Historie & policie re-viewed, in the heroick transactions of His Most Serene Highnesse, Oliver, late Lord Protector; from his cradle, to his tomb: declaring his steps to princely perfection; as they are drawn in lively parallels to the ascents of the great patriarch Moses, in thirty degrees, to the height of honour. / By H.D. Esq.

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 in∣deed is so proper to its nature, as to be com∣municable: 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 Patri∣arch, so willing to part with some of his spirit, as the Text tells us, he did to the seventy,* 1.1 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

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 Ty∣rany! But this sufficiently argued, that theirs was not the true spirit of prophesie, neither of, nor from the Lord at all: for that no spi∣rit whatsoever can have a true union with God, that has not a commixture of charity, is evident,* 1.2 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 bit∣ternesse amongst men proceed, is it from the more brutal part of man? An ancient Fa∣ther,* 1.3 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 de∣vilishnesse 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 bitter∣nesse amongst men proceed? even from men themselves, Homo homini homo, That alone

can reach this malice; for nothing is so merci∣lesse 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 bitter∣nesse amongst Christians proceed? is it from any principle of faith, or primitive practise? surely no: for the first children, of the Chri∣stian 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 ci∣ment the walls of his Church, be tempered

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,* 1.4 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 de∣signs. 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 uni∣formity in the Church, which has been, and is undoubtedly, the greatest cheat, that ever the Devil invented, to make men run a mad∣ing 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 inchant∣ments. Her painted face, he has now likewise discovered in its pure naturals, to all the

World, and pulled off the vizard of all pre∣tenses 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 mis∣chiefs, his Highnesse's great Mosaick prudence, most timely lookt into, and prevented a∣mongst us. How often have we seen the fu∣rious 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 pi∣tiful 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

Speech afore-cited in the last Ascent; which most heavenly words I thought necessary like∣wise to insert here.

When you were entred upon this GO∣VERNMENT, raveling into it (you know I took no notice what you were do∣ing) if you had gone upon that foot of Ac∣count, To have made such good and whole∣some Provisions for the good of the People of these Nations, for the Settling of such mat∣ters in things of Religion, as would have up∣held and given Countenance to a Godly Mini∣stry, and yet would have given a just Liberty to Godly men of different Judgements, men of the same Faith with them that you call the Orthodox Ministery in England, as it is well known the Independents are, and many under the Form of Baptism, who are found in the Faith, onely may perhaps be different in Judgement in some lesser matters, yet as true Christians, both looking at Salvation, onely by faith in the blood of Christ, men professing the fear of God, having recourse to the Name of God, as to a strong Tower; I say, you might have had Opportunity to have set∣led Peace and Quietnesse amongst all profes∣sing Godlinesse, and might have been instru∣mental, if not to have healed the breaches, yet to have kept the Godly of all Judge∣ments from running one upon another, and by keeping them from being over-run by a Common Enemy, rendred them and these

Nations, both secure, happy, and well satisfied.

Are these things done? or any thing to∣wards them? Is there not yet upon the spi∣rits of men a strange itch? nothing will sa∣tisfie them, unlesse they can put their finger upon their Brethrens Consciences, to pinch them there. To do this, was no part of the Contest we had with the Common Adversary; for Religion was not the thing at the first contested for; but God brought it to that issue at last, and gave it into Us by way of Redundancy, and at last it proved to be that which was most dear to us; and wherein consisted this, more than in obtaining that Liberty from the Tyranny of the Bishops, to all Species of Protestants, to worship God ac∣cording to their own Light and Consciences? for want of which, many of our Brethren for∣sook their Native Countries, to seek their Bread from Strangers, and to live in Howling Wildernesses; and for which also, many that remained here, were imprisoned, and otherwise abused, and made the scorn of the Nation.

Those that were sound in the Faith, how proper was it for them to labour for Liberty, for a just Liberty, that men should not be trampled upon for their Consciences? had not they laboured but lately under the weight of Persecutions, and was it fit for them to fit heavy upon others? is it ingenuous to ask liberty, and not to give it? what greater Hypocrisie, than for those who were oppres∣sed by the Bishops, to become the greatest

Oppressors themselves, so soon as their yoke was removed? I could wish that they who call for Libery now also, had not too much of that Spirit, if the power were in their hands.

As for Prophane Persons, Blasphemers, such as preach Sedition, the Contentious Railers; Evil Speakers, who seek by evil words to cor∣rupt good manners, persons of loose conversa∣tions, punishment from the Civil Magistrate ought to meet with them, because, if these pretend Conscience, yet walking disorderly, and not according, but contrary to the Gospel, and even to natural light, they are judged of all, and their Sins being open, make them subjects of the Magistrates Sword, who ought not to bear it in vain.

O words worthy of the spirit of so great a Prince and Prophet, which I could dwell up∣on to admire! but I am called now away from that admiration; Yet, in the mean time, I must desire leave to wonder at another Prodi∣gy, 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

and naturally derived from the pure Foun∣tain of Gods word: otherwise, methinkes, such tyrannous impositions should rather af∣frighten, 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 know∣ledge 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 dam∣nable.

Vain man, what made the difference be∣twixt thee, and thy weak brother? Was it not free grace? for what hast thou, as the A∣postle demands of thee, that thou didst not re∣ceive? and that God may reveale to him also, in his due time.

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 perse∣cution, 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, om∣nium irritat: Fear is no good Master, and fre∣quent punishments, provoke more ill blood, than they do suppresse. The reason is plain, for men that lie under any oppression, especial∣ly if it be for matter of conscience, though they are at some times possibly wise and tem∣perate 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

most commonly vary their interests, and prin∣ciples.

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 in∣to 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 appear∣ance 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 re∣form any thing in Religion, by humane strength, is quite contrary to the nature of Re∣formation 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 Reli∣gion, 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 de∣fend any Religion, doth but take such cour∣ses, as are condemned by the same Religion, that he would defend.

His Highnesse therefore, alwayes took a

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 obser∣ved likewise, what some Naturalists tell us, That fountains of troubled water, would be cleansed with a Honey-comb, while vio∣lent stirring of them, would but foul them worse.

He reflected frequently upon the Speech of Abner to Joab,* 1.5 Num usque ad internecionem hujus macro defaeviet, an ignoras quod periculosa est de∣speratio? usque quo non dicis populo, ut omittat per∣sequi fratres suos? Shall the Sword devoure forever? Knowest thou not, that it is not a little dangerous to drive men into despaira∣tion? How long shall it be then, ere thou bid the people return from persecuting their Bre∣thren? 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 Phala∣rismes, and leges Draconis.

And though it may be objected, that to give factions the bridle, to entertain and pro∣pagate 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

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, fide∣lem si putaveris facies; The way to make a faithful friend, is to believe him to be so.

But what has prophesying to do with facti∣on? that good spirit sure, cannot be guilty of making any publick disturbance, for it is a spi∣rit of peace. Several prophetick spirits cer∣tainly, and diversities of perswasions, in mat∣ter of Religion, may live and cohabit together, without destruction of one another; and though they come not into one Church, Congrega∣tion, or Meeting-place, yet may converse to∣gether 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

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 Ora∣tion, 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 di∣versities of mens spirits, to this their wonder∣ful accord? For it is against common sense and reason, that ever men shall be one in opi∣nion; 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 im∣prison 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 earth∣quake, 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 unifor∣mity-mongers, be pointed at, as the onely enemies of a State, and this wretched per∣swasion be wrought out of the hearts of men, that they ought to make all men walke that

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 spi∣ritual can apprehend) and until they leave crying for fire from Heaven, against Brethren in the Faith, we shall alwayes have our Chur∣ches, 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 con∣template 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 pre∣tended 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 A∣scent of his, and in obedience to the Divine exhortations of the Apostle, who chargeth us not to quench the Spirit, nor despise Prophesying;* 1.6 and like a true Father of the children of the Prophets, ever supported them, in their their fair, and full liberty, of Prophesying; that

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 with∣in, and Honour without, Love at home, Re∣spect 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 learn∣ing; 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 Vi∣ctories, Wisdom, Government, and Constancy, (the Crown of all.)

Notes

• * 1.1

  Num. 11.24.
• * 1.2

  1 Cor. 13.
• * 1.3

  Tertull.
• * 1.4

  1 Kings 6.7.
• * 1.5

  2 Sam. 2.26.
• * 1.6

  1 Thess. 5.19, 20.