ted them to be otherwise, than as bubbles, that rise on the water in the time of a Tem­pest, [Page 52] which both encrease, and crack in a mo­ment. That wretched sordid ambition it was, which made the great Roman Emperours of old, to sit so slippery upon their Thrones, and to live, indeed, but the age of flowers, still driving one another out, as nailes do; or as the waves that are still beating one another, to be broken against Rocks. No, our glo­rious second Moses, like the first, was ever ele­vated to so high a pitch of Holy, and Divine contemplations, that he lookt upon all the greedy Great ones of the World, but as so many pitiful Ants, furiously contending for a poor simple grain of earth: and truly, the vast di­stance of his high spirit, from all sublunary things, made the whole Globe of the World, appear to him no otherwise, than as a little point, and that almost imperceptible: good reason therefore had his Mosaical prudence, to be unwilling, to trouble himself at all about it; but enough has been said as to that, so we'l hasten, from the unwillingnesse of these our two Grand Masters to accept, to celebrate their promptnesse, fidelity, and activity, in the glorious execution, of their several Charges: which will abundantly appear in our after Ascents, and Parallels.

The Parallel.

I believe, truly, that there is no intelligent Person living, that looks upon this long Story, of our present Ascent, but would take the par­ticulars of the children of Israels Deliver­ance, to be throughout Typical of ours, and all the circumstances of effecting it by the first Moses, as plainly to apply themselves, to our glorious second. Can any say, that his late Highnesse has done lesse wonders for us, and our Deliverance, or found the Lord lesse assi­stant to him, in his miraculous undertakings, than the former? If any such there be, we shall very easily convince them.

True it is, we cannot say literally, that his Highnesse was enforced to bring so many mira­culous plagues upon our Egyptians; but we all, as well the people of God, as their Task-masters, lay under the perfect moral of all those plagues, before he, like another Hercules A­lexicacus, did rise up in our Israel, and under­take, our so great and wonderful Delivery: and so we will now look upon him, march­ing in a perfect line Parallel, with all those very actions and singular circumstances; I say still in the moral, and will dare to equal him here too, with the former mighty Moses, even in those his most stupendious passages.

And first we may see, how our second Moses, [Page 59] had no sooner cast his sacred Rod upon the ground, here in England, that is, did vote in open Parliament, to undertake so just and ho­nourable a War, as that for the redemption of this people, out of their Captivity, then more than Egyptian, but the Magicians of England likewise, that is, the pretended Prelats, and their party, would endeavour to do the like, and, in effect, did so; for they turned their crooked Croziers, into frery Serpents too, raising of men, and arms, to resist our Mosai­cal Reformation; but the sacred Rod, of our second Moses, as that of the former, has mani­festly devoured all their bloody and serpentine endeavours. Nay, when rivers of blood, were made to run upon English ground, in our just defence, they would needs, likewise, by their Negromantick malice, make those Rivers to overflow with blood too, for the support of their Tyrannical and usurped power: which that they might the better do too, they would raise their swarms, and infinities of Frogs to follow them, I mean, those croaking and skip­ping Church-men, that were the truest Trum­pets of the War, whose Religion onely was interest, and God their gain, so made it their businesse, to cover their pernicious prelatical designs, with the cloak of the Gospel, not care­ing, so they might, by preaching, infuse their malice into others, to become Cast-awayes themselves; as the Apostle forwarns us of them, and our blessed Saviour too, terming them Wolves in Sheeps cloathing. But yet, [Page 60] when our glorious second Moses, was pleased to stretch forth his Divine Rod again, and smite the dust of the earth into Lice (sit verbo venia) that is, when he raised from the dust of the earth, those poor, humble, self-denying creatures, that were as much nothing in their own, as in the worlds eye, I mean those in­comparable Persons, as they have since proved themselves, whom he then new modell'd into an Army; Then those, all the pretended Great ones, were at a gaze; their malice nor magick could do no more.

But yet further, let us observe, and remem­ber how poor We, suffered under the moral, of all those other plagues of Egypt too, until our sacred second Moses, undertook that mighty Work, has Terris & Templis avertere pestes: Were we not opprest in like manner, with those innumerable armies of Flies, those insolent animals, strange swarms of buzzing Courtiers, that were still begging of their easie Master, some private Boon, or other, to the prejudice of the Publick, putting their fingers in every dish, and picking something out of every mans pocket, or property; and has not our second Moses delivered us likewise from all those? Then for the miraculous plague of Boiles and Blaines, had we not enough of those too, by the malice of our Monopolists, Projectors, and other Encroachers, upon the poor subjects liberties, and properties, which have been truly called in all Ages Ʋlcera Rei Publicae: the Ulcers and Imposthumes of the [Page 61] Common-wealth? And has not his Highnesse, our second Moses, his sacred Rod, that is, his Sword, most happily, and timely, lanced those sores, and given us a sure and perfect Cure? Then, as for those horrid storms of Hail, Thun­der, and Fire mingled with water, of which the Earth never saw the like, as the Text tells us; What did they emblematize to us, but those dire ebullitions of Tyranny, over our Religions, liberties and properties, which went not onely about to destroy our present fruits, but to take away all our Natural, and Eternal Rights in them? And has not our glorious second Moses, given us a blessed de­livery from all that mischief too? Then for those millions of Locusts, that invaded the Land of Egypt; what legions of lewd Lawyers had we, that swarmed amongst us like to Ca­terpillers indeed, from the unjust Judge, to the sordid Advocate, and from him, to the meanest Clarke? a sort of men, that could ac­commodate their Laws, like a nose of wax, to all intents and purposes whatsoever, making the sacred Seat of Justice, it self, a stalking-horse to Tyranny; Law to countenance op­pression, and Truth it self to lye? And has not our second Moses, pretty well delivered us from all those petty-fogging plagues too? Then was there ever any more prodigious darknesse, over the face of a whole Land? so grosse an ignorance of Religion? all Divinity, forsooth, and saving knowledge, being bound up, and roosting it self in a pitiful, lazy, luxu­rious, [Page 62] Bishops Rotchet, as in its onely San­ctuary; I am sure the whole light of the Gos­pel, was concealed under the ridiculous cover­ing of their Canonical coats, as they call them, and we kept in more than Egyptian Darknesse, till by the flaming Sword, of our second Mo­ses, we were restored to that wonderful light, which we lately have, and do still enjoy, un­der his late Highnesse his, and his Princely sons, Government. Then, for the last plague of all, which was the smiting of the first-born, what can be more parallel to it, than the sa­vage cruelty, formerly exercised by the Court of Wards, over the heirs of all the Principal Houses of England? who were there doubly smitten, both in their persons, and estates; Their lands pillaged by every poleing Guar­dian, and themselves sold like slaves, or hor­ses in a Market, and condemned to what is commonly worse than death, to a wife of ano­ther mans election. From all these Plagues, and Diabolical inchantments, has not our se­cond Moses most happily freed us too? and, to crown all his glories, as the former Moses did, Has he not seen a Pharaoh and his Armies drencht in a Red Sea of their own blood?

Now, how impossible it is to conceive, that all this could be brought about, without the miraculous assistance of the Almighty, they can best judge, who have been the witnesses of his great Actions, and know how remarkable his proceedings have been, from the very first undertaking of these Nations Deliverance: [Page 63] For, first he began but with one poor single Troop, which how instantly grew into a Re­giment, and that into an Army, and that Ar­my to give Laws, as it were, to all the World, no man can believe, that has not seen it, or else been taught faith enough, to understand the Cloud, that Elias saw no bigger than a hand, which in a moment, overspread the whole heavens; or that Fountain of Mardochaeus, which, in the beginning, crept on with little noise, through the Meadows, and in an instant, turned into a great River, & that River into Light, & this Light into a Sun, and such a Sun which af­forded both luster, and water, to all the World. The plain truth is, that the accession of his High­nesses Forces, as his successes, have been so mi­raculous, that they appear more like visions, than realities; and, as antiquity can find nothing in the like kind, (unlesse this president of our first Moses) for to equal them: so Posterity will be as much puzled to believe them, as we shall see more at large, in our future Ascents, which treate of the invincible Valour, match­lesse Prudence, and incomparable Great­nesse of Military Conduct, in these two our Mosaical Masters.

The Parallel.

No other treatment than this, can all good Princes,Jud. 8. and Governours expect from the rude Populace, qui ipsam dominationem spernunt, & majestatem blasphemant, who are alwayes ad­dicted to despise Dominion, and blaspheme Majesty it self, as the Apostle tells us; They are never better pleased, then when they can, as Austin well expresseth it, in Principes petu­lantem ingenii sui libidinem procacitur exercere:August. spend the lust of their petulant tongues upon their Princes. The same humour was not a­misse remarkt, by the acute Historian in his time, Loquax sane & ingeniosus, Tacitus. in contumeliam Praefectorum, populus; inter quos qui vitaverit cul­pam, non effugit infamiam: The people, saith he, are naturally talkative, and love to shew their little wits, in casting of contumelies a­gainst their Governours, none of whom, can carry themselves so well, as to be clear from blame, though they are free from fault: and the Philosopher gives some reason for it,Seneca. Male de illis loquuntur Nequam homines, quia bene lo­qui nesciunt, faciunt non quod merentur illi, sed quod solent ipsi: wicked people, saith he, speak [Page 68] ill of their Princes, because they know not how to speak well; and so what they do, is according to their own custom, not the others deserving.

Indeed, we full well know, that this great Beast, the people, is a monster of many heads, and those heads, have as many horns, to gore, and gall, their Governours. Since then this mischievous humour has prevailed in all Ages, and amongst all Nations, and is become now perfectly customary to the mad multitude, from whom, neither the Crowns of Kings, nor Miters of the greatest Prelates, can be secure; Why should our second Moses, his late High­nesse, trouble himself more about it, than his great Pattern, and Prototype, the former Moses did? They both knew full well, that such wicked, ill-natured, depraved, and perverse people, there would be still in the World, and that by Gods especial permission too, for the exercise of his servants vertues. Vinegar is said to be very necessary, for the purifying, and polishing of some precious Stones, which have their fire (as it were) frozen over, and their luster eclipsed, by some dark substance, or earthy interposition: So great spirits, ought to have some little touch or taste of Acerbities, to enlighten their valours, and il­lustrate all their other vertues: And so I doubt not, but that we shall without much dif­ficulty, in this particular, accomplish our hap­py Parallel.

Has our glorious second Moses been lesse [Page 69] injured by venemous tongues? lesse persecu­ted with the misprizions, repinings, and ma­litious murmurings, of these mutinous Na­tions, than our first Moses has been, with his stiff-necked Israelites? Or, has his Highnesse shewed lesse patience in bearing, or greater magnanimity in contemning those cursed con­tumelies, with which some Diabolical creatures have attempted to asperse his Divine vertues, than that his first Pattern or Prototype has done? No, his most Serene Highnesse, could never be disturbed with those petit clouds of vulgar ignominies, no more, than the Supream Sphere of the celestial Bodies, can be moved, by any distempers here below.

His Sacred Highnesse, likewise knew, that he had a greater example, than that of his Ma­ster Moses too, to follow, in that grand point of temper, towards his people, and that is the Almighty Lord of Heaven himself. Who has borne more injuries from the wicked mouths of men, than his Divine Majesty has done? insomuch, as old Tertullian tells us,Tertul. That to bear an injury gallantly, is a true ray of the Divinity it self: and Cyprian, Cyprian: de patien­tia. as elegantly as he, in his Treatise that he composed of pa­tience, confirms to us, That this brave bear­ing of injuries, is not onely the proper ver­tue of true Nobility, but a most glo­rious property of the Deity. Est nobis (saith he) cum Deo virtus communis, inde patientia incipit, inde Claritas ejus & dignitas caput sumit; So he is bold to make it not onely to [Page 70] be the very Essence of God, but the Clarity, and Dignity of his Nature. And indeed, when we deeply consider, the great long-suf­fering of our good God, for so many Ages, how he has permitted to stand so many Tem­ples of abominable Idols, that were erected to the very contempt of his holy Name, and in the defiance of his Power: How he has been pleased still to suffer dayes and times to cir­cumvolve, rivers to glide, winds to blow, the Spring to put on a green, and the Autumn a saffron Robe, grapes and corn to ripen, the Elements to serve, and hold universal Nature in breath, to supply a thousand millions of Sa­crifices, every day offered to Hell it self; How he has still continued to cast even flowers from Heaven, with a bountiful and free hand upon the audacious heads of his most contumacious enemies, who better deserved to have received so many stroaks, of his angry Thunder-bolts.

So, when we consider, the great long ani­mity, and patience, of our ever blessed Savi­our, in bearing the cursed contumelies, and insolencies of the perfidious Jews, which were so horrid, that total Nature it self groaned un­der them, the Sun could not behold them, but be eclipsed, nor the Stars attend, but in their sad and mourning weeds, and the whole frame of the Universe, suffer a most sharp convul­sion, both above, and below his Crosse; and yet he in the mean time, as unconcerned in his own sufferings, was pleased to remain upon it quietly, though bloodily affixt to it, and un­disturbed [Page 71] as in a chair of State, without any the least emotion.

Who would not now suffer himself to be carryed away, with the study of this most glo­rious vertue, of Magnanimous longanimity, and suffering unworthy injuries? And sure, next to this un-imitable pattern of the Al­mighties, which we have seen, that of our first great Master Moses, is most considerable, whose steps, in this too, our most pious second, has so clearly traced, that they may be more truly called the very same, than Parallel: Onely here's the difference remaining,; our first Mo­ses couragiously and kindly suffered the re­proaches, frequent murmurings, and mutinous distempers of a company, of poor, wandering and hunger-starved Jews, in a Desart; and our glorious second, has been ever graciously pleased to passe by the more malitious railings, and revilings, of our own too high-fed, pam­pered, inebriated, brutish people.

I should be infinite, to enumerate the infa­mous abusive libells, they have cast out against his goodness, with the particular Calumnies & disgraces, they have endeavoured to asperse his Highnesses Serene Person and Govern­ment withal; and indeed the foulnesse of them, would stain through the cleanest language, that I could wrap them in, I shall therefore passe them by without reciting, as he has done without taking notice of, or revenging them: For he, just as the Royal Prophet David, did chuse to bear those honourable wounds, which [Page 72] the envenomed tongues of such as Shimei, had thrown upon his reputation, and so was to mount to the Throne of Saul, by his steps of patience; witnessed in suffering Saul.

So I will be bold to conclude, that his late Highnesse, like a perfect true man of honour, did no more trouble himself with those inju­rious dealings of the wicked World, and re­ceiving those ill returns, from his most unfaith­ful, and unworthy back-biters, than does the Sun in the firmament, to behold the Clouds, which he himself had drawn, from the mire and fens of the earth, to make himself a Skarf of. He knew very well, that he should, as he could not choose, but for ever have the up­per hand of them, and though they might darken his aspect something, for a time, and malitiously hinder themselves from the enjoy­ment of his most excellent vertues; yet they could never deprive him, of his proper light, or other sober, well-tempered, and more thankful souls, from receiving the favour of his better influences; as we shall continue to prove in the processe of our succeeding As­cents, and happy Parallels

The Parallel.

Of all the cruel unkindnesses in the World, there are none that pierce so to the quick, or are so deeply sensible to a Noble nature, as those which it receives from persons whom it has obliged.

Indeed, we find that those ungrateful re­turns of injuries, for favours received, do bring astonishment even to the gates of Hea­ven it self; which caused the Almighty Fa­ther, to sigh out those lamentable complaints, by the mouth of the Prophet Hieremy:Hieremy. How comes it to passe, that my beloved hath committed so many outrages, so many misdemeanours in my house? as much as to say, Have I then, O my beloved, lodged thee in my Temple, have I nour­ished and bred thee up from thy Cradle, with my Fatherly hand, and cherisht thee in my bosome; [Page 76] now to betray my honour, and thus to defile the glory of my Altars? David. So the Royal Prophet tells us, that he could have born any thing from an enemy, or a stranger; but from one that he trusted, or from an intimate familiar, and bosom-friend, to receive an injury, or un­worthy return, was beyond his power to bear with patience: and the truth is, it were e­nough to stagger the greatest Saint: Yet this was our first Moses his miserable condition, as we have seen, and shall find it fully parallel'd in our second.

Now it is manifest, that it is our Heavenly Fathers constant course, to put his children to the full proof and exercise of their vertues, to instruct them to the highest pitch, to be as near imitators, as they may be, of his own Di­vine vertues; who does nothing but good to ungrateful man, and receives nothing but ill from him; as we shewed at large in our last Ascent. And such trials as those, are que­stionlesse very necessary for his servants; for it is undoubted, that his most practised ser­vants, a very Moses himself, would putrifie in long prosperities, as in a dead Sea, which pro­duceth nothing: so that the All-wise God, out of great kindnesse, to his most dear ser­vants, does sometimes strike such blows as these, that they, as Jonathan, may have their eyes still open, and suck in honey from the very end of the Rod, that scourgeth them, and in the severe chastisement of a father, finde the consolation of true children. O what a [Page 77] goodly Theater, is a good conscience! and what a beautiful Arcenal it is, to have the Armes of vertue still in a readinesse, as our first and second Moses have had against all essayes? whom no unkindnesse of unthank­ful friends, or conspiracies of ungracious ene­mies, could ever startle from their sweet, and serene repose.

Now, that we may make good our Parallel, we must reflect a little upon the barbarous in­gratitude, that his late Highnesse has met with­all, from Persons of other obligations, and Princes too of our Assembly. And truly, who would not have thought, after so many wonderful Deliverances, by the hand of our second Moses, as we have seen, and the beat­ing down of all open oppositions, to the de­struction of the common enemy; but that our miseries should have had an end, and our glorious Captain-General some rest? But yet I must say, with a sigh, and to the eternal ex­probration of some persons, late in power, that we found no other, but aliud ex alio malum, one mischief to follow upon the very heels of another. How many malignant parties of our own have gone about to disturb that happy peace, purchased with the price of so much blood? and no stone left unstirred, to throw us into a second, and a third, and (may be) into more confusions, and greater than the former, and that by some of our Elders too, as I have said, and Princes of the Assembly? Nay, our religious brethren of Scotland too, must [Page 78] be set on foot again by them, to make their Covenant a stalking-horse for Rebellion, and to renew a war in all probability, more cruen­tous and dangerous, than the former: But our most Renowned second Moses, being born upon the wings of that Providence, which ne­ver failed him, made a most happy, and quick dispatch, of that work; putting an end to all those Kirk enchantments, both here, and there, for the present, and I hope for ever. And yet after all this, that by the gracious providence of God, and his Highnesses great care and prudence, all means of making head, and imbodying themselves again, was taken from them: I should be infinite to tell, how often those of that leven, have shewed their venemous teeth, against his Highnesse, his hap­py, and most godly designs, to disturb him a­gain, and our peace. Nay, some of those, that have had the greatest share in his High­nesse his Successes, I mean, some of those El­ders, and Princes, of the Assembly, most un­grateful, undutiful persons, that durst with the Atlantes of old, shute their malitious arrows against the Sun, and cast stones at him, that gave them bread: nay, some of them too, when they could not bow Heaven to their pur­poses, would endeavour to stir up Hell against him, confound elements, and mingle stars with the dust of the earth, to come to the end of their most exorbitant pretensions: But the Lord, who alwayes took him to his most espe­cial care, set him so far above theirs, and the [Page 79] Divels malice, that hurt him they could not, though themselves they might, like the Basi­lisk, with the repercussion of their own poison: The fagot smoaks onely when it begins to burn, but when the flame has once got the upper hand, there will be then no smoak at all.

Natural Philosophy informes us, that the Rain-bow in the Heavens, is not easily to be form'd at Noon, in the heats of Summer; be­cause the Sun being then vigorus in his alti­tude, dissipates and wastes those Clouds: So our second Moses, being mounted, as he was, to the highest pitch of Heroick vertue, dispel­led all opposition. Malice it self could nei­ther find Bow nor Arrow to reach him; but burst it self with its own venemous intention: so did all calumny crack it self before the truth of his vertue, which darted resplendent flashes into all eyes. We know it's said of old, that fe­licitatis umbra invidia, There are no shadows without light, nor is there any envy without some gift of God. No man thinks it strange that Cantharides should fix themselves upon Roses; it is certain, that vermin will not be satisfied, but with the fairest and the sweetest flowers. But that which seems most strange to me, and truly it is not a little admirable, that men heretofore so honoured for wisdom, and good affections to the Publick, should run so stark mad with malice, as to go about so ex­travagant a businesse, as to swim against the stream with the silly frog, hoping to stop the [Page 80] flood, and constant current of the Rhodanus or Danubius; or with the foolish fly, soare up to Heaven, to fix her feet upon, and stay the course of the primum mobile: but by this time, I believe, they are all more amazed than bridled geese, and look as ghastly as dead men, four dayes after their Funerals, taken from their graves: and indeed, our second Moses, never made more reckoning of such as those, than of so many angry hens, that have indeed the eyes of dogs, but the hearts of hares. It would be an endlesse piece of work, to enumerate the infinite plots, conspiracies, treasons, and asassinats, contrived and pra­cticed upon his sacred Person; but he secure­ly slept in the arms of the ever-waking provi­dence, and could not but be confident in spite of all the malice of men and Devils, but he that had so raised him to, would still preserve him in, his most illustrious state and condition.

I shall onely take leave to expostulate a little with those persons, and so conclude this Paral­lel. Are you not ashamed yet of your in­gratitude, you children of the Scottish Belial? Had you had one drop of true English blood in your bodies, you would have been readier to spend that for him, than to take his from him. What, you would be all Kings? we remember indeed, too lately, that you were so; and you would have a perpetual seat in Par­liament too, as you once thought you had got? and truly, it is great pity, but it were so again, especially being so good Patriots as you have [Page 81] been? I wonder truly, that then you did not vote your selves to be immortal too. Let any temperate and knowing man in England now be Judge, whether when you sate so, with all your power and splendor about you, so loudly proclaiming your selves such Magni­fical members, you did not stink in the nostrils of all the people? Who generally lookt upon you then, but as busie Apes upon a house top? and as a smoke in the socket of a greasy can­dlestick?Bern. lib. 1. de Consid. cap. 7. for such (as the Learned Bernard tells us) are all dignified persons without merit: and so accordingly, his Highnesse sacred wisdom, spied you out, and amongst the rest of his most incomparable Heroick A­ctions, which he has engraven with a Pen of Adamant, to consecrate to all Posterity, he then sent you out in your own snuff, the stench whereof, is not yet, nor will be, I believe, in the next Age, extinguisht.

Thus we see, the Moon may seem for a time to darken the Sun, when it is eclipsed; but yet she daily renders the tribute of her light: So all the malice in the World, that has made a shew to darken his Highnesse for some time, cannot at all obscure, but must encrease his praises, by its slanders, as it did advance his repose by its oppositions, and augment his Crowns by his humiliation. Nay, my Lord being of nothing so ambitious, as to be like his Great Master Moses, has traced the steps of that his great Archetype, to the very height of all charity, towards these his most violent, [Page 82] and undeserved adversaries, and all their Complices. Have we not seen him, like that his first Master, frequently prostrating himself at the foot of the Tabernacle, praying, and almost binding up the hands of God, to stay the course of his vengeance, against those that persecuted him even to the Tabernacle; nay, would take into himself likewise, a piece of Reverend Aaron for his Pattern, standing in the Majesty of his Priestly habit, with the In­censory and Sacrifice in hand, to appease the anger of God against his persecutors, when Heaven was all on fire over their heads, and the Earth became a devouring gulph under their feet, to swallow them up. Our most Renowned Lord Protector, could never be lesse than a Moses to them, though they did continue never so much to be a Corah, Dathan, and Abiram, unto him: So we shall proceed from those wretched injuries, he received from ungrateful men, to those Noble, Princely, and high exaltations, that he alwayes found within his Mosaick self.

The Parallel.

Nor lesse doubt can there be sure of the personal Valour, of our second Moses, who though he slew no man, that ever I could hear of, in any private quarrel, yet was known to be alwayes ready to draw his Sword upon a good occasion.

His Highnesse was never of the temper of those spirits, that upon the misconstruction of a word, or a cold countenance, must presently desire to see a man with his sword in his hand, and swear that they will evict reparation from him, sealed with his blood. No, it cannot be but an argument of a base spirit, and of ig­noble extraction, to seek out occasions of quarrelling, and Duelling; for by that sure, they must have some design, to blot out some ignominy of their births, or other unworthi­nesse. Heretofore truly, none but slaves, lackies, butchers, gladiators, or such kind of fellows, did use that trade of Duells; but now forsooth, the opinion of some fooles, will make it fit for Gentlemen: But our first, and second Moses, ever had such pitiful Hectors in extream contempt, who go about by that means, to purchase glory out of vice, gain hell by their execrable carriage, and but acquire on earth, the qualities of a Clown. They have taught us, that we are not to make our [Page 85] selves like Fierabras, nor the Knight of the burning-sword, in matter of valour: and I dare aver, that if there were a hundred such like Rodomonts, brayed, and stamped to pow­der in a Morter, they would not be able to make up one half ounce of true fortitude. Nay, I have seen some of those most impor­tunate fellows, to fight Duells, when they come to bear arms in a good cause, where they ought to shew true valour, and an undaunted resolution, they have been the first that have most desperately run away; they have passed over hills, without being sensible of the ascents, through woods, without seeing of a tree be­fore them, and measured many miles without casting one look behind them; nay, some­time whole flocks of them together, that will run away like sheep, with the very appre­sion of a fear, that the noise of their own feet gives them.

Our first and second Moses, were as little given to make discourses of their own Va­lour; Those who brave it most in words, are most commonly found most failing in perfor­mance. When Homer makes his bravest Cap­tains to march, he gives them alwayes silence for a guide; contrariwise, he makes cowards to babble, and chatter like Cranes. The first passe along like great Rivers, letting their streams glide softly with a silent majesty; but the second keep a murmuring, and bubling, like little Brooks: Indeed, the world is too full of these Rodomonts, now called Hectors, [Page 86] who are transported with od, arrogant, and sudden furies, like Rabsheketh in Scripture, and yet will tremble at the Lancet of a Sur­geon, and cry out for a little pain, more than a woman in Labour: in short, the true sign of not being valiant, is to strive to seem to be so.

Our second Moses was known to be none of all this Swash-buckler brood, sprung from the race of Cadmus, derived from the teeth of Serpents; and yet never more ready to eat, than to fight, upon a good occasion, nay, a Duel out too, if there were a cause for it; that is, either in the Head of an Army, by publick consent, against some Goliah, to defend the honour of his Nation, and so to end some no­table War, and stay a greater effusion of blood: or else, if justly called to it, in his own, or any dear friends vindication; not upon some silly Chymera of spirit, upon the interpreta­tion of some ambiguous words, or, which is worse, for the love of some unchast woman, who will not be otherwise propitiated, but with the sacrifice of humane blood. No, this is no part of our Mosaical courage: The men of this make, were always those that his High­nesse fought against, and proved upon them in the end, that, to be a true compleat Chri­stian Souldier, was not to become a braving Cyclop, without any feeling of God, or sense of Religion, but such a one as his Master Mo­ses would have him to be, that goes into the field; that is, clear from all wickednesse, and [Page 87] uncleannesse: and so accordingly did our second Moses, alwayes make his sacred choise of men. His inspired wisdom, knew full well, that none are fitter to go to War, than those, who had made their peace with God, nor can there be any more valourous, than he that has a true fear of the Lord before him: for first, such a mans soul is a Fort impregnable, which cannot be scaled with ladders, for it reacheth up to Heaven, nor be broken with batteries, for it is walled with brasse, nor un­dermined by Pioneers, for he is founded upon a rock, nor betrayed by treason, for faith it self has the keeping of it, nor be burnt with granado's, for that can quench the fiery darts of the Devil, nor yet be forced by famine, for a good conscience is a continual feast.

It was not for nothing then, that these two great souls of honour, our first and second Moses, would not onely be so provided them­selves, but have all that followed them, be so likewise, and to carry about them, the whole armour of St. Paul; for undoubtedly there is nothing so strong, nothing so invincible, and triumphant, as a valour, which marcheth bravely under the Rules of true Christian Religion: Whatsoever Mr. Machiavel would perswade us, that Devotion and Piety, are the greatest weakners of courage, and warlike dispositions, and that honesty and vertue, do but expose a Prince to dangers; the truth of it is, of a Prince as he has proposed him, he has made little better, than a wilde beast, and [Page 88] yet would perswade us, tis a man, and none I presume, will believe it, but such as carry their eyes in their heels.

The brave Belizarius, sure was of another opinion, who was one of the most excellent Captains in the World, being to put some lewd souldiers to death, for some military crimes, declared his mind so freely to his Army, in these Terms,Procop. lib. 1. de Bello Vandal. that Procopius recites: Know ye (saith he) that I am come to fight with the arms of Religion, and Justice, without which, we can expect neither Victory nor Happinesse; I desire my Souldiers should have their hands clean to kill an enemy. Never will I suffer any man in my Army, that hath fingers crooked or bloody, were he in arms as terrible, as lightning: force is of no worth, if it have not equity and conscience for companions. This now, methinks, was spo­ken like a Souldier indeed, like the very spi­rit of our Moses.

And this is most certain, that no man can loose his courage, but he that never had it, and no man can have it, if that he beg it not of the true Lord of Hosts. Where is light to be sought for, but from the Sun? or water, but in Rivers? and heat, but in Fire? and where think you to find true Strength, but in the God of the strong? I mean, not that strength of body, that Milo had to carry a heavy beast, but the strength of soul and courage, to carry a man through all extre­mities; which hath its root in reason, its en­crease in piety, and its Crown in true glory: [Page 89] and this courage our second Moses had to the full, and that I hope, there is no man but will grant, is so far from being lessened, that it is onely heightened by Religion, and godliness. His sacred Highnesse therefore chose for his Companions in arms, none of those roaring, ranting fellows, that think there is no way to be esteemed valiant, but to dare to be impious, to make the pillars of heaven, to tremble with their blasphemies, and have nothing of soul­diers in them, but to pill, and ravage, in their Quarters, like Harpyes, and to feed themselves with humane blood; and in a word, have but this one shame left to them, that is, not to be shamelesse. What a ridiculous thing is it, in the mean time, for people to live like Cy­clopes, that they may be accounted valiant, and act the part of Turks, to gain the reputation of good Christian souldiers? But here his Highnesse his pious wisdom, most eminently, after the example of his Great Master Moses, has ever shewed it self, and made us to know such persons well enough: his inspired judge­ment, could never be subject to so much fal­lacy, as to take chaff for Gold, hemlock for Parsly, or an Ape for a Man; and he has plainly taught, and proved to us, that all their pretended courage, is nothing else but despair and rage, boiling in their passionate breasts, and counterfeiting vertue. So I hope we shall have no more such false spectacles clapt over our eyes, by that spirit of lyes forged in the shop of Hell, to make us take that glass [Page 90] for Diamond, and those Kestrells for Faulcons; indeed, fitter for Stallions, than War-horses; all their courage is nothing but a boiling fury in their hearts, like to that of some Lunaticks, or possest with an evil spirit, which makes very children, and women, to be sometimes stronger, than many men; But such as these, were none of our second Moses his election; for he being to go on God Almighties errand, would have no associats, but such as the Lord should approve of, and were free from all manner of uncleannesse, as that Great Ma­ster of War, and his incomparable President, both prescribed, and practised.

The Parallel.

By equal calculation of our Modern Natu­ralists, as well as Chronologers, we do finde, that God indulg'd double the life to men, be­fore the Flood, to that he has done since the very next Age after; and yet to them too, vouchsafed twice so much time of living, as he has done to us: So that if those great Secre­taries of Nature, and Antiquity do not de­ceive us, our second Moses, his forty years and upwards, may appear parallel to the for­mer's fourscore, at, or about, which times, they both were prest forth into Publick em­ployment. By which we may observe, How the Lord is pleased to honour a well-seasoned age; for, as the late Learned Philosopher tells us,Fred. de Marsel. Prudentiae mater, & adjutrix est experien­tia, quam aetate provectiores, multorum observato curriculo temporum, negotiorum, exemplorum, comprobatam magis habere possunt: quippe quam dies dat, qui ut posterior prioris fit discipulus, & seris venit usus ab annis. The Mother and Nurse of Prudence, is experience, which the more ancient, by the observation of a larger course of times, practices of businesses, and presidents, must of necessity, have in a greater proportion; This skill, dayes, are commonly the Donors of; for we find the following day is still the Scholler of the former, and as the [Page 93] Poet tells us, True experience is not got with­out processe of time. Thus we find the best in­cense alwayes comes from old Trees, and Tor­ches, made of Aromatick wood, cast out their best, and most odoriferous exhalations, when they are almost wasted. O that I had never said that word, my tongue falters to speak, my pen is palsie-strook to write, and my heart trembles to think, that our second Moses, his dayes were so soon to have an end; for we had no temporal good thing more to pray for, in order to the State, or our selves, but that the blessednesse we enjoyed under his late Highnesse, might be eternal, and that we might perpetually live and flourish under the comfortable and pleasant shadow of his Palms; but we have too lately seen, that he, as a Mo­ses, is gone as he came, and left us nothing, but our own peace, and his precious memory be­hind him. But I must passe by this passion, lest it make me guilty of too great a digression, it being a discourse more proper for the close of our Parallels. And indeed, however we finde our second Moses Parallel to the first for number of years, That I cannot so certainly determine, as I can for the vigour of his soul, and acutenesse of his sense, no one of which, to the very last Scene of his life, was any whit dulled or diminished, more than the eye of his Great Master Moses was; an extraordi­nary blessing doubtlesse, vouchsafed by the Divine goodnesse, to his dear servants, to get youth by years, and beauty it self by time; [Page 94] as we have seen perfectly proved, in the per­son of his late most Serene Highnesse, our second Moses, as has been recorded of that our first Great Patriarch his Prototype.

Then for his great diligence, fidelity, care, and skill, in discharging all Trusts committed to his Charge, no man can at all dispute, that has either seen, or heard, of the indefatigable labours of his Life. His Highnesse knew that idlenesse was a meer moth of Noble mindes, and iron it self sure, if it had the reason to dis­course, understanding to chuse its one com­modity, would cry out to us, that it better loved to be kept in constant use, and exercise, than to lie rusting, and consuming in the corner of a horse: Wherefore we see, that God does not ordinarily entertain great souls, in the pleasures of an idle life, but in the ri­gid exercises of vertue; for we know that there are many most excellent fishes that will die in standing waters, and are delighted in the most bubbling sluces, and turbulent seas, and rivers; and the best birds, will alwayes be abroad in the most troubled air. Our glorious Eagle therefore, was alwayes seeking out for action, and never to be found lazing, or beating of his wings in the lower Regi­ment of the air, but soaring alwayes aloft, a­mongst the furies of Lightnings, Tempests, and Whirle-winds, playing with Thunder­claps and ever having his eye, where the day was to break. His painful vigilancies were so great in Court, as well as Camp, City, and [Page 95] Field, that we may say of him, as was once of the Great Constantine, Plin. Tam assiduus in a­ctione sua constitit, ut vel labore refici ac repa­rari videretur, He was so conversant in action, that it seemed to be nothing, but his continual recreation, Gaudent siquidem, saith the same Author, divina perpetuo motu, & jugi agita­tione se vegetat aeternitas, His constitution was so strenuous, that it must needs have been a­kin, to those celestial bodies, that refresh themselves with their own motion, and per­petual agitation. So true it is,Seneca. what Seneca tells us, Contempta res est home, nisi supra hu­mana se erexit; A man is a very pitiful, vile, and contemptible thing, unlesse he be ambi­tious to raise himself above all the ordinary courses of the World: but that saying is to be verified in no sort of men so much, as the Noble Souldier, whose honour depending up­on the most superlative degree of vertue, must seek out, and pursue, wayes beyond all equa­lity: and such a person, is sure of attaining his end; for Polyaenus has assured him,Polyaenus. that Voluntas ad laborem propensa cuncta vincere & superare consuevit, A propense will, or a soul prone to labour, has been ever wont to con­quer, and overcome all difficulties. And Appian gives the like encouragement,Appian. de bell. His­pan. when he proclaims, Nihil tam arduum quod industria & animi fortitudine superari non possit; No­thing so high, or hard, but is to be compassed and overcome by industry, and a willing va­liant mind: What these, and all the Philo­sophers, [Page 96] Poets, Orators, or Historians, have said, or could prescribe, his late most Serene Highnesse, has alwayes fully understood, and most perfectly practised, as no one of the Army that has served under him, but must bear him witnesse; how present he would be upon all Guards and Watches, as if he were ubiqui­tary; how incessant in all his Actions, and Labours, as if he were impassible; how al­wayes taking order for, and moving about his body, as if he were immortal. Indeed, this laborious vertue, which is no small one in an officer, his Highnesse was more Master of, than any that I ever heard, or read of: If any Work were to be raised, his hand must be in it first, if any duty to be done, his president must be still the foremost; so by rare skill ming­ling the Captain, and the common Souldier together, he did both intend the diligence of others, from whom he might, though not so effectually, have exacted it; and ease the bur­den of their labour, by making himself a com­panion and partaker of their pains and travel: But of this, and his other great pieces of Con­duct, we shall say more in our next Ascent, where we shall represent him a most compleat Captain-General.

The Parallel.

Good Souldiers get honour to their Cap­tains and Officers, and all together being gallant men, must of necessity, make a glo­rious General. It highly concerns him there­fore, who is to Command in Cheif, to let his prime and principal care be placed in the Ele­ction of his inferiour officers, as our first and second Moses have so exemplarily done; for this is the first step of all Military Conduct, wherein I am sure, he has out-done all the Generals that ever were before him, unlesse this, to which he is so parallel. Is it not plain, that his Highnesse found such horrid abuses in all the former Armies, that he was faine to new modell this, to bring about those his great, and mighty workes, that he has done? And what sort of Officers were they that he chose, and instruments that his inspired wis­dom pickt out, and fitted for his purpose? even such as his Souldiers were, before spoken of, men of clean hands, and purer hearts, that were to fight the Lords Battels. He rejected ever those gay gawdy outsides of the world, those petit spirits of the Abyss, before spoken of, sprung from the race of Cadmus; I mean those silly fencing fellows, swaggering swash­bucklers, and Hectors aforesaid, who appear [Page 99] like Comets of fire and blood, to bring mur­der, pestilence, and poison, into houses; who (as I said) make the Pillars of Heaven to tremble with their blasphemies, & have nothing else of souldiers in them, but to pill and ravage in their Quarters like Harpies, and feed them­selves with humane blood, who are ever rea­dier to shew their valour, for a cold counte­nance, an extravagant word, or a Caprichio of spirit, than they would either be, for God, their Country, or the whole World. A most wretched and abominable sort of men, that never think of, or look up to Heaven, but to blaspheme it; indeed, more like Centaurs, than men, and have their hearts all spotted over like the skin of a Panther. No, these were the pitiful things, as we have said before, that his Highnesse alwayes fought against, and proved in the end, that to be a true compleat Christian Captain, or Souldier was not to be­come a meer Cyplop, without any feeling of God, or sense of Religion, and that the Lord who has pulled down the mighty from their Seats, and does exalt the humble and meek, will alwayes blesse the endeavours of such as those. Poverty therefore may be said to resemble the Isle of Ithaca, which (as Archesilas tells us, though rough and bushy, failed not to breed the bravest men of Greece; and has not our great Ʋlisses proved the same in England? and herein his Highnesse has not onely shewed, an especial piece of his in­comparable Conduct; but proved himself to [Page 100] be likewise full of the Divine wisdom, which hides alwayes its most precious Treasures un­der the bark, and mantle of persons, base, and abject in appearance, as we read in Scripture, Quae stulta sunt mundi elegit Deus, God chose the foolish things of the world to confound the wise:1 Cor. 1. For simple Fishermen, almost as dumb and mute as the very fishes themselves, are set apart, and chosen to catch in their Nets Philosophers, Kings, Cities, Provinces, and Empires: and thus in the old Law, the Master Statesman, and Captain of the World, our Patriarch Moses, being but a poor stam­mering Shepherd in shew, is chosen out to carry the Word, to a most puissant Monarch, to shake and to overturn with a poor wand, the Pillars of his Empire, to divide Seas, to calme Billowes, to open the bowels of Rocks, to command all the Elements, and fill the World with wonders. So did he make a like Election of his Officers, and Souldiers, and do the workes of Gyants, with the reputed Pygmies of the world: I hope I have not hi­therto undeservedly brought him for my late Lord Protectors pattern,d Indeed, this is the ordinary custom of Almighty God, to keep his richest Pearls in shells, and most precious perfumes in poor boxes.

Men of this World, we know, do quite con­trary, as we saw manifestly proved by the o­ther party, where moved the old Magadepies of the Church, and Butter-flies of the Court, with some other great things, called Lords, [Page 101] who because they had (it may be) a gallant valiant man forsooth, for the Grandfather, thought that they might, very securely, be Cowards, so spending still upon the stock of their great Antecessors (though to be doubt­ed, whether they were lawfully begot, or not) ruined their own selves. These pretty gawdy things, lived in the world just like Snailes, keeping their glorious houses over their heads, and in their grave Majestick courses, (almost as slow as theirs too) made very fine long sil­ver traces, but were nothing else indeed with­in, but meer froth. They had alwayes their backs like Cushions, covered with Velvet, Sat­tin, and what not, but their inwards we see, were nothing but hay, or straw. They made a glorious ostent of leaves to the World, and a fair verdure, like an over-grown wood; but are within replenisht with nothing but Ser­pents.

These persons sure, having nothing at all praise-worthy in them, would dignifie their persons with apparel, shewing us plainly, that they had like Peacocks, little heads, lesse brains, beautiful feathers, and a long taile; which yet it seems, by their strutting about the streets, are non clypt short enough, with some of them, though in good time, I doubt not but they will be. So I passe from these pitiful nothings, (whom his Highnesse, in­spired prudence, and skilful conduct, would never admit to serve under his Ensignes) to some other more worthy piece of his Mo­saical [Page 102] Conduct, and the next shall be the exact Discipline our second Moses alwayes ob­served, which is indeed, the very soul of an Army, and without which, they would march, as the Historian tells us, Multi homines, pauci viri, Many bodies, but a few men, or indeed, more like Salvages, than Christians. From the neglect of this it is, that we have seen in time of War, so many Caniballs in arms, that cast nothing but fire, and blood from their throats, Menaces alwayes marching before them into Quarters, and ruine and desolation bringing up the Reare: Barbarous villains, that think because they have a sword by their side, they are therefore to be Masters of the lives, and estates of other men. It is most certain, great courage is necessary to make a true Martial Discipline be observed; but yet it is to be done, as we see in this very Army of our late Lord Protector, that he has left behind him, to be in truth, a mirrour of Ar­mies, and never yet was equalled, no not by that which Alexander Severus commanded, as Lampridius relates,Lamprid. all whose souldiers, mar­ched to the Persian War like Senators, and the Country Peasants loved them as their Bro­thers, and honoured their Emperour, as a god:Marcus Scaurus. Nor yet by that which Marcus Scaurus writes of, whose Regiments encamped round about a great Tree laden with fruit, and yet the souldiers were kept in such order, as not to dare, though they were to depart the next mor­ning, to take one apple from the Master of the [Page 103] place. In this very manner, did our glorious second Moses alwayes conduct his men,Vopisc. in Aurel. giving them that Admirable Lesson, which the most pious Emperour Aurelian gave to some of his Officers: My friends, said he, if you will be Captains, nay, if you will live, contain your soul­diers in their duties: I will not that a Peasant so much as complain, that he has been wronged in the value of a chicken, nor that any has taken a grape from his Vine, without his permission. I will have an account of every grain of salt, or drop of oil, unjustly exacted. I desire my souldiers should grow rich with the spoiles of enemies, and not by the teares of my Subjects. I would have them carry their riches on their swords, not in­to their Hutts, or Cabbins. I would have them chast in the houses of their Hosts, and not any the least quarrel or disorder heard of amongst them, &c. If Heathens could teach us such Lessons of civil deportment in armes, what a shame is it then for some Christians, to march as we see them do, more like Scythians and Arabians? and that men who are made we know, for the support of men, and who are not strong, but for the defence of the feeble, should be more pernicious one to another, than Wolves and Beares, nay, than fire, hail, serpents, inunda­tions, and famins? By this means it is, that warfare, otherwise a most honourable pro­fession, is made a detestable trade, and the Commanders of those unruly Armies, are likely the first that suffer by them, themselves, and all the countenancers of such debaucht [Page 104] doings, must find the cup of Divine anger mingled with gall, and the poison, of Dragons poured forth upon their guilty heads.

All this his late most Serene Highnesse, al­wayes abhorred, and prevented; for which reason it was sure, that all the hearts of the poor people, of this Nation, which so much sighed under the former miscarriages of our Civil War, being indeed reduced, to almost a perishing condition, by the ill conduct of for­mer Captains, freely bloomed, and newly opened themselves, as Roses, at the benigne, gentle, and yet severe brave aspect, of this in­comparable person, our second Moses, when he came into general Command; for which rea­son it was sure, that God so blest him in all his Battels▪ Assault, and warlike Enterprises, that he was successeful in them all; for Plun­derers we know, never fight well, and besides, tis certain, that the just God tyes a secret ver­tue to those Standards which march for his glory, and are not besmeared with the blood of innocents.

Cic pro leg. Manil.But I must hasten to accomplish our Captain-General, and, as Tully tells us, In summo Im­peratore quatuor hae virtutes inesse debent, sci­entia rei militaris, virtus, Authoritas, & felici­tas, There are requisite to a General, these four qualities, To have knowledge of the souldiers trade, To be valiant, To have his Army in good awe, And to be alwayes fol­lowed with good successe; of the three first requisites, we have sufficiently discourst al­ready, [Page 105] so the last onely remains to be produ­ced, for the accomplishment of our second Moses, in his glorious Captain-General-ship: or else if we look upon the four most remark­able properties in Julius Caesar, who was the Phoenix of all warlike Princes in those Ages, we shall find them all improved to the highest pitch, in this our late Great Protector: Labor in negotio, fortitudo in periculo, industria in a­gendo, celeritas in conficiendo, Labour about businesse, invincible valour in point of dan­ger, a thorough industry in all actions, and a quick dispatch in all expeditions: there re­mains none but the last of these four Caesarean properties, unapplyed to our happy Parallel; So I shall endeavour to celebrate those his glorious dispatches, and successes, in our next most sublime Ascent and Parallel, that may concern his Highnesse, in any of his warlike Relations.

The Parallel.

Though it be very true,Dio. Hali­car. lib. 1. what Dionysius Ha­licarnasseus tells us, that Virtus est felicitatis mensura, non fortuna, Vertue is the ell by which we are to measure felicity, not fortune: and what Paterculus affirms of Mithridates, that he was Vir virtute eximius, aliquando fortunâ, Patere. semper animo maximus: So every vertuous and valiant spirit, though not alwayes great by the favour of fortune, yet must be so in his own courage; for to judge things onely by event, is to turn the wrong end of the book upwards. Yet it is as true, what the judicious Orator assures us,Plin. that Exercituum Imperatores, nisi prospero, & Martiali quodam astro nati, frrustra fortes strenuique sunt, frustra virtute bellicá instructi; Generals of Armies, if not born under some happy, and martial Con­stellation, do exercise their vertue and skill in Military matters, to little or no purpose; Et de unius fato ducis, militum victoria persaepe pendet; The Valour and Victory of Souldiers, is sometimes lost by an unlucky Captain.

It has been therefore the practice of most Princes, to adopt into their cheifest Com­mands, onely such as have been successefull Captains, and have received no foile at all from fortune. Now the greatest favourit of [Page 108] fortune, or properly speaking, the dearest Darling of Divine Providence, that ever the Christian World produced, was this most ex­cellent person, his late most Serene Highnesse. His successes were so constant, that we may say, he had struck a naile in Fortunes wheele, that she should never be able to turn it again. He has not onely that Lady for his Guide, as some have boasted to have her, or his com­panion, as others; but the Lord made for him a foot-stoole of Fortune, and gave him Victory for his Hand-maid: and as the same Orator sayes of Constantine the Great, Nusquam pedem suum extulit, quin ubique eum gloria quasi um­bra comitata, sit; He never set his foot forth of doors, but glory attended him as his sha­dow; and what was said of the Great Alex­ander, likewise might more truly be verified in him, Quod plures prope victoriam reportârit quàm pugnas inierit, plures urbes ceperit, quàm obsederit, plures hostes fuderit, quàm noverit: He gained more Victories than he fought Bat­tels, he reduced more Cities, than he belea­gured, and routed more enemies, than he ever met withal. But now here, before I proceed any further, I must be bold to make a stand, and sadly intermix the water of my eyes, with my sorrowful inke, and with a mourning pen, deplore the madnesse of those men, who en­gaged us in our late unnatural Wars. Ah poor England, Paradise of the Earth, Eye of the World, Pearle of all Beauties, How many times by the means of those infernal spirits, [Page 109] hast thou seen thy fruitful bosome, heretofore Crowned with ears of Corn, and Guilded with Harvests, all bristled over with Batalias? How many times hast thou seen, thy land co­vered with Swords, and thy Seas with Ships? How may times hast thou felt the arms of thy children encountering within thy proper en­trails? How many times hast thou seen flames of brothers hostility flying through thy fat and fragrant fields? when hast thou not sweat in all the parts of thy beautiful body? when have not rivers of blood been drawn from thy veins, and such blood as would have cimented the best Bullwarkes for thy defence against all forreign enemies whatsoever, and if well em­ployed, had made the great Enemy of Christ­endom, the Turk, ere this to tremble at thy Standards, and have re-planted again, the plains of Palestine? But all has been sacrificed to Furies: But I forbear, least that I lose my self in my provoked Passion; and indeed, I would willingly passe over this discourse with silence, as over coales covered with ashes, were it not, that as it was fit to expose massacred bodies to view, thereby to cure the madnesse of the Milesian Maides, so we are bound to dis­cover the bloody effects of this unnatural war, to raise a horrour in all good souls, against the unhappy causes of it. And yet truely, we have no little reason to rejoyce in those very sufferings, & congratulate with our selves, the blood-shed it self of those barbarous Wars, if we could at no cheaper rate, have aquired the [Page 110] enjoyment of those most inestimable blessings, and benefits, which we have since received; and above all the rest, the soveraign influence of that most precious person, our late Lord Protector, and second Moses.

Thrice blessed England, in such a purchase, though with so much cost and paines. O hap­py voice of Thunder, which made this Hinde bring forth so glorious a birth, after so many terrible throws, and such direful agitations of many years. And for the happy close of all this, we may again remarke another piece of Heavens especial Providence, and quiet all the distempers of our souls, with an humble ac­knowledgement of that mercy, and submis­sion to the Divine Justice, which in short, a­mounts to this. When the Lord is pleased to purge a Kingdom, or Nation, defiled with sin, he chooseth alwayes a people more righteous and religious than they were, it being forever most just, and reasonable, that they should en­joy their goods, who will have no share in their vices. So our Moses, and his Israelites, pil­laged and overthrew the wicked Egyptians; So Arbaces vanquisht the debauched Sarda­napalus;Salvian. So Alexander conquered the effe­minate Persians; And so the Goths gained the Empire of Rome, as holy Salvian, more at large illustrates: So to return to our late great Generals successes, and dispatches, which as it is notorious, have been so stupendous, that the present spectators of them, did take them, as aforesaid, more for visions, than realities. The [Page 111] celerity of his Expeditions was so great, a ver­tue so much commended in Julius Caesar, that he alwayes as far out-went his veni, vidi, vici, as ever he did, the Cunctator Fabius. Jebu, a man of an active spirit, was employed against the house of Ahab, to bring it to a quick con­fusion; for God Almighty, when he means to shave clear, alwayes chooseth a Razor with a sharp edge, and never sends a slug upon a message that requires hast; So our great Oliver, we see when he came into General command, dispatcht more work in one year, than all the Armies of England, had done in three, or four, before.

This it was to have one of the Lords own election to command over us, and so much ac­cording to his own heart, that we see he has constantly tyed, as aforesaid, a secret vertue to his Standards, making winds and tempests, to fight under his Ensignes, opening for him lands inaccessible, calming stormy Seas, make­ing him with petit handfuls of men, to dis­comfit huge Royal Armies, to take in Towns impregnable, cleave Rocks, and hew through Mountains; nay, to do the works of Gyants, as aforesaid, with the reputed Pigmies of the World, and find facility in all that humane reason conceived impossible; So that we may count more Victories of his, than Encounters, his Palmes being perpetually verdant as well in the frozen ice of Winter, as in the scorching heats of Summer. Nor was England alone the Scene of his great Actions, but the very mists [Page 112] and foggs of Scotland, as well as the woods and boggs of Ireland, will all come in to attest his glories; for the barrennesse of the one, nor the barbarisme of the other, could set a period to his proceedings, or give a foile to his for­tune.

Now to summe up all his Souldier-like Excellencies; (for I must hasten out of this large Field, least I be lost in't) if we may by the most eminent qualities of inferiour crea­tures, be capable to conceive his matchlesse perfections. The most exquisite character of a compleat Captain, or Man at Armes, is by several Authors delivered to us thus; That is one, who has the assault of the wild Bull, the defence of the wilde Boare, the flight of the Wolfe, the courage of a Lion, and the craft of a Fox: This strange composition, his Highnesse had to its highest perfection, as he has been sufficiently seen in all postures; but above all, what a spectacle it was, sometimes to behold him in his Lion-like posture, and al­most covered over with blood and dust, a­mongst the ranks of his afrighted men, and performing both the office of a great Captain, and most Couragious Souldier, and so by that means, restoring a Day in danger to be lost. Then sometimes again, to see him, leading his well Disciplin'd Army, into enemies Quarters, and by his meer Conduct, conquering vast Armies, and reducing their strongst Garrisons, without one drop of blood; and such dry Vi­ctories, were alwayes his dearest delight: as [Page 113] indeed they are alwayes most honourable. Ingens victoriae decus, citra domesticum san­guinem bellanti, saith Tacitus, The greatest glory of a Victory, is that which a Captain gaines by the least expense of home-bred blood: And this was his Highnesse his con­stant study to do; nay, his endeavour like­wise was, to save as much as he could of his very enemies blood. He never sought to purchase fame, by such a cruel vanity, as Pompey the Great did, who building a Temple to Minerva, caused to be engraven over the Gate of it, how he had taken, routed, and slain, two millions one hundred fourscore and three thousand men; pillaged, and sunk, eight hundred forty six Ships: made desolate one thousand five hundred thirty eight Ci­ties, and Towns. If this be the way to glory, his late Highnesse sure has steered a clean con­trary course; for he has written, and engra­ven by his Actions, on the Gate of the Tem­ple of Eternity, the Men, Ships, Cities, and Towns, that he has preserved. Haec divina potentia est, gregatim, & publicè servare, Senec. de Clem. l. 1. c. 26. saith the most excellent Seneca; It is a piece of Di­vine power, to save publickly, and by Troops. By the other way, it may be, his Highnesse might have rendred himself more remarkable and terrible, like a dreadful Comet, by the ruine of the World; but our glorious Pro­tector, knew, nothing could be so honourable as to save: So we never saw his Highnesse put up his sword, but his anger too, ever hold­ing [Page 114] with Nicetus, Nicetus. that Naturae injuriam facit, & humanitatis legem violat, qui ultra victoriam, iracundiae indulget: He offers an injury to na­ture, and violates a law of common humanity, that can continue his anger after a Victory: Nay, I'le be bold to add, that it is a most unpo­litick proceeding likewise; for which his High­nesse onely may be sufficient witnesse, who after his most bloody Battels, alwayes Con­quered as much with sweetnesse, as he had done before with the Sword: which has been, under God, the most happy cause, that after so fierce and quick a War, we have not scarce a foot-steep to be seen of it, not a Town fired, and very hardly now, a man mist: our cattel as plentiful as ever, our fields no lesse fertil, and fragrant; nor yet our hillocks are lesse filled with ears of corn, all which we must needs attribute, to his Highnesse his pious preserva­tion, in whose power it was, for our ingrati­tude, to have thrown all into a deserved de­solation: by which means, he has built him­self a Monument in the hearts of all honest people, in which he will live more honourable a thousand times, and so be represented to after-ages, than all the greatest Monarchs of Egypt, in their rich Marbles, Pyramids, and Obelisks. Thus craving pardon for our too long insisting upon these Military excellencies, of our two great Generals, our first and second Moses, I shall hasten in our succeeding discourse to give the World some tast likewise of their most extraordinary State perfections.

The Parallel.

Xenoph. l. 1. de instit. Cypri. Ingens sanè, & arduum opus est, recte imperare, saith Xenophon, It is the highest, and the hard­est thing in the World, to command well, who, as he gave us, Effigiem justi imperii, as Cicero describes him, the Portraiture of a just Empire, under the name of Cyrus, must of necessity mean, that of the Civil, as well as Martial Go­vernment. And doubtlesse this Politick ver­tue, which is to constitute a true, and excel­lent Statesman, is the most rare, and sublima­ted Piece, and as it were, the very creame, and most purified part of humane wisdom, and of which, great and Noble spirits, are onely capable.Tit. Liv. lib. 2. Dec. And therefore, Titus Livius, tells us, that Ars quâ civem regant, (That art of Policy, or good Government, was ever more as ho­nourable, if not more, than that) Quâ hostem superent, the art of War it self: and the same Livius gives the reason in another place, Pa­rare & quaerere arduum, lib. 37. tueri vero difficilius; from whence the Poet seems to have borrowed, O faciles dare summa Deos, eademque tueri, Dif­ficiles;Lucan. It is much easier to attain the ends of high desires, than to keep them being got; and better is the assurance of seeking, than of possessing any thing. For to be great, and of a large proportion, doth not at all take away the casualties of inconveniencies, nor can any [Page 117] greatnesse give priviledge to free things from distemperature; Tall men, we see, are as sub­ject to Fevers, as others of lesse stature; and great Empires are as easily disturbed, as the States of petit Princes. Besides, an excellent Author tells us, Tueri quaesita, difficilius est quàm acquirere, quoniam in acquirendo, ignavia possidentis saepe plus confert, quam propria virtus, tueri autem quaesita, sine propria virtute nemo potest. It is harder to hold, than to Conquer; for the sloth and negligence of the Possessor, may more conduce to the acquiring of any thing, than the vertue of the Conquerour; but hold what is so acquired, none can, but by especial vertue.

Now both these pieces of incomparable Prudence, had our most Renowned Lord Protector, our second Moses; and I dare say, in equal proportion with the former, he go­verned the War it self, like a compleat States­man, and managed peace, like a prudent Cap­tain. He knew as well as Caesar did,Caesar Com­ment. 6. belli gall. that Non minus est Imperatoris, consilio superare, quam gladio, A good General will Conquer more by his Counsel, than Sword: And as applicable to his Highnesse, was that which King Anti­gonus said of himself, That his warfare, was rather of times and seasons, than of Armes, and no lesse did we see made good by his High­nesse upon all occasions, what Polybius tells us, that the least things which are done in war, are those which are handled with sword and violence; but the most eminent of all, are [Page 118] executed by the knowledge, how fitly to man­age an opportunity. If this piece of warlike, as well as State prudence, were ever verified in any Person, it has been most remarkably made good in all our second Moses his State dispatches, as well as Warlike Expeditions: for had he not in the very nick of time, crusht several eggs, of cursed Cockatrices, that had been laid against him, he must have hatched them in his own bosome, that would have de­stroyed both him, and us.

Are you not yet ashamed of your ingrati­tude, you viperous brood of Rebells? that have so often endeavoured to eat through the heart, and bowels of him, that has given you so often a life? Do you not know, that when one Star riseth, the opposite must fall? Be no longer like ungrateful Prentises, who usually when they are at liberty, spurne at their Guides, and are not onely content to set up Shops for themselves; but seek by all means they can, to discredit their Masters.

By this time, methinks, you should be sensible, that you have too long opposed your selves, against his late Highnesse, most pious, and prudent intentions, who with sword in one hand, and trowel in the other, that is, armes, and policy, as a Statesman, and a Soul­dier, at once did defend, and build the walls of our Jerusalem.

It is time for you sure to give over busying your selves about your Babylon, and its buil­ding, which when you have done all you can, [Page 119] will appear to be but like a City, which I have seen in ancient painting, built upon ruines, in a land of Quicksilver, cimented with blood, and overthrown with frequent Earthquakes, and outragious windes: You see by your own sad experience, if you please to make use of it, that if the arm of the Lord sustain not an Affaire, the more advancement it receives, the deeper ruines it findes; and that all Maxims of State, that depend not on the Max­ims of God, are but the meer effects of carnal prudence, and so must consequently end in flesh, and faile like it: And all Councils of State whatsoever, that depend not, and rest themselves upon him, who with three fingers supporteth the Globe of the Universe, rather pursue the way of precipice, than path of ex­altation; Give over, I say, in time your Antichristian contentions, lest you be found to fight against God. Imitate, now at last, this blessed and most worthy Piece of our Mosai­cal wisdom, which our Great Prototype, and his Typified Parallel, have so closely pursued, that is, in the first place to seek the interests of God, and then all other things will be ad­ded, as we have seen proved upon both them, a constant successe attending all their under­takings. On the other side, we finde what­soever Machiavel may object to the contrary, that God Almighty is pleased, sometimes, to stupifie the most practised Statists in the world, that are the greatest professors too of Policy, and Knowledge, and make them so drink of [Page 120] the cup of errour, that we coming afterwards, to discourse upon their judgements, find they have committed some grosser faults, in the governments of Kingdoms, and Common­wealths, than the simplest, and most illiterate Peasants would have done, in the direction of their own houses; all which we have seen most particularly made good upon the late King and his Counsellours, and to be foretold likewise by the Spirit of God himself, dicta­ting to the person of the Prophet Isaiah, who speaking of the wicked Counsellours of Pha­raoh, Isa. 19. sayes, The Princes of Tanais, are become fooles, the Princes of Memphis are withered away, they have deceived Egypt with all the strength, and beauty of her people: God hath sent amongst them, the spirit of giddinesse, and made them reel up and down, in all their actions, like drunken men. Job. 12. No lesse doth holy Job tell us, in these terms; God suffereth the wise Counsellours to fall into the hazards of senselesse men; God makes the Judges stupid, takes away the sword and belt from Kings, to engird their reines with a cord; God maketh the Priests to appear infamous, supplant­eth the principal of the people, changeth the lips of truth speakers, takes away the doctrine of old men, and poureth out contempt upon Prin­ces, &c.

There is no man, that has either been Actor, or Spectator, in our troubles, but will take, I presume, those Scriptures, to be directly poin­ted at our times, and to be an exact prophesie, of part of our late Wars: so will neither re­quire [Page 121] any more comment, application, or pa­rallel. It is a most certain truth, and that his late Highnesse knew full well, and as frequent­ly declared, that no wisdom or policy, meer­ly humane, can be perfect: such as forsake God, in the curiosities of their Counsells, shall be forsaken by him, and shall finde each where, a long web of perplexities, and a rowling wheel of immortal troubles.

When a man goes on in the right way, he is probable to finde an end, but if he wander acrosse the fields, he makes steps without number, runs into errours without measure, and falls into miseries without remedy. Let all the Politicians of the World take example by our second Moses, and take into their se­rious consideration, as his Highnesse did, that the greatnesse of a Statesman, consists not in treasuring up the Common-wealth of Plato, and Xenophon, in his imagination, nor in amas­sing together a huge heape of politick Pre­cepts, nor in being acquainted with all the Cabales, and Mysteries of the World, nor in the profession of great subtilties, and strata­gems; for we have seen by the experience of all Ages, that in affairs, there is a certain stroak of the Divine Providence, which daz­leth all the worldly wise, disarmes the strong, and blindeth all the most Politick, with their own lights: for swimming up and down, as they do, in the vast Ocean of businesse, and the infinities of reasons of their proper inven­tions, they resemble bodies over-charged [Page 122] with abundance of blood, who through that great and extravagant excesse, finde death, in the very treasure of life. Then seeking to withdraw themselves, from the road of com­mon understandings, they figure to themselves strange subtilties, and chymera's, which are but as the Towers of the Lamiae, that Ter­tullian speakes of, which no wise man did ever really believe, or will; which is the true cause that their spirits floating still in such a great tyde of thoughts, seldom meet with a hap­py dispatch of affairs. Not unlike the Sun, that sometimes draws up such a great quan­tity of vapours, that he cannot dissipate; so these undertaking Politicians, do but lay up together, a vast lump of businesse in their braines, which their judgements can never dissolve into any successeful expedition.

He that will take the pains to read the lives of Otho, Vitellius, Galba, Piso, Balbinus, Floria­nus, Basilius, Silvianus, Tacitus, Quintilius, Ma­ximus, and Michael Colophates: or behold the falls of Parmenio, under Alexander, Sejanus un­der Tiberius, Cleander under Commodus, Ab­lavius under Constantine, Eutropius under Ar­cadius, Vignius under Frederick, Brocas under Philip, Cabreca under Peter, and others of the like kind, must find, or be wholly insensible, that to raise a State, and build Fortune, as well as to conserve it, we are to proceed, as his late Highnesse did, securely therein, with a principal eye upon the Maxims of Faith, Religion, and Honesty, unlesse that we will [Page 123] expect, in the course of an uncertain life, a most certain ruin.

It will manifestly, I say, appear, out of all Histories, as well sacred as prophane, how (con­trary to Machiavillian doctrine) all they, who disunited from the Eternal Wisdom, thought to play the Politicks and prosper in Governments, Honours, and worldly Affairs, have proved but as so many Icarus's, that counterfeit birds, with waxen wings, with which they may soare aloft indeed, for some little time; but the least ray proceeding from the Throne of the Lamb, will sure dissolve them to nothing, and make their heights, which they so foolishly flye at, serve them for no other use, but to render their falls, the more remarkable.

I shall now onely adde, for the further con­fusion of all Machiavillians, and satisfaction of good men, one excellent observation, out of Paulus Orosius, who, in his Book of History,Paulus Orosius, lib. 1. cap. 18. dedicated to the great Augustin, remarkes, that the very tracks of our proud and politick Pharaohs Chariots, after his most detestable death, and the destruction of his whole Army, remained a long time, on the sands of the Red Sea, to be a preaching example to all Posterity, to inform them, how dangerous a thing it is, to go about, as he did, by any State-tricks, and devilish subtilties, to fight against God. Let then our Master Machiavillians, march on still, if they think fit, amongst so many shel­ves, and precipices, not so much as once open­ing [Page 124] their eyes to behold the Abysse, they have under their feet: So many heads crusht in pieces, under the Dvine vengeance, which lie like broken masts, and shivers of a shipwrack, advanced upon the promontories of Rocks, to give notice of their deplorable events, whose steps they still pursue. Let them look on still, I say, with arms acrosse, and dally with those dangers, like wanton Victims, that leape and skip, between the ax and the knife, whilst we the happy people of England, and all good Christians, shall fully satisfie our selves, in fol­lowing the examples of our two Mosaical Ma­sters, who used no other line of Policy, but such as they derived from Heaven, alwayes managing their great Charges, and Govern­ment of others, by their own duties, and obe­dience to Almighty God: and that is the highest point of State-Wisdom, which our se­cond Moses had in its perfection: As we shall see more in the 21. Ascent.

The Parallel.

This was a Noble Ascent indeed, and not onely becoming a man of State, but so high­ly necessary, that our Master Moses himself, stood in need of an Admonitor to it, and probably had not mounted it, but by the sage advice of his good father-in-law Jethro, as we have seen in the Ascent: which as in all the rest, our second Moses, his late Highnesse, has so exactly pattern'd, that he is to be drawn into example by all succeeding Princes, and his prudence to be adored by all Posterity, as well as the present Age,

There is none, I believe, will doubt, but that it is a Soveraign and Supreme Piece of Politick vertue, to make diligent search, and inquiry into the abilities, and integrities, of all such as are to be employed, as Ministers of State, or Justice; and this, I say, concerns not onely the Chief, but all inferiour Magi­strates; for let the person in government be never so great, and absolute a Master in all State matters himself, if he be disserved by those, whom he does employ, his vertues will be but betrayed by the crimes of others, and [Page 127] expose the people to multiplied injuries. This point therefore of Politick prudence, in a Prince, is much beyond any other personal perfections,Tho. A­quin. 2.2. q. 58. that may be called accomplish­ments in a Statesman, as the Learned Aquinas tells us, and gives the reason, Quia bonum com­mune praeeminet omni bono singulari; This politick vertue exceeds all others, as much as the publick good surpasseth any particular; for he that it contented to draw himself with­in the guard of his own vertues onely, and neglect the looking into the manners of others, that are to be his instruments of State, will of necessity be ensnared in his own goodnesse, and will signifie no more to the publick bene­fit, than those foolish Musicians, that made all their harmony within themselves, and were content to see all the World besides out of Tune.

This horrid negligence, has made many good Kings odious to their Subjects, and though excellent persons in themselves, yet tamely suffering themselves to be lead by their Favourites, have fallen not onely into the re­putation, but ruin of Tyrants, and stink still in the nostrils of the people. Some great Secre­taries of Nature, as Theophrastus de Plantis, and that excellent Naturalist, Joannes Roellus, Theoph. de Plantis. Jo. Roel­lins. assure us, That there is a very goodly, and profitable Plant, called Affodil, or Scepter-Royal, which breeds very bad little worms about it, that gnaw out the very heart, and perish the whole, substance of it, hiding them­selves [Page 128] under the leaves, and shadow of it, till such time, that getting wing, they become a kind of Butter-flie, all speckled over with gay flowers, and brave it over men in the air, whom they durst hardly not long before, be­hold upon the earth. Just so, do carelesse Kings and Princes, like this pitiful, though Rbyal Plant, cover under their fair verdure, creatures which gnaw like worms in the be­ginning, upon the substance of their Master, and afterwards frame themselves wings, all enamell'd with glory, at the charge of the Publick, to take their flights over the heads of so many Mortals, whom they look upon as scornfully as if they had forgot the earth that bore them; but sometime, they meet with a fall, proportionable to their flight, and their Royal Masters and Makers, are alwayes invol­ved in inevitable ruin.

Our first, and second Moses, we see, full-well understood that danger, and have taken course accordingly, to prevent it, by employ­ing none in Publick Charges, but men of piety, as well as parts, known integrity, as well as ability; knowing nothing to be so perillous to Princely greatnesse, as wicked Ministers, and that good Officers, must make great Statesmen, as well as Captain-Generals. Has not, I say, our second Moses, made out his Parallel in this, to its perfection? Was there ever such a choice, since that of the first Moses, as he has made of men of Courage, fearing God, deal­ing truly, and hating covetousnesse, whom he [Page 129] has adopted into all the Offices about his Per­son, Estate, Army, or Justice? Look back upon his Highnesse sitting in his Family, and then, how can you but phansie, the beautiful Rose surrounded with the fair attendance of its elegant leaves, all in a Livery? Consider him in his Council, what can you say lesse of him, than that he was a Princely Palme, en­compast with most stately Cedars, and but re­flect upon him, in his warlike equipage, and with his Martial men about him; he will then shine forth like the Sun, when glorified with his most illustrious rayes. And last of all, if we but look upon him in his power representa­tive, and Courts of Judicature, there is not a Poet sure, but would say, that his Highnesse had Courted, Reconciled, and Reduced, Astraea to the earth again. Philostratus tells us, in Vita Herodis Attici, Philost. in vita He­rod. Att. how that Athenian Herod, appointed four and twenty Pages for his son, every one of whom, bore the Title of a Greek letter, which was written on their breasts, that so he might soon learn his Al­phabet, by onely calling of his servants. But our Princely Protector, and second Moses, would have all his Officers, and Instruments about him, to appear to his people, like those ancient Statues of Polycletes, Phydias, and Si­sippus, of which there was not a Lineament, but was said to speak. But I am too general in the application of this Parallel, and may be pardoned, I hope, if I shall reduce it nearer home, by particulars: though I am sure to [Page 130] incur the censure of flattery, for it amongst fools: And Ile begin, with his chief Mini­ster, or Secretary of State, the intelligence of his Counsels, and as it were, the Angel-Guardian of his Government, who was so pre­sent with his great Master, our second Moses, in all his actions, counsells, interests, and de­signs, as certain flowers are said to wait on the Sun, and penetrated to the very Center of his great Soul; so could not but contract many of his most Mosaical perfections: He is certainly known to be, what his name renders him by Anagramm, a True Holy one, that is, a Statesman after Moses his manner: viz. fear­ing God, and dealing truly, &c. a person of most incomparable piety and parts; Prudent as a Serpent, and yet pure as a Seraphim, vertues so rare in a Statesman, that we may justly call him, the true holy Phoenix Poli­titian of the Age.

I have not time, nor paper to insist so par­ticularly, upon every one of his Highnesse most honourable Privy Council; but this I can affirm, that never was a more compleat body of Council, or more exquisite compo­sition, of so many excellent Tempers together in the World; insomuch, that we see noto­riously in every dayes dispatches, how they are that perfectly, what the old Historian Vel­leius sayes of Sejanus flatteringly, That he was, Actu otiosis simillimus, (in earnest, a most excellent character, howsoever of a Statesman) that he seemed in the middest of his greatst [Page 131] employments, as if he were idle. My Lords likewise of his Highnesse Council, are so exact­ly knowing in affairs, that it was never heard, that any of those six common obstacles, did ever obstruct their dispatches, which are, dis­order, confusion, passion, sollicitude, irreso­lution, and precipitation, so they have done all things warily, fully, and peaceably, with­out shewing the least anxiety. They have by their great piety and prudence, kept this State so well united within the bands of con­cord, and charity, that it cannot but appear to forreigners themselves, as it were a little Temple of Peace, though in the very heat and hurry of War, embracing all affairs, & govern­ing them, with that sweet temper, and equality of spirit, that they resemble those active spi­rits, which move the whole Heavens, not using in themselves, the least agitation.

Amber-Greece is nothing so sweet, in it self, as when it is compounded with other things, so these Godly, Wise, Couragious, and, every way, Excellent Counsellours: improve themselves by the communication of their counsells together, and do, (even as Flint­stones, which by their proximity, do make their sparkles to flie) by a holy emulation which they use, in the pursuite of God, not onely enlighten others, but enkindle in each others hearts, a more sensible, and pious ap­prehension of God, and all good things, by a mutual reverberation: But I must hasten; for when I have said all, that can Be said, it [Page 132] will fall short of their most Mosaical merits; So I shall conclude with them, in saying onely, that they are all persons, composed accor­ding to Jethro's character, and that when our second Moses adopted them into his secret counsells, we could none of us deny, nor can yet, but that it seemed his late Highnesse had drawn so many Angels from Heaven, to fix them at the stern of his Estate; for they are all of them, as unlike their Predecessors, as all the World can wish them. Then, if we but consider a little, the excellent choice, his High­nesse has made of Commissioners, and Keepers of his Great Seal, we cannot but acknowledge that they are persons, without any exception, fitted, for so great a work, that carry a con­stant Court of Chancery engraven in their breasts, and bear, jus aequum & bonum, written in their very foreheads.

For the Lords Commissioners of his High­nesse Treasury, they cannot be questioned to be of as exact a choice, and equal disposition for the great Trust, still men of our Mosaical temper, fearing God, and dealing-truly; and so we may safely affirm, that our second Moses, selected Persons for that employment, as well as other, to whom he might as safely have re­posed his conscience, as he did his purse: Men all as honourable in their breedings, as Noble by their births, of as profound Learn­ing, and ability in the Laws, as of sublime honesty and fidelity to their Country; and of a most unspotted integrity, both towards God, [Page 133] and his Highnesse, their late Mosaical Master.

I should be infinite, to insist upon all the par­ticular men of Honour, employed by his High­nesse: So I shall speak onely something to our Parallel of Mosaical Judges, to which our pre­sent Ascent naturally leads us, and leave the rest, to be made out, by ingenuous Readers themselves.

And first, for that incomparable pair of my Lords the Chief Justices, with the several Sets of ingenious and godly Judges, Attor­ny, and Solicitor-General, all his Highnesse's Council at Law, with other Officers, and Ap­pendices, to each Court: They are all such select and eminent Persons, and indeed, the plurality of Lawyers, from the Purple, to the Sable Robe, of this present Age, so accomp­plisht with piety, and parts, that the Divine Themis her self, will not be ashamed to call her self a prostitute in former Ages, and acknow­ledge this production of hers, to be onely genuin, and their generation onely own to be Legitimate; and all this we must attribute to his late Highnesse his most Mosaical influence. Their Lordships, I mean, those excellent per­sons in supreme Judicature, are known to live the Laws, as well as to see them put in execu­tion: Evecti in excelsum, inde magis vitia de­spiciunt, as the wise Cassiodorus well expresseth it: They know that God, and his Highnesse,Cassiod. have set them on high, for no other cause, but to behold vices beneath them, which who­soever does exalt, will find himself quickly [Page 134] trampled underfoot, by them, and made to drink the greatest part of the poison, which he mingles for others, and he that breakes down the hedge,Eccles. 10.8. as the Scripture threatens, the Snake shall sting him first. Their Lord­ships, I say, have given sufficient evidence to the World, that they know all this, and pra­ctice the contrary course; They know them­selves to be lookt upon, as Stars in the firma­ment; and Philosophy tells us, that the more light a body has, the more it ought to have of participation, and favourable influences, for objects, that are in a lower degree than it. Nihil vile, Cass. nihil cupidum, judices decet, claras suas maculas reddunt, si illi ad quos multi respi­ciunt, aliquâ reprehensione sordescant, sayes the same excellent Cassiodorus, Nothing vile or covetous, becomes Judges; the spots of per­sons in power, are quickly spyed; for they being aloft, every eye dwells upon them. We have seen in forreign parts, and heretofore here in England, Judges enough neglectful of their duty, and Courts of Justice resembling rather old Cyclopean Cavernes, than Temples of peace; for which we have seen the very fields themselves weeping; nay, filled with large pools, and standing waters, gathered to­gether from the teares of Orphans, and Wi­dows, and an infinity of other persons, under oppression; and this by the wickednesse of some, who take delight to stretch out suites of Law with their tongues, as Shooe-makers do their leather, with their teeth; which [Page 135] made holy Cyprian cry out,Cyprian. Epist. ad Donatum. Inter leges ipsas delinquitur, inter jura peccatur. Innocency is seldom so ill treated any where, as in those places, where profession is most made to de­fend it: The Serpents of the Desart, have lesse gall and spleen, than such Serpents that make the house of Justice to eccho with their clamours, loud as the waves, which are heard to roare, upon the shore of the Aegean Sea, and flourish in the World, as Cato tells us,Cato. like Princely Theives, Fures privatorum furtorunt in compendibus, Publici in auro vitam agunt, saith he, Gibbits, nay Wheels and Racks, are prepared for some miserable Criminals, be­cause they were yet but little Theives, who had they grown to be greater, it may be their Crimes had rather been Crowned, than cha­stised.

Plutarch very aptly compares those Courts,Plut. de Curiosit. and Cities, where these raging injustices are committed, to the [...], those ne­fast and fatal Portals, ill boading Doors, whereof Histories make mention, that were never opened, but to passe away bodies of condemned persons, all villany, carrion, and stinking ordure. How much are we indebted in the mean time, to his late Highnesse his pious care, and Princely provision for us, to ad­vance onely to his Tribunals, such glorious Judges, who are themselves, speaking Laws, and do more right to the Publick, by their words, and examples, that all the written La­bells in the World could propagate? Men [Page 136] so much of Moses his make, Couragious, fear­ing God, dealing truly, and hating covetous­nesse, not wresting the Law, nor respecting persons, neither taking reward; that we may boldly affirm, that they have already put on incorruption, bearing alwayes in their minds, That great Dignities are oblgations of con­science, binding more than the chains of Me­dea to give a perfect luster of Divinity: Happy are the people who have the Lord for their God, and such Judges and Governours set over them: and this happinesse we owe to his late Highnesse, his most Mosaical care over us, placing over us such persons in power, that he might as well answer for, to God, as for himself; by which means we must needs be sensible how he has left us a government so sweetly still establisht, that we can compare it more properly to nothing, than to the Hal­cyons nest, which calmes the browe of Hea­ven.

I shall conclude this Parallel therefore, with an exclamation of a most ingenuous Scotch­man, Parcl. Arg. against a sort of Kings, meaning, it may be, some of his own Country: 0 strange and silly providence of Princes, saith he, to keep then but a few Hawks, to have their stables full of Ca­preoling Horses, as in an army of Sybarits, or not speedily to repair the losse of a Hound, if a wild Boar happen to kill one of them! These things, I say, not more for the use, and plea­sure of Princes, than for meer ostentation and shew of Majesty, they hold a sin to [Page 137] be omitted; nay, they can waste their Gold, and spend their whole Treasure, upon pitiful and base fellows: But O, it is too too charge­able, to have a choice of brave mindes about them, here their Parsimony is remembred, here their Exchecquer fails: and so very judiciously proceeds to shew, what choice of brave men should be about the Person of a Prince, and indeed very congruous to our Mosaical character, which our great second Moses has so strictly observed, in those brave spirits, which he has pickt out, and preferred to have power over us; that we may safely say, he has by that, as by any other of his glorious Actions, outgone the condition of mortal men; by that, he sees himself alive still, and in health, much better than by perfumes, and an Eagle escaping from his Funeral Pile, does he see himself likewise to be deified: By this, he shall triumph over time, with the applause of all men; These Persons likewise shall be his Pageants to all eternity; these his rich spoiles of Nations, of whose flowers, as it were, he has so made himself a glorious Garland.

The Parallel.

We have already seen in our former A­scents, the first Moses his promptnesse to par­don all private injuries, and offences, how great soever against himself: nor shall we find his great goodnesse lesse unwilling to pro­ceed to punishment of publick transgressions themselves; insomuch, that we find him fre­quently desiring himself to suffer for his sub­jects faults: alwayes carrying them in his bo­some, like children, and never imposing any hard tax or burden on them, &c.

A most pious clement Prince he was indeed, and no lesse vigorously followed in this, than in his other Sovereign vertues, by our glori­ous second Moses. Did ever any Prince in the World go more obliging wayes in his Go­vernment; than his late most Serene High­nesse has done? Has he not ever shewed a greater affection to sway the Scepter over us, than to brandish the Sword? and to govern us more by Laws, than Arms? Nay, when the Laws themselves (as in many things they are most cruel) were likely to bring a legal injury, and a ruin upon any man; how has he alwayes endeavoured to sweeten the rigour of them? and that not onely to do good to the innocent, but by pardoning the culpable [Page 140] themselves; for very little indeed, is that Clemency to be esteemed, which does onely abstain to strike those who give no offence: No, my Lord did ever consider, that mercy was made onely for the miserable, and knew that in punishing or revenging injuries, he could onely do like the men of the earth, but by gracious clemency, and practise of pardon­ing, he was to share in glory with the great Monarch of Heaven, who daily makes his Sun to shine on criminal heads, as well as the most innocent. Nay, his eminent mercy was used to extend it self, not onely to common Malefactors, but to his most malitious enemies themselves, as we have fully seen: and in­deed, a most pretious goodly sight it is, and as the holy Father calls it, the most glorious spectacle in the World,Ambros. and able to attract Angels to the Gates of Heaven to behold: It is not Theaters, nor Amphi-Theaters, Py­ramids, or the like great worldly wonders, but such a man, as knows how to do well, and bear ill, and to vindicate himself from ill, by doing well. This very Angelical spectacle, must my Lord be acknowledged to have been, by all that knew him. So throughly has his Highnesse practised that true, and Princely, though very ticklish rule of the good Father Augustin, [...]ugustin. Disce diligere inimicum, si vis cavere inimicum, The means to preserve from ene­mies, is to love them, which agrees with the Poets policy too, who cries, Ʋt ameris, ama, It is onely love, that makes to be beloved; [Page 141] and that our second Moses has ever taken for the surest guard of his Princely greatnesse: Nor was that the course of his Civil, and peaceable proceedings onely; but of his very Martial.

How often have we seen him, even in the very hurry of a Victory, and heat of execution, sounding a retreat to himself, and sheathing his sword in clemency, which drawn, threatned nothing but destruction, and a whole deluge of blood. His well complexioned soul, could never understand the temper of that Tyrant,Dio. Halic. l. 5. of whom the Historian complains; Cum victor extiterit, lictor protinus evasit, After his Victory made himself, as it were, a Hangman, but al­wayes supported the opinion aforesaid, quoted out of Nicetus, that naturae injuriam facit, Nicetus. & humanitatis legem violat, qui ultra victoriam iracundiae indulget: He is a violater of all hu­manity, and injurious to very Nature it self, that can be angry beyond his Victory: but upon this we have enlarged already, so I shall passe over it now, with saying onely, that as the gracious Lord of Heaven, was pleased to establish his Highnesse his Throne in mercy, so he alwayes guarded it secure to himself, by his Clemency; for by that, he commanded hearts, which he knew to be of much more force, than to be a Master of men. Omnia vi­cit qui animum expugnavit; To conquer affe­ctions, is the greatest piece of victory, and that can never be obtained, but by the armes of love and sweetnesse; and by those armes [Page 142] likewise we see offenders are oftener refor­med, than by all the violence, and severity of rigour: Monendo certius quàm minando, ceden­do quàm caedendo scelera interdùm coercentur, and this accorded so well, with that old piece of Aristotelian Policy, Praestat mille nocentes absolvere, quàm innocentem opprimere vel unum, Better let a thousand guilty persons passe un­punisht, than to injure one onely innocent; that his Highnesse has alwayes taken it for the surest ground-work of his happy government: and for this, he had not onely the example of his Master Moses, but the very precept, and practice of God himself: for did not he com­mand our first Moses to carry the people in his bosome, and is it not his common practise to govern the World by his mercy? of which if any should be of so reprobate a judgement as to doubt, let him consult the Prophet, who tells us, that God measures the waters with his fist, and poiseth the heavens in the palme of his hand; which signifies, (according to the best Interpreters) that the Lord goes with a close shut and contracted hand to punishments, in­timated by waters, but proceeds with the whole extent of his goodnesse to reward, that is represented by the heavens.

The Rainbow, which the Lord has taken for the symbol of his reconciliation with man, and environeth the Throne of the Almighty, as we find in the Apocalypse, it is Arcus carens sagittâ, as holy Ambrose observes, Qui terrere magis vult, quàm ferire, A bow without arrows, [Page 143] that is bent, more to terrifie, than to strike. Nay, the Lord makes it so great a matter to pardon an offender, that he will rather permit his whole Essence to be toucht, than his Cle­mency to be so much as questioned: his very Title of Godhead to be invaded, rather than his glory of pardon. And yet our bold-faced Florentine, will go about to teach his Prince,Mach. Princ. cap. 17. to establish himself by cruelty; as if no go­vernment should be, or could possibly be made secure, that was not built on the bloodshed of subjects; and this he goes about to prove, by the examples of Caesar Borgia, and the stern Emperour Severus, &c. And then he proceeds to affirm it, for a fundamentall Maxim of State; That it is better for a Prince to be feared, than loved; for men, saith this wise Secretary, do love as it pleaseth them, but do fear as it pleaseth the Prince; and therefore infers, that a wise Prince, will found himself sooner, and rely surer on that way, which depends on himself, than upon that which depends upon another.

A very subtile inference indeed, if it were possible for a Prince to keep his people, so perpetually under still, as to make them al­wayes stoope to kisse the yoke for fear: but experience plainly proves the contrary, that no Tyrant in the World, be he never so ter­rible, could, or can, so keep his people under the lash, but they will sometimes get loose, and unyoking themselves, make the effects of their forced fear, felt by the Authors of it. [Page 144] And this is apparent by the issues, that most Tyrants have found of their cruelties; as Nero, Caligula, Otho, Vitellius, and Domitian: as also Julianus, Heliogabalus, Gallienus, Max­entius, Philippus, Pocas, Carinus, Zeno, and di­vers others, who did all finish their lives, and Empires together, most tragically by the sword. And truly reason it self, seems clear­ly to me to prove, it must be so.

Does not Philosophy assure us, that no vio­lence can endure long; but this kind of cruel government by fear onely, is set upon the highest pitch of violence; therefore impossible to be of any considerable continuance. And truly this politick Thesis of Nicholas Machia­vells, seems so absurd to himself, that present­ly after he has asserted it, he begins to re­cant, and temper it thus; I grant, saith he, that Prince to do best, who can joyn to be feared, and loved together; but that being a thing very difficult, if not impossible, to be compassed, as he sayes, he counsels to procure fear, rather than love. Just so, he tells us, in another place, that piety is a thing impossible to be in a wise Prince: Thus does our Politick Secretary serve us, like a lewd ignorant Physitian, who is pleased to make the sick party to dispair of health, because he cannot tell how to cure him. This mischeivous Maxim of his, he drew doubtlesse, from the mouths of two of the greatest monsters of Tyranny that ever were in the World,Sueton. in. Calig. cap. 30. and they were Caligula, who, as Suetonius tells us, did frequently usurp [Page 145] that impious Proverb, Oderint dum metuant, and Tiberius, who would seem to mitigate the malice of it, by saying, Oderint dum probent, the one saying, Let them hate, so they fear, the other, Let them hate, so they allow: But I am so much of Machiavels mind, that the seem­ing Moderator in this point, is in the greatest extreme; for certainly, his eyes were never matches, that could see hatred, and approba­tion, march in couples together: and I shall willingly grant so much more to our Machia­villian Politicks, that some mixture of fear with love, does make the most excellent com­position in Government: for though the strongest Citadel, or Castle, that a King can have, be his subjects affection, and their hearts his best Treasury or Exchecquer: yet it can­not be denyed, that love without fear, quickly turns to scorn, and fear without love, as soon converts to hatred, both equally dangerous to any Prince his estate.

Now, though Machiavel, and his crew, did never know how to be so good Apothecaries of State: yet our prudent Patriarch, and his Parallel, our late Protector, we see under­stood full well, how to make that admirable mixture; for though they were great Justi­cers alwayes, yet never forgot to be most lo­ving Fathers of their people, and in that sacred composition, rests, not onely the mystery, but the luster of a true Statesman,Greg. in Job. 27. as the Great Gregory assures us; who sayes, that in every good Government, there must be such a mix­ture [Page 146] made of oil and wine, that the wounds of men, may be healed in such sort, that their minds may not be ulcerated with too much severity, nor yet grow too remisse, by an ex­cesse or indulgence and lenity; the rod must be used to touch, and the staff to support, and then they will both be comfortable to us, as the Psalmist tells us: The scale of Justice must be so equally carried, that neither love should too much soften, nor over-great rigour tran­sport people into a despair.

This right Princely temper, I say, was perfectly understood by our gracious Patri­arch Moses, the first and greatest States­man in the World, and no lesse by our glori­ous second Moses, his Parallel. Behold them both burning inwardly with the fire of charity towards their people, and outwardly wholly enkindled with the flames of the zeal of Ju­stice: as loving Fathers, they have offered their souls to God, even to the wish To be blot­ted out of the Book of Life, to save their peo­ple; and as glorious Judges, they took the Sword in hand, and bathed it in the blood of wicked men. They have shewed themselves in all things, such accomplisht Captains, as became couragious Magistrates, and Embassadours from God, and admirable Mediators to him; pleading before him, the cause of their people, with prayers, and before the people, the cause of God, with their swords: and though there is none which can deny, but our second Moses his zeal to Justice was very great, a Divine [Page 147] vertue in him; yet we must acknowledge that his benignity, mansuetude, and clemency were vertues more naturall, and agreeable to him, which he alwayes improved too, both by the pattern of his Master Moses, and God him­self, who as the Scripture tells us, Etiam ira­tus, misericordiae recordatur, In his very wroth remembers mercy, and shews his anger to us more often, by Thunder, Lightning, fiery Comets, blazing Stars, Storms, and Tempests, and the like, than he makes us to feel it; nor yet sends them so often as we deserve; which the Pagan Poet could observe, when he told us, Si quoties peccent homines, &c. If Jupiter should spend his angry Thunderbolts so often as men deserve them, he would very suddenly disarme himself; but, Christianly indeed, we may say thus, That if his Divine Majesty should disarme it self of mercy, we should quickly be reduced to misery; and therefore it was, that he commanded our Moses, to fol­low his example, and carry the people in his bosome, like sucking children, and loudly proclaims in his Word, that Misericordia & veritas custodiunt Regem, & roboratur clementiâ Thronus ejus, Mercy and Truth, are the greatest guard for Kings, and Clemency is the greatest support of their Thrones. All this, I say, our second Moses has sufficiently shewed himself to know and follow, and yet his Clemency has never exposed him to those extremes before spoken of, to render his goodnesse contemp­tible; no, he happily arrived at the blessed [Page 148] mixture, and sweet composition, that we have remarkt in our first Moses; and alwayes ruled us according to the holy Rule given by an an­cient Father, Eâ, qui praeest, mensurâ, se mode­retur, quatenus & arridens timeri, & iratus a­mari debeat, He that is set over men to go­vern them, ought to carry himself with that moderation, so as to be feared, when he is pleased, and to be amiable in his very dis­pleasure.

This was the very Mosaical temper of our late precious Lord Protector, who had so much of that Divine Art of compounding his sweetnesse with severity, that we may safely say for truth, though a very prodigious one, that his Justice, and his Love, (though both they are said to be blind) did yet lend one another eyes; he so sweetned his Sword with his Love, and so sharpened his Love with his Sword, that his very severity might seem to proceed from his love, and his punishments themselves, put on the face of obligations. Castigavit, non quod odio habuit, sed quod ama­vit; As he reformed alwayes by his favours, so were his chastisements still turned into true fatherly corrections.

The Parallel.

We have seen at large, in our last Ascent, as well by the practise of our two Mosaical Masters, as divers other elucent arguments, that singular Axiom made good, which tells us, That dinturni magister officii metus esse [Page 150] nequit, Fear alone, can never contain men in a lasting duty: for otherwise the Devils policy would have more influence upon the hearts of men, than that of God himself. It is the part of every petit Minister of Justice, to use cruel­ty and severity, but the practise of pity and clemency, (though it becomes all men) does most properly belong to Kings, and Supreme Magistrates. Regia crede mihi res est succur­rere Lapsis, Non alia major quaeritur arte Fa­vor, Pity, and Clemency, are Princes privi­ledges, and parts of their prerogative; Ju­stice it self, can be but their duty, at most, but the onely art of Government consists in the excellent mixture before spoken of, in our last Ascent: And therefore Alexander, being askt who was the greatest Prince upon earth? answered, Qui amicos donis retinet, & inimicos beneficiis amicos facit: He that holds his friends fast by curtesies, and converts enemies into friends, by benefits: So dealt Augustus with Cinna, and made of a Traytor, a true Friend: And this has alwayes been the wisest Kings Royal high-way; as most particularly, of our late great Prince, and Protector, of whose most obliging wayes of Government, we have been all made so sensible, that we may cry out,Bernard. as holy Bernard did upon the like occa­sion. O suaves nexus, queis, animi, obsequiis quasi compedibus illigantur, & tanquam benefi­ciorum cumulis insepeliuntur: O sweetest tyes of obligations, with which souls are fast bound as with fetters, and as it were, buried in [Page 151] heapes of benefits. His late most Serene High­nesse, like that his most exemplary Master, the former Moses, full well considered all this, and collected, that if this were the true way to glory, for all great Ones to go in, to oblige subjects by beneficence, as we have hitherto seen it is; how ignominious and ugly a thing it must needs be, in those, that go about to pil­lage, spoile, and prey, upon their people, with unjust Taxes, and impositions, as some ill tu­tored Tyrants have done, who have been, it may be, contented to spare, nay, to com­plement the persons of their people, whilst they have most theevishly pickt and opprest their purses, serving them, as Prospero Colunna did his Goose, who was still plucking the old feathers, that the new ones, as he said, might grow the better; and so continue to milke their people, till they draw blood from their very hearts; for they have pretty tricks, as they say, when the Cow slacks, to presse her nipples too. And however this was said to be the practise of a very great Politician, late in France, I must be bold, (according to our Mosaical Rule) to passe my censure on, and condemn it, as utterly unchristian, and a very unprofitable policy. Notwithstanding, as I have heard, he was used to boast. That La France est un beau Pre, qu' on tondoit trois fois la'nnee; France was a very fair Meadow, and fit to be mow'd at least thrice a year. He al­wayes laught at that pious Principle, which called the peoples hearts, the Kings best [Page 152] Exchecquer; but reflected oftener on that Maxim, Populus aut humiliter servit, aut super­bè dominatur, The common people either must serve slavishly, or will rule insolently; and that they were like fire and water, Good Ser­vants, but the worst Masters; therefore he would take a course to keep them under, by perpetual impositions, and a pitiful poverty, and so, upon the matter, made them worse than Asses, to become meer Dromedaries, who not onely submit to bear their heavy burdens, but humbly kneel down, to receive them: yet, by his good leave, he might have reflected something upon what that grave, learned,Boetius. and eminent Statesman, Boetius told his Gothick King Theodorick, that the com­mon people, did participate much of the na­ture of the herb called Basil, which rendreth a good pleasant and wholesome savour, as Na­turalists informe us, if gently handled, but turns to be poisonous and creates Scorpions themselves when rudely chafed.

Quint. Curt. Alexander, I am sure, was commended by Quintus Curtius, and all Wise men, that have written of him, for making his subjects the keepers of his Treasure. Then Sextus Au­relius Victor, Sext. Aurel Vict. tells us, that Fiscus est Reipub. lien, quo crescente artus reliqui tabescunt; The Fisk or Exchecquer is the spleen of the Com­mon-wealth, the over-encrease, or swelling of which, makes all the other members to con­sume;Claud. and Claudian gives the Emperour Ho­norius this great Elogy, Nec tua privatis cres­cunt [Page 153] aeraria damnis, That his coffers did ne­ver encrease, by any private mans losses.

Basilius often advised his officers,Basilius. that the money, which they were to raise for him, should not be at any time dipped either in the teares, or blood of his subjects:Cic. l. 2. de Offi. and Cicero in his Offices, wisely premonisheth all States­men in those occasions, Ʋt omnes intelligant, si salvi esse velint, necessitati esse parendum: That the peoples private purses, were but so to be opened, as to keep them shut, and safe from those enemies, that might otherwise-seize upon, and consume all.

I might be infinite, to summe up all that has been said, by the gravest and most judici­ous men of the whole World, upon this point, and to oppose them against that French Politi­cian, but I am obliged not to digresse too far from our Parallel, whose Mosaical example onely, were enough to confute so heretical a piece of policy. He sufficiently knew all that stuff, to be but a clear chip of the old block of Machiavel, and certainly in his own pious opinion, did very much blame, and would as willingly have redrest, if he could, those grie­vances of our neighbour-nation, as he did our own; and certainly those counsels are as un­likely to prove successeful to France, as they have done to other Princes, and Provinces, where they have been practised. I am sure, that Kingdom has smarted for them, pretty well already, and they are in a fair way to be causes of greater confusions.

[Page 154]His Mosaical Highnesse, in the mean time, was contented to follow his old Master Moses, rather than Mr. Machiavel, and frequently has been heard to honour the judgement of that most excellent Person, and pious Politician, Boetius, Boetius. before spoken of, who was used very often, to inculcate to his King Theodorick, bet­ter Principles; and once in a most elegant Oration, after this manner, That Kings were but Gods Shepherds, and so permitted to sheare their Flocks; not to stay them. That a body over-charged, could not but sinke to the ground, and that there was no Tribute comparable to the precious commodities, derived from the love of sub­jects. That a King was made to reign over men, not as a man, but as the Law; to bear his sub­jects in his bosome, and not to trample them under his feet; to teach by his example, and not con­strain by force; to be a father of Citizens, and not a master of Slaves: That Kings were given by Heaven, for the use, and benefit of the people, and that they ought not to have so much regard to the extent of their power, as not to consider the stint, and measure of their own obligations; and to handle the matter so on all occasions, that the greatnesse of their Majesty, should appear in its goodnesse onely; and then concludes his sanctified counsels, with a most pious and politick Maxim, That a good Prince, ought to fear nothing so much, as to be too much feared. And all this, I am sure, was the Mosaical policy of his late High­nesse, who never imposed Taxes upon, or drew blood from his people, but when driven [Page 155] by the greatest necessities in the world, after the pattern of his Great Prototype, our tran­scending Patriarch; and that truly, I should humbly conceive to be enough (without re­spect to the precepts or practises of any other, though the godliest, gravest, and wisest, per­sons, in all Ages, as we have seen) to con­vince, any phanatical Florentine, or French Politician whatsoever, under whose depraved Policies, we find all Cities, and Countries, that are subjected to them, still pitifully com­plaining, the rigourous concussions, that they yet feel, to satisfie with their sweat and blood, the avarice of some curst particular Officers, who are notwithstanding as greedy as fire, and more insatiable than the Abyss, or Hell it self.

But I shall forbear at present, to prosecute this dispute any further; for I conceive by what is already said, there is no sober Chri­stian, but will conceive, that Cyclopaean piece of policy, is so far from being Mosaical, pro­fitable to, or becoming the dignity of, a Chri­stian Prince, that it must be absolutely con­trary, and destructive, both to Prince and people; nay, fitter to be stiled Barbarisme, than a Civil Government. So I hope, we may now securely proceed, to the conclusion of our precious, and happy Parallel. And as for this great point of Piety, in not pressing upon the peoples purses, or squeezing their estates, so remarkable in our former Moses, there is no man sure, so perverse, as to deny [Page 156] our second, to be his perfect Parallel; for though, Bella sustent antur pecuniarum abundan­tiâ, as Dionysius Halicarnassaeus tells us, The support of all Wars,Dion. Ha­ [...]icar. lib. 6. Tacit. An­nal. 13. is from a great treasure, and plenty of money; and what Tacitus ob­serves, is most certain, that Dissolvitur impe­rium, si fructus quibus Res-Pub. sustinetur, dimi­nuantur, There is no State or Kingdom can continue long, without a certain, and a large revenue; yet his late Mosaical Highnesse, has been ever so tender of intrenching upon the particular purses of his people, to supply those publick occasions of State, that he has been almost guilty of transgressing in the other ex­treme, by permitting the General good to be neglected, at least, to suffer some prejudice for want of it. Much lesse sure, can any such thing as unjust coveting, or craving of other mens estates for himself, be objected to him, which most of his malitious adversaries, before mentioned, have been guilty of, in the highest degree. Their fingers were like Talons, and Claws of Harpies, to scratch and scrape what they could for themselves: His hand and heart were alwayes open to do good to o­thers, as appeared by his manifold charities, in the relief of the poor, especially such as were made so by the sad distresse of War; and I dare say, his expense that way, has been far greater, than all the sharers of the Church and Kingdoms spoiles put together, have dis­burst.

There was a notable Inscription upon one [Page 157] Gillias, as Valerius Maximus tells us.Val. Max. l. 4. c. 8. Quod Gillias possidebat, omnium quasi commune patri­monium erat, hic ipsius liberalitatis praecordioe habuit, & domus ejus quasi quaedam munificentiae officina fuit: What Gillias had, was the posses­sion of all mankind; this man had his heart, and entrails, composed even of charity it self, his house was a shop of bounty; and all this sure, was never more applicable to any per­son, than to his late Mosaical Highnesse, whose hands were kist by millions, when he was alive, in acknowledgement that they were the gra­cious distributors of so many blessings, and his grave, now he is dead, will be sprinkled with as many flowers, in gratitude for the preser­vation of so many lives. His bounty, I say, was a most eminent vertue in him, ever hold­ing with Cassiodorus, Cassiod. l. 1. Ep. 19. Idem. l. 1. Ep. 16. that Periculosissima res est in imperante tenuitas, That narrownesse of soul, and griping hands, were the most peril­lous qualities that could appear in a Prince; and with the same excellent Writer conclu­ded likewise, that Regnantis facultas fit ditior, cum remittit, & acquirit nobiles thesauros famae, neglecta utilitate pecuniae, A Kings Treasure is encreased by giving, and forgiving, and the lesse money he plucks into his Exchecquer, the more glory he carries about his Court.

Did his most Serene Highnesse ever draw any thing from private men, but in order to their own preservation? He never desired, or studied, any thing more, than that we should be safe, nor never sought ours, but us. [Page 158] He never accounted himself rich, but when his people were so, making their hearts, as that great Alexander did, his best Exchec­quer.

In fine, what was once said of Hadrianus Caesar, must be acknowledged to be his High­nesse his most especial Character, Sic suum semper gessit Principatum, ut res sit Populi tota, non sua, Whatsoever he has done in his Go­vernment, has been more for our advantage, than his own; he has not onely forborne to burden us himself, but has most mercifully re­leased us, from many of the heavy Taxes, that were imposed upon us, by our terrible Task­masters of the long Parliament, and like a true Soul of Honour, never sought for any other recompense of his great Actions, than the glory of doing well, and the private satis­faction of his own conscience. Thus are hearts gained here, and Crowns of immorta­lity hereafter. Thus truly is Heaven it self obliged, and Earth made tributary to vertue: for by that means, he has rendred himself to be truly that, which was said of Octavianus Caesar, Deliciae humani generis, The love and delight of all mankind, which cannot but more and more appear to us, as we proceed to mount higher upon our Mosaical Ascents and Parallels.

The Parallel.

If we look upon the Piety of this our Great Patriarch, or his happy Parallel, our late Lord Protector, in the largest extent of it, we should find it, as boundlesse as the Sea, and our selves swallowed up, in the contemplation of it; So we have restrained our selves, to the discourse of that part of their piety onely, which has relation to God-ward, and a true zeal to his holy Worship: And first we find [Page 161] our Patriarch so severe and punctual in all his performances, that he would have the least omission of a puntillo of them, to be a mortal, at least a capital sin, the offender being to be cut off from the World, or from communion with the people: and so sumptuous he was in his appointed worship, that all the World might see, that he thought nothing too costly for a bare ceremony of Divine Service, and that the people should take notice, that, the All they had, was from the Lord, to whom they were to pay back so large a proportion in Sacrifice. A most Royal, Stately, and Magnificent, manner of Worship it was,Levit. Num. Deut. which every man must acknowledge that reads the several solemnities instituted by him in those blessed Books, and worthy of the spirit of so great a Prince, Prophet, and Patri­arch, as our great Moses was.

Now, has our glorious second Moses, shew­ed lesse Religious zeal, or true Princely piety towards God? or lesse extraordinary care, and pious curiosity, in providing for the ho­nour, splendour, worship, and service of his Holy Name? No his Mosaic Highnesse, full well knew, that if all the mountains of the World, were amassed into one, and all the woods of the Earth made into one Libanus, and were set on fire, and all the beasts of a thousand fields and forrests were turned into victims, for his Sacrifices, they would be all as nothing in value, in respect of his heavenly Majesty: and if all the voices of men were [Page 162] tuned into one, and that one voice, so mu­sically made, could speak like Thunder, and be heard loudly to proclaim from Pole to Pole, the glory of the Almighty, it could not be sufficient so resound his holy praises.

To this purpose it was, that his Highnesse, was pleased frequently to approve that wor­thy and ingenious fancy of Philo that great and Learned Jew, Philo Ju­daeus in Planta Noe. who has a Story, though in it, may be, nothing at all of verity, yet I am sure, the morality of it, is very excellent.

This great man, in a Book of his called Noe's Plant, relates as a certain tradition of the Sages of his Nation, from the very beginning of the World; That God the Creator, after that he had formed this goodly Globe of the Ʋni­verse, and composed it as a glorious Scutcheon of his own immense Greatnesse, a compendium or contracted table of his chiefest Titles, and a per­fect Mirrour, of his Divine Wisdom and Power: demanded of those blessed Spirits about him, which were the Angels (it may be then in glory) what they thought, of that great piece of Work? upon which, one amongst the heavenly throng, after he had very highly commended, the curious Archi­tecture of the Ʋniverse, acknowledging it to be a most compleat Fabrick in all things, but one, and that one thing, he said, was wanting to the per­fection of so goodly a Frame, which he required as a noble Seal, to set upon so incomparable a Piece. What is that, said the Eternal Father? I would desire, replyed the holy Spirit, That there might be a strong, powerful, and penetrating har­monious [Page 163] voice, which borne upon the wings of the winds, & Coaches of the clouds, and Charioted tho­rough the air, might replenish all the parts of the World, with an applause of so accomplisht a Piece of Work, and incessantly to eccho forth both night and day, the glories of God, with praises and thanksgivings for his Divine Majesties most ine­stimable benefits.

This Story truly may passe very well, for a pretty invention at least, and not unworthy of an Angelical spirit, that was zealous for the honour and glory of the Lord, his Master and Creator. Yet by the leave of this good spirit, I must be bold to say, that his exception, if we take it as so, was in something very frivo­lous; or his Complement, if we take it as so, was over-officious. For first, the Almighty had sufficiently provided, against that pre­tended defect, in composing the World, in the frame chat we behold, as a fair large Clock; and then proportionably giving to man the place, which this celestial and critical spirit seemed to require. Now, that this great Clock of the Universe, should be alwayes in tune, to his service, and Divine disposition, he has laid his particular commands and or­ders upon each wheel, and pin, to do their parts. The first wheel of this grand Clock, is that primum mobile, which we find in Philoso­phy, the continual motion, and the secret in­fluencies of antipathies, and sympathies, which lie, as it were hidden, in the bowels of Nature. The hand of this universal Horologe, is that [Page 164] goodly embowed piece of checkerwork, and frettizing of the heavenly Orbes, which we be­hold with our eyes. The twelve Signs in the Zodiack, serve, as it were, for distinctions of the twelve hours of the day. The Sun it self, exerciseth the office of the steel, and gnomon, to point out time to us, and in its absence the Moon: the other Lights and Stars, contri­bute thereto, their lustrous brightnesse. The Sea gives in the azure of its waves for orna­ment; as also the Earth produceth its varie­ties of herbs, flowers, and fruits, for enamel of the outside, and its whole body, for a per­fect counter-poise: its stony Quarries, Mettals, and Minerals, for to exercise the wisest, and learnedst Naturalists, in the search and know­ledge of this great Creator: The lesser and inferiour animals, are the small chimes; and Man himself, is the great Clock, which is to strike, the several hours, and so perpetually to render thanks, honour, glory, praise, service, and worship, to this Almighty Maker.

And the most vocal Clock to celebrate the praises of his Creator, (that these later Ages have produced) was this Man of men, our most pious late Lord Protector.

All this, I say, his Highnesse knew full well, as our great Patriarch, his Prototype did, and the necessity too, that there was on the peo­ples parts, to give the most gracious Lord of Heaven and Earth all adoration due to him; wherefore we find, how he enjoyned such so­lemne observancies upon them, which though [Page 165] but barely typical, and ceremonial; yet were hugely necessary to strike a reverend dread of the Divine Majesty, into so rebellious a peo­ple.

Our Princely Patriarch therefore, and his Parallel, our late Lord Protector, knowing themselves (as all other Rulers, and persons in power are) to be set upon Pinacles, to change their words into Laws, and lives into Examples, were the first and foremost always, in the practise of this, and all other piety. The lives of Princes (they knew) are more read, than their laws, and generally more practised; yea, their examples passe altoge­ther as current as their coin, and what they do, they seem to command to be done; cracks in glasses, though past mending, are no great matters, but the least flaw in a Diamond, is hugely considerable; yea, their personal faults, become National injuries. It is held by the Learnedst amongst the Ancients, that when the Sun stood still in the time of Joshua, the very Moon, and all the Stars, did make the like pause; so all Princes, and Gover­nours, whose spirit is the first wheel, where­unto all the other are fastned, it is necessary should give a good and godly motion.

Our sacred second Moses, therefore found himself (as his Princely Archetype before him did) obliged to be exemplary to his people, in all kindes of piety, proposing no Highnesse to himself, equal to that, which he enjoyed in his humiliation before his God: he never [Page 166] found himself well at ease, but when he was paying those duties of piety, praise, honour, and glory, reverend service, and worship, to his Divine Majesty. Insomuch, that we may more truly say of him, that which the Pagan Orator said of his Emperour,Plin. Sanctiores effe­cit ipsos Deos, exemplo suae venerationis; He made the gods themselves more holy, by the example of his pious worship: that is, he gave a reverence extraordinary to Religion, by his manner of serving it. The verity of this is evi­dent, for we find that he has so happily in­flamed all his people about him, and such as well studied him, to so high a pitch of piety, by his most exemplary good words, and works, that we can esteem them no otherwise, than as Thunder-claps to Hindes, for the powerful production of Salvation.

His Highnesse was unquestionably one of the greatest patterns of Princely piety that ever the World produced, since that of our first Moses. He had so great a fear of the Lord, that he apprehended the least shadow of sin, as death. Then he had a love so tender to­wards his God, that his heart was alwayes as a flaming lamp, that burnt perpetually before the Sanctuary of the living Lord. His faith had a bosome as large, as that of eternity, his hope was as the bow of Heaven, ail furnisht with Emralds, which can never loose its force, more than they their luster, and so his piety must of necessity have been an eternal source of blessings. His care to gather, together so many [Page 167] living-stones, for the edification of Gods house, (that is to say, so many good, godly, and re­ligious men) has been more than all theirs, that have heapt together so many dead ones, in stately piles of Temples. Finally, his whole heart, we know, was perpetually towards God; his feet were ever walking towards the Church, or his other devout retirements: his armes were perpetually employed in all manly and pious exercises, and works of cha­rity; and his whole body, was most dutifully disposed to the sacrifices and victims of his soul; and both his soul, and body, with all his faculties, were a constant Holocaust to the Lord: Insomuch, that neither all the cares and confusions of this World, nor multiplicity of affairs, that he has been ever involved in, have been at all able to withdraw any part, or parcel of him, from the course of true piety; but he has alwayes appeared in the midst of all those encombrances, as those sweet Foun­tains (which we read of) that are found in the salt-sea, or those happy fishes, that do still preserve their plump white substance, fresh and free from the infection of all the brackish waters that they live in: his pious spirit could be never so much disturbed, as to be extin­guisht, or taken off, from the refreshment of his devotions; as we shall see more at large in our next Ascent, and happy Parallel.

The Parallel.

By so much as has been shewed in our A­scent, of our Moses his happy power in prayer, I doubt not, but it does plainly appear, how great a preservation it was, to that perverse people, to have a Prince and Captain over them, that had so familiar an addresse unto God: and I hope it will never more be called in question, by any knowing Christian, whe­ther that Divine gift of prayer, be a qualifi­cation [Page 172] equal to the dignity, or requisite to the profession of a Prince? though I know, some of our Modern Politicks, have impiously gone about to dispute that too; whom for shame I shall forbear to name, though I'le be bold to give the World, the ungodly words of one of the Principal of them. Non suadeo Principi, stupenda in fanis latitatione, neglectis iis quorum cura eum maxime solicitum tenere debet, omne otium conterere, aut sanctuli nomen, gestusve af­fectare: bonus animus gratissimus Deo cultus est: & optimè orat, qui officio gnaviter functus patriae in­columitatem procur averit, unde tot hominum sa­lus dependet, &c. Now, not to trouble you with a literal translation (for I hold the words not worth it) he tells us, That he would not have a Prince addicted to too much De­votion; nor to affect to be a little Saint: he sayes his prayers best (quoth he) that does his businesse happiliest, &c.

It is in my opinion, a very pitiful, vain, and a false presumption, that this Gentleman makes, and never indeed can be brought into question, by any discreet, or sober Christian, whether a Prince should be so addicted to De­votion, as to intend no other businesse at all? that were a madnesse in any private person, much more then must it be in any man that is concerned in the publick: for besides the inconsistency of such a Devotion, with every mans particular vocation, (which God has commanded likewise to be followed) it is altogether in its own self, unacceptable to [Page 173] God: Otherwise we should enter into Reli­gion, as if we were to be lifted upon a rack, to be tortured; and I say besides, it is an injury to the Lord himself, to think, there can be no true piety or devotion in the World, if our bodies be not torne in pieces, and our spirits quite beaten down. And therefore Gilbertus a great Doctor, writing upon that sentence of Paul to the Crinthians, Doctor Gilbertus. 1 Cor. 6. Glorificate & portate Deum in Corpore vestro, Glorifie and bear God in your bodies, makes this most elegant, and remarkable observation: You must bear Jesus Christ, not drag him, Portari vult Christus non trahi, So he proceeds, Non est foenum Christus, sed flos campi, & fasciculus mirrhae, inter ubera sponsae, &c. Now, he plainly drags him, who makes himself surcharged with him, and who indiscreetly afflicts himself in the service that he rendereth to the Divine Majesty, not con­sidering that Jesus Christ is the flower of the field, or the poesie of mirrh, between the breasts of the Spouse, and not a load of hay, to be drawn, under which we must needs groan, like a wheel ill-greased.

This was so foolish a superstition, and so old a one, that the Philosopher himself, a Pagan,Senec. Epist. 114. could not but find fault with, when he said, Superstitio amandos timet, quos colit, violat. It is a very fond superstition indeed, saith this wise Pagan, and raised by simple people one­ly, which through a grosse errour, fears, what it should love by vertue, and very scarcely can have any knowledge of, or approach to God, [Page 174] but by violating his Clemency (a thing most hateful to him) through a false presumption of his severity. They must be very silly souls indeed, and have very little or no feeling of the Divinity, that can apprehend God (whom we know to be infinitely merciful) to be as terrible as a Minos, or a Radamanthus, men­tioned in poetical Fables, who were alwayes represented in those fictions, to be most spite­ful deities, to come and pry into all humane actions, to number all mens steps, and taking pleasure to prepare punishments for them, were wont to raise themselves Trophies, upon poor mens ruines.

It would be a very pretty piece of Chri­stianity, one would think, now to be preached, That devotion, and all labours in Religion, should be undertaken by us, without any re­laxation, perpetual disturbances undergone by Christians, without any repose, and mise­ries without any remedy, or comfort at all. Sure this must be thought the extreme of all extremes; and yet our Modern Politicks will suppose, so sottish a devotion as this, that they may the better lay their foundation, of a wretched incuriousnesse in Religion, and pro­phane neglect of that Divine duty. But I must not make it my businesse now, to enter the lists formally, with that sort of people (who we know are accustomed upon all occasions, to throw dirt in the very face of the Deity it self) for I have another way to go at present, and so will hasten to our Parallel.

[Page 175]For my part, I am fully satisfied, and so I hope, will be every discreet and understand­ing Christian, that the frequent exercise of prayer, is as necessary to a Prince, Govern­our, or Statesman, for the well management of all affairs, as it is for an animal to breath. The spirit of the best man, we know, is no otherwise than as a Sun-Dial, which is of no use at all, but when the Sun reflects upon it. Nor can any Prince, or Statesman in like manner expect, that his understanding should receive any true light or direction for the government of people, if not enlightned with the true rayes of God: and that light is not to be had, but by the means of prayer: The practise therefore of this holy duty, has been ever stiled, and esteemed by the holy Fathers of the Church, The Key of Heaven, and the con­fusion of Hell, the Standard of our Christian warfare, the conservation of our peace, the bridle of our impatience, the guardian of our temperance, the seal of chastity, the advocate of offenders, the consolation of the afflicted, the passe-port of the dying, &c. for the Just do live and dye in prayer, as the Phoenix in her perfumes. A Christian doubtlesse without prayer, is no more than a Bee without a sting, which can neither make honey, nor wax. From the defect of this duty, have proceeded all the desolations of the earth: from hence are day­ly derived so many falls, so many miseries; for that men will not apply themselves to tast the things of God, in prayer, as our glorious [Page 176] Patriarch, and his Parallel have alwayes done.

No man living can deny sure, but that it was the perpetual preservation of the children of Israel, that their Moses had that happy fa­culty to its perfection; for it is manifest, that they had otherwise been swallowed up, by the Divine vengeance; and in stead of being brought to the Land of Canaan, they had been fearfully cut off from the land of the Li­ving.

I hope it is already made as evident, in our past Parallels, that we have received as great Deliverances, and preservations, by the means of our second Moses, which could never have been, but by his free, frequent, and powerful, accesses to God in prayer; as I shall shew more at large presently. In the mean time, I will be bold from these two great patterns of piety, to draw a closing Corollary, and lay down the whole state of the question (if it may be worthy to be called one) in one single naked Proposition.

Every good Prince, being a publick Person, and charged with so important affairs, that depend wholly upon Providence, and expect the motion of the Divine will, ought, after these two grand exemplars of Piety and Po­licy, to consider, That he is to hold a great deal of commerce with Heaven, where his bu­sinesse so much lies; and therefore should re­solve, to set apart according to the proportion of his time, and other occasions, some prin­cipal [Page 177] hours, (of leisure, shall I say, or business▪ at least) of retirement, to negotiate with God particularly about his government: in imita­tion, I say, of these two greatest Statesmen, our first and second Moses, who had so familiar a re­course to the Almighty, that as the one was, so the other, for ought I know, may be, en­titled, The friend of God. O matchlesse Title!

His most incomparable Piety, knew suffi­ciently, what Gregory Nazianzen tells us, That if we are to have the Lord in our minds so often as we do breath, How much more suitable it is, to a Statesman, to be conversant in that holy duty, having most need to suck in the life-giving spirit, as from the Fountain of the Word, by the means of prayer. It is not therefore unfitly stiled, The spirit of prayer; for it is the breath of the inward-man. Os meum aperui, saith the Scripture, & attraxi spiritum; I opened my mouth, and drew in the spirit. We are all ready to be choaked with flesh and fat, and to be devoured with flames of concupiscence, un­lesse we upon all occasions, open our mouths to take in that gentle air of God.

By this blessed means it was, that our in­comparable Paire, our first and second Moses, have arrived at this great perfection: to whom, the Lord has vouchsafed so much of his familiarity, as to treat with them as friends, and to declare himself (as it were) unable to deny them any thing.

As for the first, we have seen enough al­ready [Page 178] in sacred Story, and for our glorious second Moses, our own manifold observations, and frequent experimental knowledges, may be sufficient to inform us. For that his late most Serene Highnesse had the purity and ex­cellency of this precious spirit, is not onely manifest, to those that have had the happi­nesse to be present at his daily spreading of his hands, and pouring forth of his spirit, be­fore the Lord, and to joyn with him in his Devotions; but to the whole Nation, except the most stupid, and malitious part of it, that either will not, or cannot, be sensible of the great benefits, that we have for so long a time received by his powerful addresses unto God. How many times has the Divine vengeance been diverted from falling upon our sinful heads, by his importunate intercessions? How many pestilences, famines, and other plagues, (which our impenitency, hardnesse of heart, and ugly ingratitude, had as well deserved, as either the cursed Egyptians, or murmur­ing Israelites) have been kept off from us, by his means? Has he lesse often than the former Moses, conquered his enemies, more by his own prayers, than his souldiers armes? Has he not by that means obtained (as we have seen) a secret vertue, to be fastened to his Standards? making windes and tempests to fight under his Ensign, that we may almost cry out with the Poet,Claud. O nimium dilecte Deo, &c. How often has he opened, as aforesaid, Lands inaccessible, calmed stormy Seas, taken [Page 179] Towns impregnable, and with petit handfuls of men, discomfited huge Armies? How of­ten have we seen him (give me leave to re­peate those wonders) cleaving of Rocks, hew­ing through Mountains, and to do the works of Gyants, with the reputed Pygmes of the World, and find facility in all that humane reason conceived impossible? And how, I say again, could all this be, but that the Lord could no more deny any thing to the prayer of this his dear servant, and favourite, our se­cond, than he could to the former Moses? His fair soul, was no whit lesse elevated upon the pitch of highest contemplations, from his very infancy, than the former great Moses was. His high soul, was not unlike that Ibis, the stately bird of Egypt, that always builds her nest in Palmes: So it was perpetually conversant in high contemplations, and had no more im­pressions of earth, than the supream Sphere of celestial Bodies. Or else, more truly yet, resembling the Palme-tree it self, where that brave Bird builds, which as it is the tallest and streightest of all trees, so beares its best, and most solid strength on its top: So had our most gracious Protector, and second Moses, all his vigour alwayes in God, and for God. His life was a perpetual Sabbath, Sabathum delica­tum, a delicious Sabbath, as the Prophet calls it, nourishing, and reposing his soul, with the constant draught of this holy spirit of prayer. He made it not onely his lock and key of the day, but his bolt of the night; nor onely so, [Page 180] but his very meales, and recreations; and all that, his Highnesse did, more in a becoming si­lence, than any exteriour ostent, resembling those Rivers which run under the earth, choosing to steale from the eyes of the world, to seek for the sight of his God onely; So his Devotions did ever study solitude and re­tirements, and were alwayes best, when shut up within themselves.

Nay, farther yet, after the example of a greater than Moses, that is our Blessed Saviour himself, he used to spend many whole nights in prayer, pernoctans in oratione, as the Scrip­ture expresseth it: and like those best of Christians,Luc. in the Primitive times, that were called the Crickets of the night, because at any time, if some interruption of sleep hap­pened, they ever made it out, with ejacula­tory prayers, and elevations of the heart. Those that love God truly, will have recourse to him, at all hours, and upon all occasions, not confining their devotions to time, or place. Jonas, and the three Children, found suffici­ent Chappels, in the Whales belly, and the fiery Furnace, because the love of God, the wisest Architect, had erected them, and the Lord was as near them, in the intrails of a Fish, or the midst of Flames, as he would have been, in his own most holy Temple.

In fine, our second Moses has not onely reacht after the former, as we have already seen, but he has sum'd up all example, to per­fect himself in the practise of this Divine duty. [Page 181] He ever distributed his fastings, watchings, prayer, repast, counsel, study, with so pru­dent an oeconomy, for the service of his God, and held his life so admirably interlaced, be­tween action, and contemplation, that he made on earth, a perfect figure of Angels as­cending, and descending, receiving already a tast of those benefits, which he was to hope for, in the other; insomuch, that he seemed to have his soul in Heaven, whilst he was on earth, to understand mysteries, and enjoy an antipast of Paradise it self. O thrice, and four times happy were we, if we could have, known our own happinesse, to have had such a Person set over us, by God, and his own Divine vertues, that had so clear and free ac­cesse to the Throne of Grace, and so near an union to God himself, as a finite was capable of, with an infinite, and might be stiled, as the former Moses was, The familiar friend of God, and was not onely alwayes ready, to stand in the gap, between us, and the Divine vengeance, as the first Moses did; but was wont to storm Heaven for us, and pull down bles­sings by force upon us, though we were a most ungrateful, and undeserving people; nor so onely, but that was alwayes ready to instruct us by his precept, as well as practise, if we could dare to follow him, in all other pieces of Piety, and Divine duty; as we have in part seen already, and shall more at large in the next succeeding Ascents, and Parallels.

The Parallel.

We have alreay gone far in the discourse of our great Patriarchs, and his happy Parallel's, most Princely and exemplary piety; clearly to be collected from the visible zeal, they ever bore to Gods glory, and devotions to his Ser­vice; but all this, may be said to be (as in­deed it is in most of this Age) but a meer out­side onely, the very heart and marrow of Re­ligion consisting in the interiour, which we can make no other judgement of, than by the apparent practise of piety, true godly and re­ligious lives of men, and a dutiful submission of all humane interest, to God; and if all this, were ever eminent in any Persons, it has been in these two great Princes, our first and second Moses.

Now it is very observable, that all this Princely practise of true piety, is but an effect, or consequent at least, of that zeal to Gods glory, before spoken of, and of that precious spirit of prayer;Thom. A­quin. 2▪ 2. q. 32▪ for true Devotion, as the great Aquinas has described it, is nothing but a prompt will to the service of God; his words are these, Voluntas quaedum prompta tradendi se ad ea, quae pertinent ad Dei famulatum: a very prompt, and affectionate vivacity in things, which concern Gods businesse. Nay we may [Page 185] find as much said by Porphyry himself a Pa­gan, and one of the most Atheistical ones,Porphyrius that ever lived. Deus, saith he, omnium pater, nul­lius indiget, sed nobis est bene, cum eum adora­mus, ipsam vitam, precent ad eum facientes, per inquisitionem, & imitationem, de ipso: that is, God the Creator, and Father, of this great Universe, hath no need at all of our service, but it is our good to honour, serve, and adore him, making our life a perpetual prayer to him, by a diligent inquiry after his perfe­ctions, and a holy imitation of his vertues. All this, holy Augustin, the Oracle of the Latine Church, recites out of that Heathen, to teach us faith from the Philosophy of the most perfidious, and Religion, from the wri­tings of the most irreligious man that ever lived: just as if an honest man, should pull a thing stolne, out of a Theeves coffer. And it is indeed a most evident truth, that the best life, is the best prayer; and therefore holy Nazianzen tells us, that [...],Nazian. in Jamb. is [...], a dumb work, is better than the most eloquent Oration; a golden tongue, and a leaden heart seldom march together: yet we know, that some there are, who have apparence enough of the spirit, and will pray like Angels, but practise like Devils, resem­bling the Asse in the Fable, that carries to the Hot-house daily, wherewithal to shift and cleanse others, and yet go themselves perpe­tually bemired and slovenly: or yet more truly like the impertinent drone, they can [Page 186] go buzzing up and down with their empty prayers, and yet neither make honey, nor wax. To what purpose, in the mean time, is it, to be Vox, & praeterea nihil? to warble like a Nightingale, or a well-touch'd Lute, and to be deaf to all harmony? Is it not to be as the Apostle tells us, but as sounding brasse, at best, or as a tinkling symbal? Undoubtedly, all the devotion of a soul truly Christian, ten­deth to practise, as the line to its center; and therefore holy Cyprian likewise tells us, Phi­losophi factis, Cyprian l. de patien­tia. non verbis sumus, nec magna loqui­mur, sed vivimus. Our Philosophy, and Chri­stian wisdom, saith he, is a prudence of workes, not of words, and we are to live, not talke great things.

We should march in our Christian warfare, like the brave souldiers of Gideon, with the torch in our hands, as well as the Trumpet on our lips: and therefore it was said of the great and holy Athanasius, that his voice was a Thunderclap, and his life a Lightning flash: and truly words, let them be never so good, can never thunder well, if the living example enlighten not.

All which, our most gracious late Protector, and second Moses, knew full well, and pra­ctised accordingly, in imitation of his great Master, the first Moses, our Princely Patriarch, who was not onely ready to exercise his holy spirit of prayer, in the behalf of, and for his people, but also to make practise of his piety before them, to inflame their lives to holinesse [Page 187] and charity, as well as to preserve their per­sons in peace, and plenty; to be active in his obedience to the Almighties will, as well as outwardly zealous for his glory.

Now, by this onely it is plain, that our first and second Moses have clearly been of a quite contrary Religion, to Machiavel, before cited,Mach. Princ. c. 2. Decad. c. 12.13. and all his Crew, who would have a Prince, or Statesman, practise Religion, onely according to the necessity of their affairs, and to learn how they may sometimes be wicked, that is, to make shew of Religion, and honesty, so far forth as may serve their turns; but in very deed, to be compleat knaves.

Every man in power forsooth, must be a Hypocrite, his face alwayes maskt, and the vi­zard too, ought to be more lovely, than the visage, he must make his apparencies better than his substance, and court opinion, more than conscience. O rare Machiavillian di­vinty, and very pious policy! But our Patri­arch Moses, (a wiser man sure, than a million of Machiavels) we find, was clean of another opinion, as well as practise too; he understood sufficiently, how the Lord Almighty had ever reproved, condemned, and chastised, with a most particular indignation of his heart, that abominable plaistered kind of life in Princes, as well as common people; and therefore he ordered in his Law, that the Swan, and the Ostrich, should never be made use of, in Di­vine Sacrifices.Levit. 11.18. Upon which Mosaical ordi­nance, all the Interpreters of Scripture, are [Page 188] joyntly of opinion, that the Swan was first re­jected, notwithstanding the whitenesse of her feathers, and sweetnesse of note, so much as­cribed to her; because under those pure white plumes, she hides so black a flesh. Then for the Ostrich, which carries onely an ostentuous boast of fair large wings, and very little or no flight at all, she could never be admitted into the number of Divine victims: so much the Lord abhors apparencies, fruitlesse, and effectlesse.

Now, I would very fain know of all those piti­ful Politicians, who pursue like Machiavillian Maxims, with such corrupt hypocritical spirits, as the Florentine proposeth, what they will answer me further upon this Ascent of our Moses, and his Parallel? For the first, it is clear, that if he had been to choose and che­rish, onely a Religion, that suited best with State policy, or temporal designs, it had been much more prudence in him, to have joyned himself with the Religion of Egypt, and to have been associated with the Magicians themselves, than to have kept so close to the Commandments of God. And if he had been to value his private interest, before his honesty, and conscience, sure the powerful favours of a great Kings Court, and more inticing importunities of a Princesse, would have been greater attractives to his ambition, than a poor, simple, Shepherds life, in a Desart.

Nay, before we approach our precious [Page 189] Parallel Moses, what can they, I mean the Di­sciples of that wise Secretary, say, to another glorious Countryman of ours, one of the most Christian, and Victorious Princes, that ever swayed a Scepter, and that was Constantine the Great? First we shall find upon a clear account, twelve or thirteen great Persons, at that very time, all arguing upon the Diadem of the Empire with him. Now, if there had been any necessity for him to dispoile himself of honesty, and innocency, that he might be in­vested with the Crown, and Pall imperial, Why did he take the way of the Empire, by that of sanctity? If use must be made of Re­ligion onely as of an Instrument of State, and that alone to be taken up, which hath the greatest vogue, and credit, in the opinion of the people, be it right, or wrong; Why went he about then to fix himself upon Christian Religion, and at that very time, when the greatest part of the World, was ingulpht in Gentilisme?

We see how Maxentius, like a miserable Machiavillian, courted that interest, and ac­cording to the ordinary custom of the people of Rome, caused all the pretended Books of the Sybylls, to be turned over, consulted with the Augures, and Aruspices, and accordingly offered sacrifices to his Pagan gods: all this gave him a reputation of piety, with a people then as Infidel as himself. Why did not our Constantine pursue the same politick wayes? Why did he fix the sign of the Crosse upon [Page 190] his Standards, which was enough too, to dis­oblige his own Army, that very figure, being then esteemed most fatal, and of an ill pre­sage, by the most part of the World? More­over, what help or succour could he possibly expect, from the poor Christians at that time? Had he a Design to extract Treasures from their coffers? they were most wretchedly poor, and dispoiled of all possession. Was he of opinion, that he might raise huge Armies of them, for his service? they were so daily cut down, that they were scarce visible at all: one onely moneth, not long before, saw seven­teen thousand heads of them lopt off, and tumbling upon the ground? How could he perswade himself, that there was any consider­able humane strength in their Religion, when they were all either massacred, mained, or banished? Could he look for counsel amongst them? they were men of no esteem at all in the World, and thought utterly void of all learning and policy. Was it any credit, that he could expect they might confer upon his Cause? they were most despicable creatures, and trampled underfoot by every body, like dirt in the streets, reputed meer [...], as the Apostle tells us, as the dung, and off-scour­ing of the world. Behold here a piece of State-prudence, fit onely for the pens of Angels, whereunto the brains, and wit, of this pitiful Florentine, could never arrive: his cunning alas could reach no further, than some petit humane tracts, indeed meer knacks of Athei­stical [Page 191] knavery. This is a light, whereat all the blear'd eyes of those buzards are dazled. This is an Abysse wherein all carnal men are quite lost, and swallowed up: For we find that our Great Constantines prudence, groun­ded upon Divine providence, and his own piety, has conducted him to the Soveraignity of the Empire of the whole World, by de­grees, utterly different from those, which Mr. Machiavel hath prepared to lead his Prince in.

On the other side, do but look a little on his son-in-law Julian, coming to the Empire, and holding it by Machiavillian Rules onely, how well did he prosper in his policies? who meerly out of spite to the Christians, not any affection, to the Jews, indeed to baffle Christianity it self, resolved to re-edifie the Temple of Jerusalem, and to that purpose issued out a Commission, to an Infidel like himself, one called Alippius: but mark how his Machiavillian plot succeeded, Balls of fire were seen to issue out of the very foundations, as fast as they laid them, which made their design as frivolous, as the place was inacces­sible: after all this observe what became of him, he reigned but one year, & seven moneths, and then died struck with a blow from Heaven, which the Pagans themselves confesse to be ignorant, of from whence it came: howsoever, this is most certain, that he died perfectly phrenetick, which caused him to fill his hand with his own blood, and cry out, Thou hast [Page 192] overcome, O Galilaean, and so dying, has left a memory so odious behind him, that it stinkes still, and so for ever will, to all Posterity.

I might be infinit, if I should run over all the examples, that we have before us, of such impious Politicians, who have made all the in­terests of God, and Religion, subservient to their own base ends. Great Volumes might be written of their miserable mortalities, which make all Theaters at this day to resound, and Tragedians to deplore. I shall onely now therefore produce our Parallel, to convince all those pitiful Politicians, of the Machiavil­lian make, and so conclude this discourse.

Did ever any person so contradict all the Maxims of humane wisdom, and struggle with, and against, all proper interests, as our se­cond Moses has done? If it had not been for his obligations to God, true Religion and a pure conscience, what madnesse must it needs have appeared in his Highnesse, to have still been opposite to all prevalent parties, which in plain humane probabilities, would have de­stroyed him, and us?

As first, the late King, and his corrupted Court; Then the Kirk, and all its Consisto­rians; Then the violent levelling Parties with­in his own body, and all the men of mettal, forsooth, that were for the fifth Monarchy; Then the long-lived (as his Highnesse himself used to call it) long-reigning, and indeed, ruining Parliament, with all its appertinencies, and divers others since, that, it may be, had [Page 193] the same, or worse designs. Good God, with what wonder, and amazement am I seized, when I consider the dangerous difficulties, his most Serene Highnesse has encountred, for the honour and glory of his God, the good of this ungrateful people, and the satisfaction of his own conscience, upon grounds utterly unpo­litick, as to humane apprehension, and clearly contradictory, to his proper interests.

This high towering Eagle, as we have seen, winged onely with Piety, and Religion, from the very first time that he was called forth in­to action, to this very day, could never be found (as aforesaid) beating of his wings, in those lower Regions of the air, conversing with those pitiful humane policies, but borne, I say alwayes, upon those heavenly wings a­foresaid; soared alwayes amongst lightnings themselves, tempests, and whirlewindes, and ever had his eye, where the day broke; that was, on God, the Fountain of Light, and his own conscience, the sure Orient of all his pious actions.

The great Secretaries of Nature, do ob­serve further, of that brave Bird, I mean the Eagle, that her feathers, are so imperious, that they will not mix, with the plumage of other Birds, if they are by chance cast in amongst them; they will strait consume the others, as with a dull file: and can the Lord of Hea­ven and Earth, who is an incomparable wis­dom, a store of riches inexhaustible, a purity infinite, be mingled with such feeble preten­sions, [Page 194] as those of humane interests? which can have nothing but phrensy for beginning, mi­sery for inheritance, and impurity for orna­ment? Our Mosaical Protector therefore, was ever seen, to separate himself, from his self, denying his own desires, disowning his own glories, and adhering onely to the in­terests of God, and giving the honour of all his actions to him; as we may hear his High­nesse yet speaking for himself, in a printed Speech of his, to a late Parliament.

Then, how much he valued the interests of God, and his influence upon all his actions, we may see what he sayes in the same Speech.

[Page 198]Here is a piece of Divine Policy indeed, and fetcht doubtlesse from the Gates of the City of God. Thus was his late Mosaical High­nesse alwayes pleading, to acknowledge the truth of that most excellent Maxim, delivered by Augustin, August. lib. 3. de libero Arbit. c. 24 Cui bonum non est Deus, sibi ipsi vult esse bonum suum, sicut sibi est Deus, He that holds not God for his greatest good, would be to himself his own good, as God is to himself: He that thinks to escape from the bands of de­pendance, that he has on God, makes himself his own blessing, and his end his God.

His Highnesse therefore so constantly steer'd himself, and all his actions; by his obedience to Divine Commands, that he chose alwayes to perish with a good conscience, rather than to flourish without one; and though he was from the very beginning, like a pure Oriental Pearle in the salt-sea, so continually involved in the cruel acerbities, and confusions of our times, yet he alwayes kept his Noble luster, in then midst of them, and by his invincible affe­ction toward, and confidence in, his God, he arose still from them, with more and more splendour, and made all those his perplexities which threatned him with many an imminent ruin, but higher ascents and steps to the Temple of glory. Vertue and Piety, he al­ways compared to, and took for, the Geometri­cal Cube of his life, which we know in Mathe­maticks, on what side soever it be cast, al­wayes finds its Basis.

[Page 199]Where are you now, all you, I say, who are the pitiful followers of Nicholas Machia­vells policy, poor tricks of carnal wisdom? What will become now of all your mighty Maxims of hypocritical knavery?

Let this one example onely of our Christian Moses, parallel to that of his Great Master, the Patriarch, which we have seen in his Ascent, serve now for all, to inform you, That there are none, but such as are perfectly blind, that seek after your Principles, and miserable they must be, who find them, the sottish who will descend to serve them, and the utterly reprobate, and forlorne, who can stoope to tye themselves unto them: but the wisdom that is of Heaven, our Mosaical wisdom, is so transcendently sublime, above all your untrue and trivial inventions, as the light of Stars surpasseth all the sparklings and petit sprey fiers of the Earth.

And though such humane interests and designs, may possibly, and will still, hold the Ascendent in the hearts of some sort of peo­ple; yet we finde, how my Lords, high, holy, Mosaical spirit, could no more than that of his Grand Archetype, condescend to steer his course, or counsells that way; nor yet more, than those Angels, now standing in glory, follow the example of those Luciferian spirits, which fell by such Machiavillian counsells, into the pit of Per­dition.

[Page 200]No, our most pious late Protector, and second Moses, could never induce himself to court any thing, that had not Heaven, and the Stars to give him for a Reward.

So I hope, we may at length happily conclude, that under the heart of this our second, as well as we have seen under that of our first Moses, there remained alwayes prepared, a Temple of true Piety; and our Parallel in this particular likewise, to be accomplisht.

The Parallel.

That Moses was a great, yea the greatest Prophet of the old Law, I believe is made a­bundantly manifest by our Divine Ascent; and that our most pious, gracious, and glori­ous, late Lord Protector, and second Moses, was a great Prophet too, according to his pro­portion, I hope will be made out by the pro­cesse of our precious Parallel.

But now because the name of Prophet here, seems to sound something equivocal, and is really capable of very various acceptions, it may be worth our pains, to dilate a little upon, and to fix, it, before we proceed to make up our happy Parallel.

Indeed, there has been an infinite number of persons, which have past under the reputa­tion of Prophets, that in very truth, were no better than Wizards all, or Wiseakers, in our Country Language; that is, in plain English, mad-men, fools, or knaves: but all such pha­natical Prophets as those, we shall at present passe by, as impertinent to our purpose, and not at all worthy of any share in this dis­course; and enter into a cursory debate onely concerning those, who have more justifiable pretensions, according to the most genuin sig­nification of the word, to that highest and most [Page 204] sacred humane dignity: and three sorts of men there are, that do, and may lay just chal­lenge and claim, to that most excellent Title, according to all the judgement of Antiquity, as well as the present Age.

And the first are those inspired witty Pro­phets, or Prophets of phansie, which go under the common name of Poets.

The second sort, are those inspired prudent Prophets, or Prophets of Affairs, received now under the stile of Statesmen.

And the third sort, are those inspired Di­vine Prophets, or Prophets of Religion, who though they have the onely true, legal, and proper right, to that Divine honour; yet the others are not quite to be cast out, or rashly disinherited of that title. The first we may call Aery or Poetical Prophets; the second more Earthy and Political; the third all Fiery and Celestial. For this first sort of Pro­phets, our Moses was amongst them too, as is sufficiently to be seen, in the many Hymnes, that he composed for the glory of his God, and the comfort of his people; as also the many Poetical expressions, phrases, and prosopo­piea's, that he useth, rendring God, as it were, coming towards us, in his glory and Ma­jesty.

This first sort of Pretenders, then have in­deed a pretty fair claim, right, and title, to be taken into this supereminent Degree; and that may first here appear, from the very name that all good people, in all Ages, ever gave to [Page 205] the skilful in that heavenly mystery, which was alwayes Vates, or Propheta, as much as Di­viner, Forseer, or Prophet. Then none will deny, but that they had the onely right in times of Gentilisme, being the onely Pagan Prophets, and Conservators of Religion in those dayes.

Nay, both Clemens Alexandrinus, Clem. A­lexand. Eusebius. and Eu­sebius, themselves confesse, that the ancient Poets, did receive the mysteries of their Re­ligion, from the Jews, and preserved them still as sacred, though folding of them up, in some Fables.

As first it is plain, that the History of Deu­caleon, was taken out of that of Noe, and so kept up the remembrance still of that dismal Deluge. The stupendious Story of the retro­gradation, and going back of the Sun, in the time of Ezekiah, was continued in that fa­mous fiction of Phaeton.

They that would behold the building of that proud Tower of Babel, which was under­taken by Nimrod, and his Associates, to climb up, as it were, by ladders into Heaven, and scale its battlements, to see what was done there; shall find it, though under certain alegories, amply described in Homer, Homer. Odyss. l. 11. under the fabulous phansie of the Gyants Oetus, and Ephialtes, sons to Iphimedia; where he de­scribes their height, and wonderfull vast strength and bignesse, and how they went a­bout to lay the mountain Ossa upon that of Olympus, and Pelion upon Ossa; all which Story [Page 206] Ovid recites likewise, with divers others in his Metamorphosis, Ovid. Me­tam. hiding under seeming Fables, many of the most Divine and considerable truths: but most particularly, he recites the manner of the Beginning, and Creation of the World, just as our Moses did, and must of ne­cessity have received it from him. Nay, Ho­mer, Homer. Hesiod. Linus. Hesiod, and Linus, must undoubtedly have borrowed from his Books, all that they said of sanctifying the seventh day.

The Golden Age, and Reign of Saturn, was gathered as certainly from the most happy estate, wherein Adam was before he sinned. Nay, Orpheus yet ancienter than any of them, confesseth,Orpheus. that he learnt divers thing, as we have shewed before, from the Doctrine of Moses, mentioning, as we have shewed in our Ascent, his very Tables, &c.

Well might they then have the reputation of Prophets amongst the Heathens, who lookt with as much reverence upon the Theogony of Hesiod, as we Christians do upon the Genea­logy of Jesus Christ; they valued Homers Illiads as highly, as we possibly can the Books of the Gospel, and had as great a respect to the Apothegm's of Pythagoras, as we can have to the Commandments of God.

Let them passe on then with their reputa­tion of Prophets still, especially since St. Paul himself, is pleased to afford it to them, saying, [...],Tit. 1.12, 13. [...], one of themselves, even a Prophet of their own said, The Cretians are [Page 207] alwayes lyars, evil beasts, flow bellies: then asserts their witnesse to be true, and that is rare indeed for Poets, one would think.

Well, a most Noble, and inspired faculty, yea Prophesie it self, let Poetry be; for truly, I think, a man may be born to one, as well as the other: But, what is this to our late Great Protector, who never dealt in any such trivial Arts, say some of our Misomusi? No, my Lord never esteemed that honourable, and illustri­ous Art full of Divine fury, after that manner, though it may be, his greater occupations could not permit him the practise of it: he ever had a most reverent esteem of so Divine a profession, when regulated after the true Divine way, and was a most magnificent Me­caenas to its professors.

For the Profession,Aristot. Bembus. Scaliger. he believed with Ari­stotle, that it was the Treasury of the Graecian Divinity; and with Bembus, that it was the first bringer in of all Civility, and with Sca­liger, that no Philosophers precepts can so soon make an honest, and a valiant good man, as the reading of Virgil, &c.

Then for the Professours, Was there ever a more bountiful Benefactor, than he has been to all the vertuous persons of it? To instance in one for all; What obliging favours has he cast upon our English Virgil here (I mean Mr. Edm. Waller) and meerly for that, and his o­ther vertues, having in some other relations, little capacity enough to deserve them. My Lord has sufficiently shewed his own most ex­cellent [Page 208] judgement in Poetry, by his approba­tion and election of him, to be the object of his great goodnesse, who is clearly one of the ablest, and most flourishing wits, that ever handled a pen, and he does it, with that na­tural dexterity and promptnesse, as if he had begun to write, so soon as to live; and who­soever confiders the worth of his Writings, cannot but wonder, how so many graces and beauties, which others labour for, and never attain to, encrease in him, as in a soil natu­ral for wit and eloquence; If he goes about to translate any thing, the dead Authors them­selves are ready to rise out of their graves, and request him to exchange his Englished Co­pies, for their Originals. In all his own things, his conceptions are unimitable, his language so sweet and polite, that no Ice can be smoother; his sentences are alwayes full of weight, his arguments of force, and his words glide along like a river, and bear perpetually in them, some flashes of lightning, at the end of each period. He perfectly knows how to vary his eloquence upon all occasions, to be facetious in pleasing arguments, grave in se­vere, polite in laborious, and when the subject requires fervor and invective, his mouth can speak tempests; In short, he is the wonder of Wits, the pattern of Poets, the mirrour of Orators in our Age. All this I say of him, not so much out of design to applaud him, as to adore the judgement of our great Augustus, who alwayes chose him out, and crowned [Page 209] him for the Virgil of this Nation; but his fa­vours likewise were extended most liberally, to all those that did deserve them, either here, or in either of his Universities: He was a perfect Philomusus, and why not by that, qua­lified for a Poetical Prophet? the father ha­ving, at least, or ought to have, an equal por­tion, with the children of the Prophets.

And so I passe to the second sort of Pro­phets, that is, of our Prudent and Political ones, commonly called Statesmen, who indeed must foresee futurities too, or they can never order their affairs aright; for if they look not into all casualties of inconvenience, how shall they be ever able to prevent them? And Se­neca very wisely forewarns all Statesmen,Senec. E­pist. 24. of the necessity of this foresight of all futurities, when he tells them, that they are bound Quic­quid fieri potest, quasi futurum cogitare, To con­ceive, that all things may, that can come to passe.

And therefore Josephus, that Learned Jew, Joseph de Bell Jud. l. 2. tells us most judiciously also, that Bonum est, dum adhuc stat navis in portu, praecavere tempe­statem futuram, & non eo tempore, quo in medias irrueris procellas, trepidare: It is necessary for him that goes to Sea, to foresee a storm coming, if he can, and not to rush into the fury of the Seas; and tremble at the tempest after­wards; that will a vail little, but for to be ren­dered ridiculous for his own rashnesse.

This holds altogether as true in him, that holdes the Helme of a Kingdom, or Common-wealth, [Page 210] as in any Pilot of a Ship whatsoever. By this it may be collected, how hugely ne­cessary it is for a Prince, or Supreme Magi­strate, to hold a constant communication with God, without whose Divine assistance, it is im­possible to manage State matters well, as we have partly shewed already: by his Divine inspirations onely it must be, that they can prophesie upon affairs, as they should.

Xenoph. de instit. Cyr.Therefore that great Statesman Xenophon, who drew so well the portraiture of a perfect Empire, tells us, that Tam erit arduum pre­scribere quae facienda sunt, quam futura omnia praescire, quod solius Dei est, & majus conditione mortali: It is as difficult to prescribe what is to be done in State-businesses, as to foreknow all futurities, which is proper to God alone, and above the reach of all Mortals: and yet this, that is so hard a task, is imposed upon Princes: So that great Statist proceeds, Ecce aliquid Dei, sic Princeps sustinebit, in ventura scilicet excurrere, qui ut sibi constet, sufficiatque, primum consiliis & conatibus suis, à Deo fulcrum prudentiae & sapientiae jugiter flagitabit, nam illa quae capite humano tantum stat, infirma est & incauta quaedam temeritas, ad nullam autem Provinciam erit inhabilis, ad nullam virtutem indocilis, qui pietatem didicerit, numinisque cul­tum. Behold here, saith he, how a Prince must of necessity have more than ordinary of God in him, to have an insight into the events of things, and to discourse upon futurities; which true spirit of prophesie, that he may [Page 211] have, that he may be constant to himself, and stable in his counsels, he is perpetually to seek that capacity, and support from God; for the greatest wit of man, of it self, will be nothing but temerity; but he that is a true servant of Gods, and delights in his worship, shall be so inspired, as to be able to encounter all extre­mities of State, and difficulties of affaires whatsoever.

It were now to be wisht, that our Christian Kings and Princes, would study and practise some of these religious Pagans admirable Di­vinity, though they will not strive to mount up our Mosaical Ascents, as his late most Se­rence Highnesse has done, by which he has arrived, as we have seen, to the perfection of this Political spirit of prophesie.

The wise Philosopher assures us,Seneca. that Sa­piens non semper it uno gradu, sed una via: A prudent person, keeps not alwayes one pace, though still one and the same way, by which way, he must unquestionably mean, this Divine and prophetick way, this way of dependance upon God, in all his counsels; for no way else can be one, all humane wayes being various and uncertain, as has been sufficiently shewed in our precedent discourses, together with my Lords, our second Moses his, as the firsts great relations to the Lord in all their affairs; so I may hold my hand now, from any further en­largement upon their prophetical Policies: but conclude, that his late Highnesse, was a most compleat Prophet in this sense also.

[Page 212]So now, we come to the third and last ac­ception of Prophets, and that is the true one indeed, the Divine Prophets, I mean, imme­diately illuminated by God, as our first Moses was, and had free and frequent conversation with the Deity, even to the enjoyment of him face to face.

Of this sort of Prophets, we find a distin­ction likewise in Scripture, and they are ter­med by the Spirit of God, either Videntes, or Evangelizantes, Seers, or Preachers: The Seers were those which used to converse with God by Visions, or Divine Dreams, and to have some miraculous Revelations of things, and many future Events. This truly is the pro­per high pitch of prophesie, the sublimest con­dition sure, that mortality can arrive at, and that, our first Moses had in the greatest propor­tion of any meer man that ever lived, as we have seen in our Ascent; nor truly dare I venture our second Moses here, to the perfe­ction of Parallel with him; for, as I have said before, we are yet unknowing to those parti­cular private dispensations of Heaven to him, though this we may securely conclude, as the Scripture speaks, that the Secret of the Lord was with him; and that he had the testimony of Jesus, which to have, is to have the Spirit of pro­phesie; for the testimony of Jesus, is the Spi­rit of prophesie,Revel. 19.10. as is expressely delivered to us in the Revelation.

Then for the second sort of Divine Pro­phets, which are the Evangelizers, or inspired [Page 213] Preachers, they are such as the Apostle de­scribes at large, in the twelfth, thirteenth, and fourteenth, Chapters of his first Epistle to the Corinthians: and exhorts us all,1 Cor. 12. Ib. 13. ib. 14. to covet to be, above all things, and to speak unto men, to edification, to exhortation, and comfort. Now if ever this sublime Piece of Divine prophesie, was made out to any mortal man, of his con­dition, it was most eminently glorious in him: his very life was a perpetual Prophesie, his sanctified example, was a constant living Ser­mon, and the words which the Spirit gave him, when he was pleased to open his inspired lips, were, as we have hinted before, as thun­derclaps to Hindes, for the production of sal­vation.

His way of prophesying, was not like theirs now adayes, that make a trade of it, and em­ploy their Pulpits more for coin, than con­science, and to pluck the fruits of the earth from their Parishioners, than to improve the fruits of the Spirit in them: No, his inspi­red Highnesse ever hated that canker of world­ly spirits, so predominate in the most preten­ded Prophets of this Age, who indeed more zealously preach themselves, and their own vile interests, than the pure and saving word of God.

Others forsooth, there are of them, that will preach nothing but placentia, sow pillows under sinful elbows, and stroak and tickle their Auditors in the meane time with strange stories, or vain curiosities, and yet [Page 214] this they will call prophesying; but be it what it will, they care not, so it be for their own profiting; and they have brought a great part of the people too, to be satisfied with that kind of stuff; nay, even strangely to delight in it.

The generality now, comes onely to hear Preachers, as of old they used to do to the A­thenian Orators, or a curious Lute-player, or a Comedy: but if he that preacheth has no other intention but to please, and they that hear, have no other purpose, but to sooth their own curiosity, he may weary his lungs in the mean space, and they hug the itch in their ears; but the time will come, when he shall have the worm in his heart, to gnaw him, and they the tingling of the eares for their punishment.

The seller, and the buyer, both shall be payed home with the coin of reprobation; for whosoever speaketh not, and who heareth not, to do, and become better, abuseth the gift of prophesie it self, and a word signed with the blood of Jesus Christ, the account of which, they will find inestimable, and the losse of the least jot of it, most damnably dangerous.

His inspired Highnesse, I say, out of his true Prophetick wisdom,1 Cor. 13.2. ever hated the cour­ses of all those giddy ungodly Evangelizers, and said with holy Paul, Though I have the gift of Prophesie, and understand all mysteries, and all knowledge, and though I have all faith, so as I could remove mountains, and have [Page 215] no charity, I am nothing: Now this charity tends to that the Apostle tells us, (as afore­said) to edification, exhortation, and com­fort of others, which his true Prophetick Spirit alwayes observed, and by that in­flamed all his people about him so, that his Palace alwayes appeared, as a glorious Temple, and his conversation a very Heaven upon Earth: So I hope this Parallel like­wise will not be denyed, to be accompli­shed: Yet we shall see it more clear in the following.

The Parallel.

Thus we see, what Philosophers assure us, is very true, that Omne bonum est sui diffusivum, All good is diffusive of it self; nothing in­deed is so proper to its nature, as to be com­municable: much more then must the Spirit of all goodnesse be so; that is, this Spirit of God himself, the Holy Spirit of prophesie; What else made our great and gracious Patri­arch, so willing to part with some of his spirit, as the Text tells us, he did to the seventy,Num. 11.24. that he set round about the Tabernacle? nor onely so, but to endeavour, and desire, as we have seen in the Ascent, That all Gods people were Prophets too, and that the Lord would put his Spirit upon them.

O words worthy to be written in Letters of Gold, with a Pen of Diamond: And was not this the very sense, and true Prophetick Spirit of our second Moses too? Has he not alwayes endeavoured, to impart that spirit of his to, and improve it in, the hearts of all his people, that were capable of it? Has he not alwayes incouraged the free use, and exercise [Page 218] of it, throughout these Nations, whilst some cruel, greedy, envious, and exterminating spirits, were not onely striving in private, but enacting in publick, to make a monopoly of this holy Spirit, and engrosse it to themselves? Nor onely so, but went about to extirpate, and root out, all those that desired the free use, and exercise of it. O Antichristain Ty­rany! But this sufficiently argued, that theirs was not the true spirit of prophesie, neither of, nor from the Lord at all: for that no spi­rit whatsoever can have a true union with God, that has not a commixture of charity, is evident,1 Cor. 13. by the drift of the whole Chapter of that Epistle to the Corinthians, cited in the last Parallel.

From whence then must this spirit of bit­ternesse amongst men proceed, is it from the more brutal part of man? An ancient Fa­ther,Tertull. in an elegant gradation of his, tells us, no: for Homo homini Lupus, A man is a Wolf to a man; that will not reach it; for Saevis inter se convenit: No beast so savage, that will prey upon his own kinde. Is it from any de­vilishnesse that may possesse humane nature? no, Homo homini daemon, will not reach it; for those wicked spirits do agree well enough within themselves; for our Saviour himself, testifies of their union, when he sayes, That if their house were divided, it could not stand. From whence then can this spirit of bitter­nesse amongst men proceed? even from men themselves, Homo homini homo, That alone [Page 219] can reach this malice; for nothing is so merci­lesse an enemy to man, as man himself. No creature in the earth, besides Canibal-men, will prey upon their own speices, nor can any but barbarous Christians think, that the God of all mercy, delights in humane sacrifices, like those devilish deities of old, and still in America, that will be propitiated by no other means.

From whence then must this spirit of bitter­nesse amongst Christians proceed? is it from any principle of faith, or primitive practise? surely no: for the first children, of the Chri­stian Church, bore neither rod nor stick in their hands, wherewithal to plant faith in the hearts of men: How comes it to passe then, that we see some sort of people have publisht a Religion, all bristled over with swords and pikes, all sooted with the smoke of musket and canon, all sprinkled over, and besmear'd with the blood of Christians? Must now the ancient Armes of our Christian forefathers, which were prayers, and tears, be laid aside, and none but killing weapons taken up? no Schooles to decide controversies between Christians, but bloody Campanias, nor way to save the souls of men, but by destroying their bodies? Did God refuse to have his Temple built by David, though a man after his own heart, because onely his hands were bloody; and can he now be contented, to have the very morter that is to bind up the stones, and ci­ment the walls of his Church, be tempered [Page 220] with blood, and her breaches made up with skulls and carkases? Will he now suffer the stones of his house, to be all polisht with such stroakes,1 Kings 6.7. as are smitings of Brethren, who would not endure in that of Solomons building, so much as the noise of hammer, ax, or iron, or brasse toole?

From whence then can proceed this spirit of bitternesse amongst brethren? that the red Dragon should begin again to play Rex, and that Whore prepare to dye her Scarlet anew, and the pale Horse of imprisonment and exile, threaten a range about the streets? till his late most Serene Highnesse, was pleased to oppose himself and all his power, against those cruel, and, as I said before, Antichristian de­signs. From whence, I say, could arise this root of bitternesse between Brethren? from nothing but a meer Machiavillian trick too, a pretence, forsooth, of conformity, or uni­formity in the Church, which has been, and is undoubtedly, the greatest cheat, that ever the Devil invented, to make men run a mad­ing in Religion, and to embroile Christendom in direful wars, perpetual confusions, and most bloody ruins.

The witchcraft of that Jezebel it was, that so long troubled this our Israel, and that our great Jehu, as well as second Moses, so furiously marcht against, and, thanks be to God, has pretty well dissolved her inchant­ments. Her painted face, he has now likewise discovered in its pure naturals, to all the [Page 221] World, and pulled off the vizard of all pre­tenses whatsoever; for let the ends of these conformity-mongers, be never so plausible, to ciment the State forsooth, against all division, we find it has been throughout all Europe, the onely mother and nurse, of all disturbances whatsoever in matters of Religion, and the greatest occasion of civil bloodshed, that ever was in the World; for there can be no War so passionate, as the War of conscience.

All these horrid inconveniences, and mis­chiefs, his Highnesse's great Mosaick prudence, most timely lookt into, and prevented a­mongst us. How often have we seen the fu­rious Furnace heating by several parties? so could expect no lesse than a fiery-trial: But he would neither suffer King, nor his Court, though he was the pretended head of that pi­tiful Body, nor yet Bishops, Arch-Deacons, Deans, Chancellors, and Officials, with their long-tailed, &c. Nor yet any Superintendent with his Classes, and pretended Directories, to impose any thing upon tender consciences; and indeed amongst all the weighty affairs of this Nation, which he like another Atlas, so happily bore about him, the dear indulgent care, he alwayes exprest in the favour of such Christians, who laboured under any scruples of conscience, was as glorious and remarkable, as his undaunted courage to pull down his proud and stiff-necked enemies: and this is most evident likewise, by what it pleased his most Serene Highnesse to hold forth in the same [Page 222] Speech afore-cited in the last Ascent; which most heavenly words I thought necessary like­wise to insert here.

O words worthy of the spirit of so great a Prince and Prophet, which I could dwell up­on to admire! but I am called now away from that admiration; Yet, in the mean time, I must desire leave to wonder at another Prodi­gy, With what face these uniformity men, be they King, Court, and Council; Prelate, Dean, and Chapter; President, Superintendent, and Consistory; be it Convocation, Synod, or Assembly, could prescribe Rules to other mens faiths, unlesse they could make clearly out, that very Junto of theirs, call it what you will, to be the onely true Throne of Christ, and that they could demonstrate all the lineaments of their Discipline, and Government, to be truly [Page 225] and naturally derived from the pure Foun­tain of Gods word: otherwise, methinkes, such tyrannous impositions should rather af­frighten, than satisfie mens consciences, and make them disclaim such a Religion for a monster, than accept it for a well-shap't child of the Church.

Is it reason for me to run out of my wits, to satisfie a company of unreasonable men, met together? and shall I lay the head of my faith upon the block of any Assembly, to be cut and mangled into what form and fashion they shall please? God forbid: But yet I hold it much more madnesse to persecute any man because he is not of my opinion; I may as well sure quarrel with those that resemble me not in outward complexion: For since we lost perfection in Adam, whatever know­ledge we attain to now, is either Moral, by the improving of those natural endowments, God has given us, or else Divine, which comes by an immediate influence from Heaven upon the soul; therefore when we see any weaker in judgement than our selves, we should look upon them, rather as objects of pitty, than punishment, rather deplorable, than dam­nable.

Vain man, what made the difference be­twixt thee, and thy weak brother? Was it not free grace? for what hast thou, as the A­postle demands of thee, that thou didst not re­ceive? and that God may reveale to him also, in his due time.

[Page 226]Is it not a barbarous thing, for people to be stript of their lives and goods, for difference in opinions onely, though our brethren still in Christ? Nay, to lie under so rigid a perse­cution, that poor Christians should be made accountable for the very goods that have been violently pulled from them, and tributary for the onely shipwrack of their poverty. Nor is this course of cruel proceeding in points of Religion, more against Piety, than common Policy: for first it is as impossible to root out any Religion by a persecution, as to put out a fire, with blowing of it, the suffering party alwayes gaining credit to his cause, if it be a matter of Conscience; and therefore we find the Christian Church has alwayes fructified by the blood of Martyrs; and indeed, had no other visible seed-plot, but the places of their executions.

Then it is not a more common, than true Rule, that Malus custos diuturnitatis metus, & frequens vindicta paucorum odium reprimit, om­nium irritat: Fear is no good Master, and fre­quent punishments, provoke more ill blood, than they do suppresse. The reason is plain, for men that lie under any oppression, especial­ly if it be for matter of conscience, though they are at some times possibly wise and tem­perate enough, doe ordinarily become mad, and usually trample down all relations, to make way for a deliverance, where they have least hopes given them of a remedy; and as the condition of mens beings alter, so they do [Page 227] most commonly vary their interests, and prin­ciples.

His Mosaick Highnesse therefore, would not, (as was said before, of him, that Cum victor extiterit lictor protinus evasit) appear at all severe upon Brethren of the same Faith, though differing, it may be, in some Doctrines: he provided more Doctors, than Executioners for them, knowing that the apprehensions of God, and true Religion, are to be instilled in­to the hearts of men, by the true Spirit of Prophesie, and help of tongues, and not by the dint of swords: he knew that God had not in these dayes, refused his wonted appear­ance in a soft voice, and chosen to remain in thunder, as our Boanerges's, would have it now: as also he considered, that to go about to re­form any thing in Religion, by humane strength, is quite contrary to the nature of Re­formation it self, and as extravagant a course, as to attempt, the repair of a Castle-wall with a needle and thread. He never went about to make decisions of Faith, with the edge of his sword, or determine controversies in Reli­gion, by his armour of proof; No, the sword of the Spirit he knew, did never use to make way to the conscience, by cutting through the flesh; and he that by force of armes, cruelty, and persecution, goes about to reform, or de­fend any Religion, doth but take such cour­ses, as are condemned by the same Religion, that he would defend.

His Highnesse therefore, alwayes took a [Page 228] softer and securer course, like a true Mosaical Prophet indeed, knowing that the true Spirit of Prophesie, like Amber, sweetly draws the slightest straw, and like Adamant, will court and attract, the hardest iron: He had obser­ved likewise, what some Naturalists tell us, That fountains of troubled water, would be cleansed with a Honey-comb, while vio­lent stirring of them, would but foul them worse.

He reflected frequently upon the Speech of Abner to Joab, 2 Sam. 2.26. Num usque ad internecionem hujus macro defaeviet, an ignoras quod periculosa est de­speratio? usque quo non dicis populo, ut omittat per­sequi fratres suos? Shall the Sword devoure forever? Knowest thou not, that it is not a little dangerous to drive men into despaira­tion? How long shall it be then, ere thou bid the people return from persecuting their Bre­thren? An excellent piece of counsel, and as good an example, and was as well followed by his late most Serene Highnesse; He ever held those to be best, and most godly Laws, that were least sanguinary, and yet maintained order: all others he accounted meer Phala­rismes, and leges Draconis.

And though it may be objected, that to give factions the bridle, to entertain and pro­pagate new opinions, is the highway to scatter contentions, and sow divisions amongst the people, and as it were, to lend them hand to make a disturbance of the Publick peace, there being no bar or obstacle of Lawes, to hinder [Page 229] their course; yet it may be as well urged, that to give factions that very bridle, to uphold their opinions, is by that facility and gracious favour, the ready way to mollifie and reform them; at least, to blunt their edge, which would be otherwise sharpned, by rarenesse, novelty, and difficulty.

Clemency is a vertue sometimes of as great policy, as piety, as we have shewed in our former Ascents; because it begets love, and love breeds loyalty, commands the very soul, and layes the body at the feet of the obliger. Mercy kindles fire and zeale in the hearts of Subjects, pitty and pardon, as they make the obligation of the offenders greater, so it makes them repent, to have offended him, who hath so obliged them, the reason is infallible, fide­lem si putaveris facies; The way to make a faithful friend, is to believe him to be so.

But what has prophesying to do with facti­on? that good spirit sure, cannot be guilty of making any publick disturbance, for it is a spi­rit of peace. Several prophetick spirits cer­tainly, and diversities of perswasions, in mat­ter of Religion, may live and cohabit together, without destruction of one another; and though they come not into one Church, Congrega­tion, or Meeting-place, yet may converse to­gether in one Market, City, or Common-wealth. Symmachus though a Pagan, yet a most Learned and Vertuous one, could say, in a Speech, that he made to Theodorick, That in matter of Religion, every man ought to have [Page 230] his rights and ceremonies, as his opinion, free, and gives his reason thus: God is a great Secret, no wonder therefore if we endeavour to find him, so many several wayes. And Constantine, though a very good Christian, profest in a solemn Ora­tion, Not to force any man in his Religion, but to leave to every one that, as free as the Elements.

I would very fain know now, what these men of mighty uniformity, will say to these great reasons, and greater authorities of our first and second Moses, the greatest Princes, and gravest Persons, in the World, and what possibility they can propose, to reduce the di­versities of mens spirits, to this their wonder­ful accord? For it is against common sense and reason, that ever men shall be one in opi­nion; we know the Heathen could declare, Quot capita tot sensus; So many men, so many mindes: So that they which endeavour this specious unity, seem to me, to go about to im­prison Aeolus, and his two and thirty sonnes, in a bag, as it is said, the L [...]planders use to do, since opinion will blow still from every point of the Compasse. And as any confinement of the winde, torments nature with an earth­quake, so to rob the soul of its freedom, (which is far more agil and diffusive) must needs cause a cholick, with an inflammation, in the bowels of a Kingdom. Till then, these pitiful unifor­mity-mongers, be pointed at, as the onely enemies of a State, and this wretched per­swasion be wrought out of the hearts of men, that they ought to make all men walke that [Page 231] way par-force, which their byassed Priests cry up for the onely right; and till men be lesse in the Letter, that they may be more one, in the Spirit, (which none but the spi­ritual can apprehend) and until they leave crying for fire from Heaven, against Brethren in the Faith, we shall alwayes have our Chur­ches, and Country too, in a flame, though perhaps themselves may be first in the ashes.

In the mean time, it shall satisfie me, and I hope, all the good people of the Land, to con­template the Idaea, and blessed example of our gracious second, as he did alwayes that of the first, Moses, who opposed himself, and all his power, against those envious spirits, that pre­tended unity for their schismatical breaches of Christs body, and Faith for their factions; and so suppressing the true spirit of Prophesie in all others would be thought to ingrosse it to themselves; whereas, God knows, they have none at all of it; for the burning heats of their persecutions, and the bright flames of brotherly charity, are lighted from as distant fires, as Heaven is from Hell.

His Mosaical Highnesse therefore, in humble imitation of his first Great Master, in this A­scent of his, and in obedience to the Divine exhortations of the Apostle, who chargeth us not to quench the Spirit, nor despise Prophesying;1 Thess. 5.19, 20. and like a true Father of the children of the Prophets, ever supported them, in their their fair, and full liberty, of Prophesying; that [Page 232] we may now cry out, with the Psalmist, Great is the number of the Prophets: and further, we may observe, and blesse God, for the great fruites, and effects of that goodnesse, which we now enjoy by that happy liberty; Peace with­in, and Honour without, Love at home, Re­spect abroad, and such a Concord of discords, and sweet Union of divisions, that we can see nothing of strife amongst us, unlesse it be a religious contention on all sides, for devotion and a good life, for peaceable conversation, obedience to Magistrates, excellency of learn­ing; who shall do most good in the State, and deserve the Prize; and such an Eutopia, could he onely make in England, that did deserve the Olive branches for Mercy, Peace, and Goodnesse, as well as the Laurel, for his Vi­ctories, Wisdom, Government, and Constancy, (the Crown of all.)

The Parallel.

Thus we are at length arrived, within the highest Port of personal perfection, that any Prince can possibly call an Anchor in: the sublimest step that mortal man is capable to mount. The Stars, we know, are beheld in [Page 235] the bottom of a pit, and profound humility, maketh the most radiant splendours to appear in Princely greatnesse.

The Sun, we see, that is the Prince of Pla­nets, dispelleth alwayes all the grossest, thick­est, and stiffest, vapours, and draweth the thinnest and most subtile to himself. How much more then that we do attenuate, lessen, and anihilate our selves, which we can do no other way so well, as by the practise of this celestial vertue of Humility, so much the nearer we are sure to approach to the Son of Righ­teousnesse, and true Glory.

Nay, that Son of Righteousnesse and true Glory himself, was pleased not to render him­self, so illustrious to us, in any one particular, as in the practise of this, both profound and sublime vertue; the whole course of his life, from the Crib, to the Crosse, being nothing else but a constant moving homily of Humility. It is no wonder then, that the Holy spirit of God, was pleased to take such punctual care, so expressely to describe, this excellency in our great Patriarch; and I doubt not, but upon a strict examen, we shall find our late Princely Protector, and second Moses, his Pa­rallel, in this also, as well as in all his other most heroical perfections.

As for his humility to Godward, and pure meeknesse of spirit, in submission to his Will, and Divine Commands, I hope, we have pret­ty well put out of question already; as for his remarkable humility, and meeknesse of [Page 236] spirit towards man, his continual conversation cannot but bring in sufficient evidence.

Is there any man now living, that can with ju­stice tax him of any pride, or imperious distance, that he ever kept with his people? No, it is no­toriously known, to all that ever knew him, that he did alwayes communicate himself with so much sweetnesse, affability, facility, and curtesie, that he did ever augment his respect, by very familiarity; the usual course most commonly to dissolve it, and in that resembled perfectly the most precious Amethyst, which shines so much the more clearly, and orientally, as it has been more often worne. As nothing was too high for his courage, understanding, & piety, so nothing was too low for his bounty, conversation, & curtesie. For God did not only bestow on him, an equal proportion of the Mo­saical spirit of meeknesse; but conferred upon him in like manner, the glorious gift which the Scripture attributes to the Patriarch Joseph, both in the Psalmes, and in the Epistle to the Hebrews, which is no small gift of the Spirit indeed, to oblige hearts with sweetnesse; not unlike those famous Engins of Archimedes, which made water mount by descending; so his most honourable humility vouchsafed to descend, but to make himself re-ascend to the source of the prime sublimity, and so as his vertues upon Earth, have made him Laurels here, they have procured for him most incor­ruptible Crowns in Heaven.

Bern.Well then might blessed Bernard tell us, [Page 237] that Magna virtus est humiltas honorata, Humi­lity in persons of Honour, is a most sublime vertue; indeed it is a piece of excellency, one­ly proper for Princes, and great Persons. I will not deny but poor inferiour spirits, may be capable of it; but this, I am sure of, that they which lie buried in a base condition, have nothing of an equal latitude to expresse it; for the great Ones of the Earth onely, are they, that are most roughly assaulted with the storms of Pride, and so consequently must receive more glory and praise from the repulse of it.

Nay, I will be bold to assert yet further, in the behalf of our Mosaical high Humility, that all the vertues in the World, signifie nothing at all, without it, no more, than as was said in the Ascent, a wholesom Medicament would do to a mans health, with a mixture of poison in it: amasse all that can be called good in any single person, and let this one thing onely be wanting, those very vertues will prove but specious vices, nay, holy traytors to his soul, and betray it to the very worst of impieties. Let a man have all the liberality and munifi­cence in the World, if he be once proud of it, it will presently degenerate into a very foul prodigality; and as the wise Socrates expres­seth it, [...], makes men by the sottish usage, and manage­ment of the graces themselves, turne those Virgins, to be prostituts, forgetting, that to know how to give well, is a great Science; and that the distribution of gifts, and graces, [Page 238] is to be made with a prudent oeconomy. Give a man constancy, and let him grow up to a pride of it, the nature of the vertue will be presently destroyed, and soon passe into plain obstinacy, and perversity, the most dangerous condition that a man can possibly fall into, though otherwise he may be, the learnedst, and most knowing person alive.

It was most excellently well observed there­fore of the Learned Gerson, Gerson If you see one to walk, saith he, in the way of his proper judge­ment, and stiff in it, although he had one foot in Paradise, he must presently withdraw it; for it is better to walke in the shades of death, under the conduct of humility, than to have a Paradise it self, in any pitiful pride, or the pleasures of pro­per phansie. Nay the vertue of fortitude it self, the most consistent sure with pride, and self-conceit of any vertue; yet if it be but infected with it, it proves presently presump­tion, and where that once gets entrance, it puffs up so prodigiously, that it makes of a man, as it were, a meer Baloon, filled with winde, a scarcrow of honour, a pitiful teme­rarious nothing, void of courage, an under­taker without successe, a phantastick without shame, which in the end, will become burden­some to it self, and odious to all the World; and makes men come into a field of honour, as it is said some of our neighbours do, with a clattering noise, and fury like thunder, but vanish presently like smoke: and yet such men as these, will think themselves, it may be, [Page 239] valiant,Vell. Pa­terc. because they fear nothing (as they say) but the wise Velleius tells us, that Nemo saepius opprimitur quàm qui nihil timet, and that frequentissimum calamitatis initium, est securitas, To be secure in ones own opinon, and to fear nothing, is the ready way to ruin: fear in­deed is most commonly the mother of safety, and the true means not to be afraid of a mis­fortune, is to fear it alwayes.

A Motto therefore fit for a true valiant man, to carry in his colours, is, that which I have seen in a Noble hand, Pauca timeo, Pau­ciora despicio, I fear few things, and despise fewer; Now this unhappy spirit of Pride, is the mother of this cursed security, and what is worse, insolency; with which, true forti­tude can no way cohabit,Guichard, l. 2. as the wise Italian tells us, Sempre é congiunto in un medesimo sug­getto, l'insolentia con la timiditate, Insolency and timidity are never found asunder; but alwayes accompanying one another in the same subject: So by consequence, without this Mosaick meeknesse of spirit, no man can be accounted, much lesse be, truly valiant.

I have seen a man in like manner, by a ri­diculous conceit of his own patience, (which it may be, he had at first, to a vertuous pro­portion) fool himself into the opinion of a Stoick; but, indeed grew worse than any Stock, or, at least, as stupid.

I should be infinite to enumerate the many massacres which this unhappy pride of spirit, makes continually upon the whole chained of [Page 240] holy vertues, it is, apparently the plain mur­deresse, and envenomer of them all: So much onely as has been said, may serve to shew, how this high Mosaick Ascent of Humility, and Meeknesse of spirit, is the very ratio formalis, as the Schooles speak, of all, and every one of the vertues, that can be seated in the heart of man.

No wonder then, that the All wise Spirit of God, took such particular care to recommend it to us, in the person of our first Moses; and as easie must it be to conceive a reason, why our gracious second, his precious Parallel, should so faithfully endeavour to imitate him in that, as well as his other perfections, they being both pre-ordained by God, to be the greatest Magazines of all vertuous goodnesse amongst men, that either this, or that Age has produced.

We have seen them both in their humble retreat from, and modest avoidance of worldly honours & advancements to humane greatness, which after they were so violently compel'd unto, by Divine precept, behold, and admire, with what moderation, humility, and meek­nesse, of spirit, they have ever managed them: excellently therefore does holy Cyprian stile this tanscendent vertue of Humility,Cyprian de Nativ. Christi. Primum religionis introitum, & ultimum Christianitatis exitum, The Gate of all Religion, and the Crown or highest Ascent of Christianity; for who can think, that he will be faithful to Jesus Christ, that can be unfaithful to that [Page 241] virtue, which shined so [...] in him, to wit, that of humility? and truly, I cannot cease from wonder, when I consider the little reason, that any man in the earth has, to be proud of any thing; and it was doubtlesse the holy consideration of his Mosaical High­nesse too.

First the highest petigree of the greatest man upon Earth, is but to have been an eternity in nothing; for if we mount still upwards, as­cending to the prime source and origine of time, when we shall have reckoned millions of Ages, we shall find nothing but inexplicable Labyrinths, and abysses of one great eter­nity, without beginning or end: and when we shall present to our thoughts, all that time which has preceded, be it reall, or ima­ginary, we shall be ashamed to see, so many millions of years, wherein we had not so much as the being of a rush, a silly gnat, or a but­ter-flie.

Nay, that blustring insolent Rodomont, be he what, and where he will, that threatneth this day to hew down mountains, and thun­der-strike his fellow mortals, and thinks the whole house of Nature was created onely for him, and so prepares to swallow it all by a­varice, and waste it as fast by riot, thirty or forty years agoe, more or lesse, was not able to contend for excellency, with a pitiful Ca­ter-pillar.

His Mosaical Highnesse, I say, considered all this, and a great deal more, to render him­self [Page 242] a true imitator of his Master. First, though his Nobility of birth, was very great, as we have seen, he never intoxicated his brains with it, as some do now adayes, that make it their businesse to dig out, and disentomb their Grandfathers, as it were from the ashes of old Troy, Auson. in Paneg. and spend so much time, as Ausonius sayes very well, In searching out of uncertain Parents, that they many times give occasion to suspect, that they have none certain. No, my Lord, though he knew very well how to va­lue the happinesse of a good extraction; yet for any man to be proudly pufft up with it, he accounted no lesse than madnesse; for re­volving the whole masse of mankind, we shall find, as Plato told us, long agoe, That there is no King which comes not from Clownes, nor Clown, who is not descended from the blood of Kings.

Then for beauty of body, though his High­nesse had as fair a proportion, as any man, as we have likewise shewed; yet he could as lit­tle pride himself in that, knowing it to be but a covering for ordures, the blanching of a dunghill with snow, or at the best, but a fad­ding flower of the field, which hath, as it were, for Horizon, the very instant of its birth, Et dum nascantur consenuisse rosas: no more could any of his great natural, or acquired parts, raise him above his proper pitch, knowing the best learning amongst men, to be but a quali­fied ignorance, the memory it self to be, but the belly of the soul, and most frequently fill'd with nothing but winde: the best and most [Page 243] acute wit of man, he lookt upon as a poor thin thing, like the spiders web, and fitter to catch flies, than any thing else: and as for the judgement, he knew how dangerous a thing it was to confide in that, little lesse than a le­prosie in the heart of man.

No more could his Mosaick Soul be ele­vated with all the honours he enjoy'd, and greatnesse of this world; for he took all them for burdens, and at the best, lookt upon them, but as golden Maskes, and weather-cocks of inconstancy; and for all manner of praises, flattery, complacency, and ticklings of some vain men, he ever hated and contemned, as fit onely to inebriate shallow brains: for riches he evermore scorned, as the offall of the earth, the nest of rust, and tinder of concupiscence: for Palaces and stately Houses, he valued but as the bones of the earth, pil'd one upon an­other, with ciment and morter: for precious Stones, he esteemed as they were, the excre­ments of an inraged Sea, borrowing their worth onely from illusion.

Much lesse could his great wisdom be cap­able of that vanity, wherewith men usually pride themselves, in cloaths, meer nourishment for moths, to cover bodies which must be food for wormes; he lookt upon all bravery of ap­parel, but as plaisters of the scars of sin, to wit, nakednesse: borrowed feathers from all kinds of birds, unpunisht thefts, witnesses of our poverty, that makes us to beg the assi­stance of so many creatures, to cover our [Page 244] shame: Moreover, he knew, that Vestitus ut tegit corpus ita detegit animum, Our attire does not more cover the nakednesse of our bodies, than discover that of our mindes; his High­nesse therefore purposely did (as all wise men will) avoid any vanity, or ostentation in that. Nor yet could his Mosaick Highnesse, be ta­ken with that empty piece of pride, which most great ones now adayes are possest withal, to behold behind him, great and gay Trains of servants, who but burden their Masters with their many sins, and make them become an­swerable for their accumulated follies.

See here a miracle of men, in the contempt of riches and honours; for the first he never cared to hold, lockt up in his coffers, nor ever thought were as they should be, but when they were distributed; for they resembled, as I have heard, he used to say, nothing more naturally, than a dunghill, which stinks when it lies heaped together, but fattens fields when spread abroad: and for the other, he took it for as great a meer mockery, to affect great­nesse amongst men, as if a Rat should pride himself to be a Lord forsooth, amongst Mice. He was so far from feeding himself with, or priding himself in, glory; that he would often say too, as I have heard, all that, was but the swelling of the eare. Are not these Apo­thegms worthy of so great a Prince? In fine, his Highnesse alwayes concluded with the Prophet Habakkuk, Quomodo potentem vinum decipit, Habak. 2. sic erit vir superbus, That as drunken­ness [Page 245] was taken with wine, so were the braines of men intoxicated with pride, and proper opinion.

There is no man will deny sure, but that all those actions, and expressions aforesaid, were very high humiliations before God, and in­dubitable marks of a pure Mosaick spirit; but where were his humilities to men, and his meeknesses of spirit, in points of government? If this be demanded, by any doubting per­son, let him tell me, how often he has found any surly, supercilious looks fall from him, or any fastidious, disdainful words, or gestures, which so usually accompany common great­nesse?

No, his Highnesse, besides the great amae­nity, and affability of his Noble-nature, had better studied the accomplisht Cyrus, Xexoph. Cyr. in Xeno­phon, who tells us, that Fastuosum ac morosum ingenium, quod fastidium sui, aliorumque secum trahit, felix principatus non admittit: Insolency and morosity, are not at all consistent with the condition of a happy Prince: and what Au­sonius so highly commends in his Gratianus, Auson, in Paneg. Gratiani. Quod faciles interpellantibus praeberet aditus, nec de occupatione causaretur, quinimo ubi postu­lata aut querimonias explicassent, percunctaretur, numquid praeterea vellent? That he was a Prince of easie accesse, and a very patient eare, not expostulating, why men came to trouble him? but when they had said all, would ask still, Whether they had any more to say?

In short, his Highnesse was truly that, which [Page 246] the most gracious Emperour Titus, would have every Prince to be careful to be; that is, Sweet, Serene, and Pleasant to all, and Non oportere à sermone Principis quemquam tristem discedere, That it was not fit for any Prince, to send any man from his presence away sad, or discontented.

His Highnesse very well understood, that Verba aliquando munera faciunt: and if he were forced at any time to deny a favour, he did it alwayes so, Ʋt benignis negata res verbis, sit gratior quam concessa morosis, That he would oblige more by his very denials, than some Kings that I have known, would do by their very grants.

It was observed by a great Critick upon Julius Caesar, that Quamvis eum Clementia, li­beralitas, & fortitudo commendarent, odium ta­men, conjuratio & praematura mors oppressit, quod elatior populo blandiri, senatoribus assur­gere gravaretur aut nesciret, verbis quoque ute­retur asperis, &c. Though he was hugely com­mendable for his Clemency, Liberality, and Courage, yet he fell under a sad Fate, for want of a little complacency with the people, and soothing the Senate with some comple­ment, and had alwayes too much asperity in his tongue.

Could any of these imputations ever light upon our Mosaical Protector? No, he was ever as distant from them, as the Sphere of fire, can be from the Center of the Earth; so that we may securely conclude, that his late Highnesse [Page 247] has as much out-done Julius Caesar in this, as in all his other glories: never was that great Title of Serenity, so truly given to any Prince, as to him; for it was born with him.

Thus we have seen these two great Persons of Honour, our first and second Moses, enter­ing this grand Theater of the World, from the first Scene of their humble retirements to the last issue and Catastrophe of all their hap­pinesses, attired with nothing but humility, that still accompanying and crowning all their Actions; as it was the basis, so it was the ver­tical point of all their greatnesse; nay, the very Orb and Element, that all their other Vertues moved in, and by which they arrived at all their glories; so disproving the Philo­sophy of Seneca, who sayes that Servitus est magnitudinus, non posse fieri minorem, Seneca. That it is the slavery of greatnesse, not to be made lesse; which though may be true in bodies, they have proved to be contrary in souls: and what Pliny assures us, to be more true, that Natura nusquam magis quàm in minimis tota est:Plin. na­ture is most entirely it self, and whole in the least things.

This sweet littlenesse of theirs, is that, which has rendred them so great, in the sight of God and man; for by so lessen­ing and annihalating themselves, they have enlarged their glories, and raised themselves so many degrees towards Heaven, as erected eternal Trophes to their honour upon earth, [Page 248] and those as great, as ever were written, or can be, in the Records of Fame.

Thus we have, I hope, happily finisht the whole Stair-case of all our Mosaick difficult Ascents: we shall now beg a little breathing-space, upon the top of this holy Mount, before we dare to adventure any higher; and yet we have but halfe a dozen short and easie Ascents more left us to climb (for they are Ascents of Favour and Prerogative) be­fore we can introduce this glorious Couple, our first and second Moses, within their blessed Tabernacle of Repose; and so we do intend to conclude (though it can never be sufficient­ly accomplished) this high piece of Mosaick Work.