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.

Six Transcendental ASCENTS, To the top of the MOSAICK MOUNT, OR BLESSED TABERNACLE OF REPOSE.

The first Transcendental ASCENT.

MOses being premonisht by God of his approaching end; made his most humble suite unto the Lord, for to nominate his Successor, that the people might not suffer by the vacancy of so great a Charge: and the form of his Petition is very remarkable, which runs thus. Let the Lord God of the Spirits of all Flesh, set a man over the Congregation,* 1.1 which may go out before them, and which may lead them out, and which may bring them in;* 1.2 that the Con∣gregation of the Lord be not as sheep, which have no Shepherd; and the Lord said unto Moses,* 1.3 Take thee Joshua, the son of Nun, a man in whom is the Spirit, and lay thine hand upon him, &c. Then we find this testimony of Joshua afterwards,* 1.4 That he was full of the Spirit of Wisdom; for Moses had laid his hands upon

him, and the children of Israel hearkned unto him, and did as the Lord commanded Moses.

The Parallel.

We have hitherto, throughout all our past Ascents, seen this incomparable pair march∣ing, most amicably coupled, hand in hand to∣gether; as well in all their painful actions, as sufferings. And a glorious spectacle, none sure can deny it to be; I am sure, holy Cyprian tells us,* 1.5 that it is, To see such invincible courages counterbufft with stormes and tempests, on whom it would seem that heaven it self would burst and fall in pieces; to behold two such men, I say, amidst the threats of the air, and the ruins of the world, alwayes standing upright, like to great brazen Colossuses, and scorning them all, as mists, and small flakes of snow. What can we do lesse in such a case, than exclaim with Seneca,* 1.6 Heu quanta sublimitas, inter rui∣nas humani generis, stare erectum! O what a sublimity it is, to be erect in heart and coun∣tenance, amongst the ruines of mankind! and give thanks to God, with Typotius, Quod digni visi sint Deo,* 1.7 in quibus experiretur, quan∣tum humana natura possit pati, That he hath deemed them worthy, to serve as a trial of hu∣mane Nature, to see to how high a pitch it could arrive.

And truly, if we do but rightly consider

the rise, as well as the progresse of these two great Personages, we shall find them exactly to correspond, with that ingenious devise of Lewis the twelfth of France, which was a ce∣lestial Cup, advanced in rayes of Gold, a∣mongst a crowd of eclipses, with this Motto; Inter ecclypses exorior: I rise between eclipses; We have seen, I say, this devise fully verified, in our first and second Moses, and yet their Clemency, and Piety, was alwayes so great, as to pardon and pray for their very eclipsers, and persecutors themselves, like all the an∣cient Martyrs, who when laden with torments, opened so many mouths as they had wounds, to beg a pardon for the very causers, and in∣flictors of them, and more like to Jesus Christ himself, now sitting in the midst of those Mar∣tyrs, and quickning by the effusion of his blood, even those, who had their hands deep in the shedding of it.

We have seen this matchlesse couple, one∣ly Parallel to themselves, in all their most elate, stirring, and astonishing, great actions too, wherein they have ever shewed their courage like Eagles, confronting all stormes; like Lions, which oppose all violences; like Dia∣monds never to be broken; like Rocks, scorn∣ing all waves; and Anvills, resisting all the stroakes of hammers: and in a word,* 1.8 like to nothing so much, as to the River Tygris, which as blessed Ambrose observes, Quodam cursu rapido, resistentia quaeque transverberat, neque aliquibus cursus ejus impedimentorum haeret

obstaculis: amongst all the streams of the earth, hath a current so swift and violent, that with an unresistible rapidity and impetuosity, it combateth, and surmounteth, all the obstacles that can be opposed against it: So the Cou∣rage of these two great and most incompa∣rable Captains, did use to flie through all perils, break through, and work it self a pas∣sage, against a whole world of contrarie∣ties.

We have seen these two super-excellent Persons, in all their eminencies of State, like∣wise, Supreme Magistracies, and Principalities; we have seen them likewise in all the perfe∣ctions of their piety towards, and worship of the Omnipotent, and the renunciation of their proper interests, for the service of the Deity: nay, we have seen them brought up by the Divine hand, to the highest pitch of Prophesie it self, and yet their great souls could not make a stop there, but must mount a little higher; and that indeed is the highest step of all Princely perfection, as we shewed in our last Ascent, to wit, humility and meek∣nesse of spirit.

It is most certain, that great felicities, are so ticklish, that it is much more easie, to live on the dunghill of Job, with patience, than in the management of great Kingdoms with mo∣deration. He therefore is to be accounted truly great,* 1.9 as holy Bernard tells us, upon whom, felicitas si arrisit non irrisit, happinesse has smiled upon, and not cozened; nay, the

Pagan Poet could preach as much as that too,* 1.10 when he cries out, Ardua quippe res est opibus non tradere mares, It is a most difficult thing for a man, not to betray his manners, to a great fortune.

It is doubtlesse the heavyest burden, to bear a great fortune well; we see how apt the spirits of this Age are, to have their eyes dazled with a little sparkle of felicity; their skins are presently puffed up, and their souls drencht in some most dismal pride, and a sad deluge of tyrannies and dissolutions: We have seen our Mosaical spirits of another temper, each of them, like another Abdolomin, who did passe from a Garden, into a Royal Palace,* 1.11 and did handle the Scepter, with the same humility of heart, without either prejudice to the people, or his own authority, as one would do a spade.

This is a vertue indeed, which is but very rarely seen here in earth, but is admired in heaven it self; and it is a vertue doubtlesse which comes immediately from the treasures of God Almighty; and of this, we have seen our incomparable paire of Princes, giving us such an example, as if they were ordained by God, to declare how high Christian perfe∣ction may ascend, by planting of a glorious humiliy, upon the Diamonds, Pearles, Emralds, Rubies, and Saphyrs, of Regal Crowns, and leading in Courts, the lives of Hermits, so commanding greatnesse, and humility, which seldom will admit of any aliance at all, mu∣tually

to kisse, and sweetely embrace one an∣other. Have we not seen, I say, all this suf∣ficiently made out already, and that it is, not possible to find more personal perfectious heapt up in mortal men? Have we not seen, I say, this heavenly paire of most incomparable Per∣sons, onely Parallel to one another, like ano∣ther Castor and Pollux, those happy Constella∣tions of Mariners, from the very first Port of their Cradels, to the secure Harbour of a good old age, sailing through a boundless Sea of Bliss, amidst the stormes of State and War, making all fair weather about them, and en∣couraging us to steer our course after them, if we can?

Nay yet, have we not seen them, what is more strange, like two Phenixes together, yet incorporated, or twined at least, like the Ge∣mini in the Zodiack, flie through a whole heaven of happiness upon earth? Then, whither are we going now? What, are there any Ascents yet higher, for our Mosaick spi∣rits to mount? Surely not, as to their per∣sonall perfections aforesaid, we have said all we can, and seen as much as we can know, un∣less we could take Post upon a Pegasus, and piercing the Empyrean, hire a Convoy of An∣gels, to carry us into the beatifical Heaven, to see the Crowns, and Glories, that they enjoy. Whither is it then, that this Transcendental Ascent will lead us? why surely, to the sub∣lime consideration of those Divine and Super∣eminent indulgencies, priviledges, and

prerogatives, that they enjoyed, by the ex∣traordinary favour of Heaven, towards their later ends, which are no lesse remarkable cer∣tainly, than all their former painful Ascents, before could be; good Princes, like the Sun, shining alwayes forth most gloriously, at their going down.

Now, the first great favour, and principal prerogative, that we find our first great Moses, had indulged to him by Almighty God, was this of our present Ascent, to have the nomi∣nation of his Successor, in so great a Charge: For though the Lord was pleased to elect, yet he commanded his servant Moses to nominate, Joshua to the people, for their Captain, and his Successor.

Now has not the great goodnesse of Heaven been graciously pleased to indulge the very same priviledge, and prerogative, to his late most Serene Highnesse, of glorious memory, our second Moses? First for the nomination of this happy Prince, that is at present placed over us, it is evident, was from his Highnesse himself, though the election of him, as indu∣bitably was from God, as that of the great Joshua before him, was: and this liberty, or supreme power of nomination, was given to his late most Serene Highnesse, by Almighty God, not onely by a private revelation, as the other was; but publickly declared and enacted too, by the Representatives of the people assem∣bled in Parliament, who are presum'd to carry Vocem Dei, the voice of God along with them

likewise: So that on our parts there remained nothing to be done, but to shew our dutiful reception, and active obedience, and to hear∣ken, as the Text of our Ascent expresseth it, to all that he shall say. Sic sui semper erit Ar∣bitrii jubere, sufficiet & nobis sola obsequii gloria, So he shall have the honour still to command, and we will satisfie our selves with the glory of obeying.

But now, whether this way of a Divine ele∣ction to a Monarchy, be better, and of a more ancient right, than to come to it by an Hereditary succession, as to a private Patrimo∣ny (as his Highnesse himself expresseth it) though for my part, I think there is no que∣stion; yet I find it to be a dispute, De trop longue haleine, as the Frenchman speaks, of too long breath, and difficult debate, for our pre∣sent Parallel; So I shall refer it till another occasion, and desire the Reader in the mean time, to accept of his late most Serene Highness his own excellent words (in the Speech before cited) for a full decision of the Contro∣versie.

For if you had upon the old Government offered to me this one, this one thing, I speak, as thus advised, and before God, as having been to this day of this opinion, and this hath been my constant Judgement, well known to many that hear me speak, if this one thing had been inserted, that one thing, that this Government should have been, and

placed in my Family Hereditary, I would have rejected it, and I could have done no other, according to my present Conscience and Light; I will tell you my reason, though I cannot tell what God will do with Me, not You, nor the Nation, for throwing away precious opportunities committed to U S.

This hath been my Principle, and I liked it when this Government came first to be pro∣posed to me, That it put Us off that Here∣ditary way, well looking, that as God had declared what GOVERNMENT he had delivered over to the Jews, and placed it upon such persons as had been instrumental for the Conduct and Deliverance of his People; And considering that promise in Isaiah, That God would give Rulers as at the first, and Judges as at the beginning, I did not know, but that God might begin, and though at present with a most unworthy Person, yet as to the future, it might be after this manner, and I thought this might usher it in. I am speaking as to my Judgement, against making it Hereditary, to have men chosen for their Love to God, and to Truth, and Justice, and not to have it Hereditary; for as it is in Ec∣clesiastes, Who knoweth whether he may beget a Fool or Wise: honest or not, what ever they be must come in upon that account, because the Government is made a Patrimony.

Thus we see, how his most Serene Highness has put it clearly out of question, that an

ordinary fair Election of a Prince, is much better like to prove, than any casual heredi∣tary succession: much more then must an extraordinary, and Divine Election, as ours has been, be more acceptable to God and man, and prove to be more prosperous to the Peo∣ple: But most especially when the whole World, is satisfied in the Divine endow∣ments of the Person Elected, as we have been all, in the behalf of this most gracious Prince, our present Lord Protector, whom his Mosai∣cal Highnesse, has been pleased to nominate, and bequeath to us, for his Successor; and of whom we can conclude no otherwise, than what the Spirit of God has done concerning Joshua;* 1.12 That he is full of the Spirit of Wisdom, for our second Moses has laid his happy hands upon him, so the whole Nation shall hearken unto him, and he shall do as the Lord com∣manded our second Moses: as we shall see more amply made out, in the following A∣scents, and Parallels.

The second Transcendental Ascent.

MOses was permitted, and commanded by God, to nominate one for his Suc∣cessor, that had a very near relation to him, his own houshold Servant, his Mini∣ster, or Menial Attendant in his Family; for so was Joshua, as we find in several places of holy Scripture:* 1.13 as first in the Book of Num∣bers: And Joshua the son of Nun, the servant of Moses, one of his young men, answered and said, &c. Then,* 1.14 It came to passe that the Lord spake unto Joshua the son of Nun, Moses Minister, saying, &c.

The Parallel.

We do not finde in any part of Holy Writ, that the great Patriarch Moses, had any son capable of this great Charge, to succeed him, in the Government of Gods people: There

is indeed, mention of the Circumcision of one, but never any thing more spoken of him; So it is to be presumed, that either he had none living, or at least, as we said before, not capable of so great a Charge.

God Almighty in the mean time, brings this high favour and prerogative, as near to him, as possibly might be, next to the nomi∣nation of a son, which (as it seems) by hu∣mane collection, then could not be.

In the mean time, it may be worth our while, to sit and consider the Transcendency of Divine Favour, and Priviledge, that our great Protector, and second Moses, had in this particular, above his Prototype the first; whilst he has been, as we have seen, permitted, and directed, by God, to nominate his own son; nay, his Eldest son to succeed him in the So∣veraign Charge, the other being commanded to choose, but his Menial Servant, and Mini∣ster, and that was a Divine favour too. Here∣in, I say, our second Moses has out stript his pattern; and our Parallel here must over-ballance the Ascent it self, For so much as a son, and an Eldest son, ought to be above a Servant, in the respect, and reputation, of any Father of a Family, so much more of favour, and indulgency extraordinary, found our glo∣rious Protector, and second Moses, from the hands of God, than that great Patriarch him∣self, his first dear Favourite, the former Moses did.

O stupendious transcendencies of Divine

love! O happy Priviledges of a Prince, and Prerogatives unexpressible! O Soveraigne Favours of Heaven, undeniable! What man living is there now upon the face of the Earth, that can dispute, whether it be not a most sublime instance of the Almighties affections, to any Fathers, it being granted (which I hope will not be denied) that he is the Soveraign Mover, and Architect of our lives and for∣tunes; when he is pleased to propagate their greatnesse, and glories to their children? it being doubtlesse the greatest temporal dis∣pensation, that men of honour can be cap∣able of upon Earth, to have a flourishing Po∣sterity given them by God, which may make them eternally to live in the memory of men, by those most lively images of their ver∣tues.

It has been, we know, observed by the ver∣tuous in all Ages, that those Princes and great Persons, that have lived any way sordidly, or viciously, fatting themselves with the blood and sweat of the poor, or have establisht any Tyrannies in the World, have neither been fruitful, nor fortunate, in their Posterites: and as Nature has ever shewed it self to be scanty in the propagation of beasts of prey, as Wolves and other creatures, designed onely for spoil, and no other use, which would o∣therwise soon bring the earth into desolation: So Almighty God, by a secret oeconomy of his Divine Providence, permitteth not the Princes, or Potentates, who have made them∣selves

disturbers of the Publick peace, and in∣fringers of Laws, both Divine and Humane, (whereof they ought to be Protectors) should make the brutishnesse of their savage souls, to survive them in their Posterities.

Now, not to go far from home for an ex∣ample, nor yet much distant from the present Age; I shall produce for an instance, of this great truth, a late Prince of our own, that was Henry the Eighth, who whilst he lived, made all Laws his slaves, and his passions his Ma∣sters, as unquestionable a Tyrant, as ever breathed, who left three children, that all suc∣cessively sate in the Throne after him, yet none of them had the power to propagate any issue to perpetuate him, nor yet so much as to erect a Tomb for him; and he can to this day, boast of no other Monument to record his me∣mory to the World, but the same which he left behind him,* 1.15 who did make his ambitious brag of the burning of Diana's Temple: and which is most to our present purpose, though hinted before, again to be noted; after his death, as if the Lord would explicate his own indignation, and with his dreadful hand had, written upon the walls of his Palace, Mane, Thekel, Pharez, as his Divine Judgement a∣gainst him, and all his posterity; all his then hopeful and very glorious stem, and branches, were soon withered away or cut off, without any issue at all, and the Crown and Scepter was so, quickly translated to another Name and Nation, quite contrary to the Tyrants

intentions, and the projects both of his will, and Statute.

Then what has been the Catastrophe, or sad issue of that Family too, for treading in his most unfortunate foot-steps, we of this Age, have fully seen; for no one of them, that I know of yet, has died a natural death, and the last prince we had of that Line, lost his whole head-ship of the Church, with his Pre∣rogative and Soveraignty over Laws, so much desired and contended for, in those dayes, up∣on a pitiful Scaffold, erected before the Porch of that Palace, where his impious Predecessor, that Henry the Eighth, the first of all Kings in∣habited, and his body by a strange provi∣dence, without any forefight or contrivance of man at all, was carried to Windsor, and there deposited in the same Vault with him. Then look upon his disastrous issue, and we shall finde, his whole posterity too, has been so ex∣terminated here, that there is not so much as the print of a foot-step of them left to be seen amongst us.

This one instance, I say, that we have star∣ted, so near our own doors, though it might serve for all; for as the judicious Spaniard tells us, En los casos raros,* 1.16 uno solo exemplo haze experiencia, In such rare occasions, one ex∣ample is enough to prescribe, and to make ex∣perience: and the acute Philip de Commines,* 1.17 observes, That the example of one sole acci∣dent, is enough sometimes to make men wise: yet I could alledge a thousand more to this

purpose, if the necessity of our main businesse would permit: but I must hasten.

Now, on the contrary, observe how Ec∣clesiasticus prophesies,* 1.18 With the seed of the righteous shall continually remain a good inhe∣ritance, and their children are within the Cove∣nant:* 1.19 Their seed stands fast, and their children for their sakes:* 1.20 Their seed shall remain for ever, and their glory shall not be blotted out. And we have as clearly found in our experience, that all those Princes, and great Persons, who have arranged themselves, within the lists of Sanctity, Modesty, and the observation of Laws, the Lord hath as it were, immortaliz'd their bloods, in their happy Posterities, as we do now see it made good, in this our precious Parallel, and might in many thousands more of Royal, Princely, Noble, and Illustrious Fa∣milies besides, which I have as little liberty at present to produce: so shall refer to every Readers more particular observation: whilst I that write, and every temperate person, I hope, that reades, shall rest abundantly satis∣fied in the point, that it was a most irrefra∣gable favour of God Almighties towards us, as well as his late most Serene Highnesse, to give him leave, and to direct him, to establish his Throne in the best of his own blood, and to leave a Prince behind him, to govern us, that he was certain, was so much of his own heavenly make, that he can never degenerate from those his high, holy, and most heroick vertues; as we may see more at large, in the succeeding Ascent, and Parallel.

The third Transcendental Ascent.

MOses drawing nearer towards his death, had the honour and favour,* 1.21 to be com∣manded by the Almighty, to lay his holy hands upon his Successor Joshua, and to blesse him, and to put some of his honour upon him,* 1.22 that all the Congregation of the children of Israel, might be obedient, &c.

Then the Lord commanded Moses to charge Joshua, and encourage him, assuring him, that he should go over before his people, and that he should cause them to inherite the Land which he should see.

And last of all, when Moses was upon the point of his departure,* 1.23 the Lord himself was pleased to condescend, to give to Joshua this particular Charge, before Moses his own face. Be strong, and of a good courage, for thou shalt bring the children of Israel into the Land which I sware unto them, and I will be with thee: Now all this could not but be a most extraordinary comfort,* 1.24 as it was a high transcendent prero∣gative, to the departing Patriarch.

The Parallel.

That this was a most Princely, and Supreme priviledge, which our first Moses by the favour of Heaven, enjoyed; to lay his hands upon, blesse, and put some of his own spirit upon his Successor, in his life time; I presume, none will dispute, and as little can any man, I hope, doubt, but that our second Moses too, was in∣dulged by God a Parallel prerogative, and did the very like, to his most gracious Son and successor: knowing him, as we all have done, to have ever been, a most prudent, pious, and indulgent Father of his Country, and so by consequence, he must have been much more of his own Family, and most of all of his Eldest Son, who was not onely to be the Head of that, but of three Kingdoms, and other vast Dominions, and Territories, thereto belong∣ing.

Nay, that he did actually part with some of his honour, to put upon him, in his own life time, was made notoriously evident, in his re∣signation of that high Title of Chancellor of the Universitie of Oxford; I say again, high Title, and take it to be the highest, next to the Soveraignty it self▪ that Eng∣land can afford. Who can imagine it lesse, that knowes that University to be one

of the four Cardinal, most Ancient, Famous, and Flourishing Universities, in the Christian World? that has been ever acknowledged by Forreigners themselves, to have been the hap∣py Seminary of the greatest spirits, which have held predominance in all manner of Learning, and Sciences, and was ever lookt upon, as the glorious Altar of the Sun, from whence light was wont to be borrowed, to illuminate all o∣ther lamps. To be the Head, I say, of this most glorious Body, who can deny to be equal to so great and good a Father to give, and to so hopeful and gracious a Son, as was this our pre∣sent Protector, and second Joshua to receive?

Then as to the other part of this grand Mo∣saick Prerogative, held forth in our Ascent, lesse doubt sure must be made, that his late Highnesse was most thoroughly assured of the great worth, and due deserving of his Successor, as also of his great felicity and prosperous suc∣cesses, in all his future undertakings.

First, by reason of his Highnesse his great illuminations, and particular revelations, that he had from God himself, (as we have suffi∣ciently seen in all his actions before) which certainly could not fail him now, in so impor∣tant an affaire as this, that so nearly did con∣cern, the happinesse of so great a people.

Secondly, he that had so clear and thorough an inspection, into the aptitude of all his Of∣ficers, that he employed, as we have likewise seen in those Ascents, that treat of his Election of them, how could he choose but have an in∣sight

extraordinary into the due merit, and high deservings of his own Son? None sure can imagine his inspired wisdom to be capable of such a defect, that are not themselves like those old Monsters, called the Lamiae, which were alwayes blind within their own doors, and could onely make use of their eyes, when they were from home.

Then lastly, how could he be unknowing to those perfections, which all the Nation has been so satisfied in, for these many years? that he has been with reverence lookt upon, and admired, as an Angel descending from Heaven, and vouchsafing to let himself be inchased, within a humane body: a Prince of so incom∣parable sweet and excellent disposition, that he may be worthy indeed to be called the dear delight of God, as well as man. And that this was the judgement of all the World concern∣ing him, I shall instance in one person for all, who was not long since a member of that most beautiful body, before mentioned, I mean that most famous, and flourishing University of Ox∣ford; who drew an anagrammatical Prophesie out of Virgil, foretelling the glorious Fate of this happy Prince, now near two years since, and presently upon his acceptance, of that most unvalueable honour, to be their Chancellor; which because has proved so exactly true a Prophesie, I have thought fit to publish my friends paper, to the perusall of all the World, and insert it here, presuming that neither he, nor any wise man else, will be offended at it.

Celsissimo ac Gratiosissimo Do∣mino, Domino Richardo Cromvel, Seremissimi Domini Protecto∣ris Filio Primogenito, & Ce∣leberrimae Academiae Oxo∣niensis Cancellario Honoratissimo. Anagramma Genethliacum, & EPITHALAMIUM.

O Richarde Cromvel, magnus es, & Majori nubis. Chara Dei soboles, Magnum Jovis Incre∣mentum.

SIccine Virgilius, credendus Numine plenus? Quis furor inflatus, sacrum rapit usque Pro∣phetam? Ʋt Nobis tua clara, vetus, Natalia, Vates

Praedicat, simul & sponsam? Quae deni{que} Major Cum siet, at{que} etiam (verè) tu Magnus habendus, Quid tua Progenies fuerit, nisi Maxima, Princeps? O Fortunatos (Natâ istâ Prole) Britannos! Noster Oliverus Magnus, Sic ut usque virere Possit, & aeternos, aetate, requireret annos! Hoc sceptrum semper quatiat, Cromvellia Proles; Vivat, & Imperium teneat, Primo vel ab Ortu Solis ad Hesperium Cubile, sic Anglia vivat.

Sic vovet, optat, & Prohpetizat Amplitudinis vestrae Servus Observantissimus.

To the most Illustrious Lady, of the Thrice Noble Lord, My Lord RICHARD CROMWEL. An Explication of the Virgilian ANAGRAMM.

Madam,

THough Virgil ben't much your acquain∣tance, yet You must confesse, you owe him no small debt, Thus to foretel your Princely Husbands Birth, His Fortunes, and his Honours upon Earth; Your Name and Marriage too; all which does lie, Wrapt up, we see, in's Antique Prophesie. He calls your Lord, Great Increment of Jove;

What then must th' issue be of your chast love? He's great we know, and you a Major see, How can your Children less than Maxims be? On those fair Pillars, our Protector stands, You give him Rulers, over Seas and Lands. Your swelling Womb's, the Cushion, where he leanes, And findes himself eternal by your means. So may your Olive branches flourish still, About Great Oliver, and his Thrones up fill.

So prayes, and Prophesies,

Madam,

Your Ladiships most obedient Servant.

Now, for his most Serene Highnesse his happy Birth, there is none sure will deny it, to be great as his, that pretended his ex∣traction from mighty Jupiter, and we may more truly say of him, than could be fancied of those old Heroes, that Deus est in utroque Parente, God was apparently in each Pa∣rent.

Then for his blessed Marriage, the next thing pointed at in the Prophesie, that can be comparable to nothing more, than to the sa∣crifice of Juno, where the gall of the offering was never presented. There was so faithful and pure a love, observed to be on both sides, that the Noble spirit of the one▪ lived wholly in the other; and as the Flowers of the Sun▪ perpetually followed the motions of each o∣thers heart, so they still continue to court each the others vertuous dispositions.

All this, I say, is the Anagrammatical Pre∣diction of Virgil himself; and as to those sub∣lime Honours, and Fortunes, which his High∣nesse has since arrived at, all that proves to be my friends proper Prophesie. Now, whe∣ther Virgil, or my Friend, were the greater Prophet, let the World judge, whilst I shall satisfie my self, with that great felicity, which our second Moses took in the contemplation of his most gracious Sons, and Successors per∣fections: upon whom methinks, I see him in his old Princely, and Fatherly Majesty, now looking down from the top of the holy Mount, encouraging his most excellent son, to climb

up after him, and keep the track of his A∣scents. Nay, methinks, I hear God Almighty himself, speaking to his now most Serene Highnesse,* 3.1 as he did before to Joshua. There shall not any man be able to stand before thee, all the dayes of thy life, as I was with my second Mo∣ses, so I will be with thee, I will not fail thee nor forsake thee;* 3.2 Be strong and of a good courage, for unto this people shalt thou divide for an In∣heritance, the Land which I sware unto their Fa∣thers to give them: onely be thou strong, and very couragious,* 3.3 that thou mayst observe to do accor∣ding to the Law, which Moses my Servant com∣manded thee; turn not from it, either to the right hand,* 3.4 nor to the left, that thou mayst pros∣per whithersoever thou goest. This Book of the Law shall not depart out of thy mouth, but thou shalt meditate therein, day and night; that thou mayst observe to do according to all that is writ∣ten therein; for then thou shalt make thy way prosperous,* 3.5 and then thou shalt have good successe. Have not I commanded thee? Be strong, and of a good courage, be not afraid, neither be thou dismayed; for the Lord thy God is with thee whithersoever thou goest.

Thus was the Lord pleased to discourse with Joshua: And now methinks, I hear all the people of this Land crying out, to our most Serene Prince, and Protector, just as the children of Israel did there, likewise in the same Chapter,* 3.6 to their General Joshua. All that thou commandest us, we will do, and whither∣soever thou sendest us, we will go, according as we

hearkned unto Moses, in all things, so will we hearken unto thee;* 3.7 onely the Lord thy God be with thee, as he was with Moses. Whosoever he be that does rebell against thy commandment, and will not hearken unto thy words, in all that thou com∣mandest him, he shall be put to death;* 3.8 onely be strong, and of a good courage.

With these Divine speeches, made by God himself, and his instruments the people, upon the inauguration of Joshua, methinks I hear our present Lord Protector, and Princely se∣cond Joshua, treated at this very day.

What Divine documents his sacred Highness has received from the Almighty, are onely yet betwixt the Lord, and his own most se∣rene soul but what the people say every where, we are all ear-witnesses sufficient: the people, I say, who have ever lookt upon him, as the dearest delight of their eyes: and as the Ora∣tor said of his Emperour, Constantine,* 3.9 Magis magisque visus expetitur, & (novum dictu) vel prae∣sens disideratur: The more he is seen, the more he is lookt after; and, which is more strange, though he be still present with them, yet he is alwayes most greedily desired, and longed for by them: Insomuch, that I dare boldly say, had the election of a Prince been put to the Popular choice, and all the prime spirits of the Nation, had been cull'd out, to pretend for the Protectorat, his most serene Highnesse, that now is, would have been the person, that they must have pitched upon by Universal vote, and carried to the Throne, where he is

seated now, with General joy, and acclama∣tions. A Prince he is, without flattery be it spoken (for he is known to be so) of most in∣comparable great piety, & most worthy parts: A Prince, I say, wise as Apollo, beautiful as an Amazon, and valiant as Achilles; and ha∣ving over and above all that, the sacred spirit of wisdom, courage, and devotion, of a Joshua, and coming to the Helme of this Government, as we have seen, by Divine institution, as he did into that; Who can at all doubt, but at the sight of such supreme, excellent, and most ce∣lestial qualities, Walls and Cities impregnable, shall fall before him too; Gyants shall wax pale, and be discomfited; Rivers shall retire back, the Sun it self shall stand still, and as many Kings shall undergoe the yoke? And to this, all England shall say, Amen.

The fourth Transcendental Ascent.

MOses was by the great favour of the Al∣mighty, permitted to see the promised Land: First the Lord commands him Thus; Get thee inup to the top of Pisgah, and lift up thine eyes Westward, and Northward,* 3.10 and Southward, and Eastward, and behold it with thine eyes. Then when the time of his depar∣ture came, we find, that Moses did accord∣ingly go up from the plain of Moab, unto the Mountain of Nebo, to the top of Pisgah,* 3.11 that is over against Jericho, and the Lord shewed him all the Land of Gilead unto Dan, and all Nap∣thali, and the Land of Ephraim, and Manasseth, and all the Land of Judah, unto the utmost Sea, and the South, and the plain of the Valley of Jericho,* 3.12 the City of Palm-trees unto Zoar: and the Lord said unto him, This is the Land which I sware unto Abraham,* 3.13 and unto Isaac, and unto Jacob, saying;* 3.14 I will give it un∣to thy seed: I have caused thee to see it with thine eyes, but thou shalt not go over thither.

The Parallel.

There is no man will deny sure, that this was a very transcendent favour and privi∣ledge, indulged by God, to this blessed Pa∣triarch. And has our second Moses received lesse favourable kindnesse from the hands of the Almighty? Nay, has he not in this too, infinitely outgone the prerogatives of his Pat∣tern, and great Prototype? Yes certainly, as far, as fruition can exceed an expectation, or a possession surpasseth a bare prospect onely; so much more of priviledge and favour, did our second Moses find, from the goodnsse of his Heavenly Father, and receive, beyond the former: For the sacred Text most plainly affirmes, that the great Patriarch Moses, was permitted onely to see the Land of Promise, and take his bare view, of that beloved Coun∣try of sweet Canaan, or Palestine, then flowing with Milk and Honey, and towards which, he had been above forty years a marching in the Head of his most mutinous, and troublesome Army, yet not suffered to enter.

But has not our sacred second Moses made his entry? Has he not onely entred, but en∣joyed for divers years his land of Promise? Has he not driven out all his enemies before him, and made so happy an end of his great

Works, as to have been well and securely set∣led, in the quiet possession and government of his acquired Dominions, and Territories? Nay how much more advantageous was this favour to his late Highnesse, in respect of his Successor too, than that which his Archetype, the former Moses had. His late most Serene Highnesse, we see, has left his Princely Son to succeed him in a cleer estate, and free from any incombrances, either at home, or abroad: and indeed those few forraign broyls, that we are ingaged in, may be rather called his most Serene Highnesse his sports, and pretty diver∣tisements, than any matters of troublesom bu∣sinesse, and must prove to be more profitable than dangerous: Whereas the former good Moses, left his succeeding Joshua, not a foot of land, but what he was to fight for, and could make him indeed heir apparent to nothing, but his sword: and leave him, as it were, a meer Souldier of Fortune, to cut his way out to his expectations. Though this was very true, that the Divine Patriarch knew full well, that the Lords promises, and blessed providence would be to him a most secure in∣heritance; yet none can deny, that this fa∣vour of Heaven must in any indifferent esteem, fall short of that, which was vouchsafed to our second Moses, as much as an estate that is litigious, and imbrangled with law suits, is to be undervalued to a cleer one, that is in quiet and undisturbed possession; or the miserable condition of war, is worse than the most happy

halcyon state of Peace. Are not these Transcen∣dencies indeed? so strange and copious privi∣ledges & prerogatives, that the great goodness of Heaven, never indulged more to any man, than it has done to our second Moses, in which he has so far outgone his very Original Master, that grand dear Favorite of Heaven himself, our first Moses; that we may securely say, that Moses himself has fallen as short of his late Highnesse, our unparallel'd Protector, in some of these divine indulgencies, as he our glori∣ous second could fail in perfection of Parallel to the blessed first, in any of the former diffi∣cult Ascents. But I cannot now insist upon them, for I do find that our discourses have swell'd already to too big a volumn, so it is time to withdraw into the Tabernacle of Re∣pose, and there set up, if we can, our rests with theirs.

The fifth Transcendental Ascent.

MOses is now mounting of his last living Ascent, for the Holy Text tells us,* 3.15 that he went up from the Plains of Moab, into the Mountain of Nebo, to the top of Pisgah, over against Jericho, &c. And after he had sa∣tisfied himself with the fair prospect of the Promised Land, he willingly steps into his so much longed for Tabernacle of Repose.* 3.16 So Moses, the servant of the Lord, died there in the land of Moab,* 3.17 according to the word of the Lord. And he buried him in a Vally in the land of Moab, over against Beth-peor,* 3.18 but no man knows of his Sepulcher unto this day. And Moses was a hundred and twenty years old,* 3.19 when he died, his eye was not dim, nor his na∣tural force abated. And the children of Israel wept for Moses, in the Plains of Moab thirty dayes: so the daies of weeping and mourning for Moses were ended.

The Parallel.

Thus we see, how our pious Patriarch has no sooner taken order for a sufficient successor for himself, and a convenient Captain for his people, but he does most readily dispose him∣self for his last great journey, and Ascent, and most cheerfully marcheth up the fatal Mount, whilest every step that he took, drew blood from the hearts of his poor, disconsolate, and most afflicted people, who followed him with their eies, where they could not with their persons; nay made their tears to reach him, when the sight of their eyes had lost him, forcing those floods, contrary to the course of other waters, to run violently upwards, and with an ascending stream, bedew every foot∣step of their precious deer Prince, and belo∣ved Patriarch. All the happy joys, and tho∣rough contentments that they did receive from their brave new Master, and Captain General Joshua, could never make them forget their old dear deliverer, and conductor, Moses. So true it is, what is observed by all Astrologers, that every Planet which has its exaltation in one Sign, finds ever its counterpoises in ano∣ther; nor can there be any good successe in humane affairs, on one side, but it is presently

paid on the other, with some discontent. Just thus, and no otherwise, did our great Pro∣tector, and gracious second Moses depart from us: who receiving from the Almighty the summons of his approaching death, whilest he was in the plains of Moab, in his House or Palace of Country retirement, as speedily and cheerfully as the former Moses did; prepa∣red himself to march up to this Metropolitical Mount, even to the top of Pisgah, his own Palace here: where after he had appointed his happy Successor, and taken careful order about the affairs of these Kingdoms, as well as of his own Family, and taken leave of all his Friends and Familiars, and dearly beloved Army, her rendred up his soul to his God and Saviour, as sweetly as little children use to fall asleep, upon the breasts of their Nurses; leaving us in the mean time drowned in the deluges of our own tears: and the sorrow was so general, that one would have thought that every house was bearing of their first born to burial, nothing was to be seen amongst us but tears, nor heard but groans, yellings, horrors, astonishments, and representations of death. And whereas the people of Israel, mourned but thirty daies, for their Moses, we have la∣mented the losse of ours, more than thrice thirty daies, and yet are not wearied with weeping, but dolori etiam fesso, stimulos addidi∣mus novos, we have set spurs to our tired sor∣rows, and upon any occasion of his mention∣ing, those flood-gates are so continually open,

that they have almost made an inundation upon us, and we may still see him sailing through all the good peoples eyes of the Na∣tion, and floating upon the salt waters, that himself has made. For my part, I must profess that whilest my Pen is passing over this story, I cannot choose, but commix the sorrowful water of my eyes, with my mourning ink, so may be pardoned, I hope, if at present I write any thing disorderly, as indeed I have done all, but cannot doubt that the candour of those spirits, which are touched with the like passion, will out of pitty pardon mine. Nay, indeed, what English man is there that would not be out of love with life, since he has pleased to embrace death, satis enim vixit, qui vitan cum Principe tanto explevit,* 3.20 for has he not lived long enough in this world, that can be so happy, as to march out of it, in the com∣pany of such a Prince? But I must confesse I am to blame, nor can I but rebuke my self, as it is fit I should, before I can reprove others for this unruly, unchristian, and, indeed, un∣reasonable passion.

For first it is a most manifest repining both against the hand of God, and him, for the Lord has now placed him in his happy Tabernacle of Repose, and absolv'd his immortal soul from all the toilsome fetters and ligaments of flesh, as the divine Plato, though a Pagan, well expresseth it, when he saies, Pater misericors illis mortalia vincula faciebat, God herein, saith he,* 3.21 hath most mercifully provided, like

an indulgent father; for seeing that the soul of man was like to be shut up within the body, as in a prison, he hath in his great mercy, made its chains to be mortal. How much more, then, ought we Christians to apprehend the happinesse of death, that know that very day, which we account the last of our lives, is to be the first of our felicities; nay it is to be the birth of another eternal day, which must draw aside the Curtain, and discover to us the great∣est secrets of nature: it is the day that must produce us, to those great and divine lights, which we behold here onely, with the eye of faith, in this vale of tears and miseries. It is the happy day, which must put us between the arms of the Heavenly Father, after a course of an unquiet life, turmoiled still with storms, and so many disturbances.

Who is so sottish as not to see, that we are at this present, in the world, as in the very belly or womb of nature, like little infants destitute both of air and light, and can onely look to∣wards, and contemplate the happinesse of bles∣sed souls separate from bodies. What pleasure must it be then to go out of a dungeon so dark, a prison so streight, from such infinite ordures and miseries, to enter into those spa∣cious Temples of eternal splendors, where our being never shall have end, our knowledge shall admit no ignorance, nor love or joy suffer a change.

The old Poets themselves did alwayes fancy,* 3.22 that there was some happinesse extraordinary

in death, which the gods, as they said, did cunningly conceal from us, that men should endure to live; they are the very words of one of them, Mortalesque, dii caelant, ut vivere durent, felix esse mori. Other Hea∣thens there were, that by meet force of Phi∣losophy could tell us, that the body was to the soul,* 3.23 as the shadow of the earth in the eclipse of the Moon: and do we not see how this bright Planet, which illuminates our nights, seems to be very unwillingly captivated in the dark, but labours and sparkles with striving, to get aloft, and free it self from those dull earthly impressions: So did his late Highnesse his most illustrious and faithful soul, most readily untwine and disingage it self from his body; well knowing it had a much better house, in the inheritance of God, which is not a manufacture of men, but a monument of the hands of the great Artificer, where he will be much more delighted, to see the Sun, Moon, and stars, and all the Elements under his feet, than he could possibly be here, with beholding them over his head. In short, who would think it much (I am sure his Highnesse did not) to give up the life of a Pismire (for the greatest Prince's upon earth, is no better) in exchange for immortality? he had alwayes, we know, like a good Christian, death in his desire, and life in patience.

This truly I should presume sufficient to satisfie and comfort any reasonable Christians, for the losse (as we call it) of his late Highness:

But setting Christianity aside, methinks it should be satisfactory enough for common men, to consider, that as the Poet tells us, Lex est, non paena perire,* 3.24 and what the Philo∣sopher assures us; that mors naturae lex est, mors tributum officiumque est mortalium, death is a law of nature, no punishment, it is the very tribute, and duty of mortals: And what Plu∣tarch, not more elegantly, than truly, con∣cludes, Homines sicut poma, aut matura cadunt,* 3.25 aut acerba ruunt, Men, like Apples, must ei∣ther fall ripe, or be pulled down green and sower.

Now I would fain know, what have we to complain of? Did not his Highnesse live to a very fair, and good old age, to a true Mosaick maturity, For, as was said before, if by Chronological Computation, our second Moses, his forty years, were parallel to the fourscore of the former when he came into publick em∣ployment, then his threescore and upwards, when he came to dye, stands still parallel with the others hundred and twenty: and as for their strength of body and mind, none can affirm him to be lesse his parallel to the very last: For his Highness eye was not dim, nor any of his natural force abated.

Thus his gracious God, and benigne nature plentifully provided, for that great and most incomparable person, that his most invincible spirit, should never quaile under any sensible decay of flesh.

What more of favour, I would fain know,

could his most Serene Highnesse receive from the bountiful hands of Heaven? Yet some spirits there are, so disposed to quarrel with the Almighty, that they will not yet be satis∣fied in the divine dispensation, but think, and say, (I pray God not impiously) that the hea∣venly and eternal Father, should have permit∣ted some more time of life to a person so deserving it; but let them remember, that mors aequopede pulsat,* 3.26 and that intervallis di∣stinguimar, exitu aequamur, greatnesse nor good∣ness neither can give any priviledge from death, mors omnium par est, per quae venit diversa sunt, id in quod desinit, unum est, death, though by se∣veral waies, brings all to the same end. These considerations sure, though drawn from meer Heathens, would be enough to satisfie any common understandings of men: but these quarrelsome persons, that we speak of, sure are of opinion, that all happinesse is determi∣ned to this poor life; and are, I fear, very neer akin to those, whom Plato calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 3.27 whose souls are so great lovers of their bodies, that they would tye themselves to their flesh, as closoe as they could, and after death would, as he prettily expresseth it, still walk round about their bodies, to see if they could find a passage into them again. How much is this pittiful humor of Christians, below the di∣vine Philosophy of Pagans themselves? Amongst whom we find, that there were a certain peo∣ple, who by positive laws, forbad any man of

fifty years of age, to make use of the Physi∣tian, saying, that it discovered too much love of life: and yet some Christians we find at the age of fourscore, who will not endure to hear a word of death: but of this sad sottish temper, we know his Mosaical Highnesse was not, he never valued the putting off his life, more than the shifting of his shirt, and when he received his citation from Heaven, he as readily obeyed, as his Master Moses did, to ascend his fatal Mount: I pray you then be quiet you cruel friends, and do not disturb his honored dust, now sweetly resting in his Tabernacle of Repose; for if you consider rightly, you are bound, as the Orator tells you,* 3.28 Non tam vitam illi ereptam, quam mortem donatam censere, not so much to think him bereft of life, as to have been endowed with death, in a ripe old age, and after the enjoyment of the fruits of all his labours.

Hath not this most incomparable person, resembled truely the great Ark in the deluge, which after it had borne the whole World in the bowels of it, amongst so many storms, and fatal convulsions of nature, at length reposed it self, in the Mountains of Armenia? So this most admirable Prince, after he had carried in his heart, and entrals a spirit, great as the uni∣verse it self, amonst so many tears, dolours, and cruel acerbities of contradictions, and had delivered himself of that painful burthen, that is, had brought forth our most happy

and establisht peace, he stopt upon Mount Nebo, and from thence went to take his rest, in the Mountains of Sion.

Thus the Lord, like an indulgent Father of a Family, sends his servants to bed, so soon as they have done their work: it being all the justice and reason in the World, that they who rise betimes to serve him, and work hard all the day for him, should go in as good time, to sleep with him.

Let us I beseech you therefore passe over this death, in the manner of holy Scripture, which speaks but one word onely of the death of so many great personages. Let us never so much as talk of death in a subject so wholly replenisht with immortality. O what a death is that, to be esteemed, to see vice and sin trodden down under his feet, and Heaven all in Crowns over his head, to see men in admi∣ration, all the Angels in joy, and the arms of God ready to receive him, and fully la∣den with recompenses for his great ser∣vices.

Nay, that the Lord did purposely and ex∣pressely intend to make his Highness his death appear to be a most signal reward and perfect victory to him, and that he should carry off the spoiles of life it self with more triumph, than ever mortal did, is made manifest in that it pleased his divine Majesty to take him to himself, upon that most memorable day, the third of September, the greatest day of all his

humane glories: that he was pleased to put an end to his life, in this World, that very day that he had got such an immortality in fame: to set a period to his labours that very day, that he had performed so many Herculian ones, for the glory of his God, and his Coun∣tries good; and to crown his daies with so glorious a close, nay to give him a heavenly Crown, that very day that he had gotten so many earthly ones, and loaden his Victorious Temples, with so many flourishing Laurels of eternal renown,

Then for the glorious burial of our second Moses, though we cannot hold up our Parallel to the heighth of that honour, which the first had, to be conveyed to his grave by God him∣self, and put into the earth by those Almighty hands, which had made him out of it; yet we may say, that he was interred with as much state, and carried to his mother earth, with as much solemnity, and magnificence, as ever person in the World was; nay his very Effigies was honoured, with so great a reverence, as if some divinity had attended the Royal pro∣cession.

And yet this is not all the glorious Sepul∣ture that his Highnesse had, for what the Orator said of his Prince, we may, mutato nomine, most aptly conclude of him. Totum nec capiet Olivarium, brevis ista tumuli clausura, Britannum nomen & pectus unumquodque nobile, vivum stabit defuncto monumentum: vivet ipse

suo letho superstes, multam aetatem feret etiam mortuus, gloriaeque plenus deducetur ad Posteros, &c. The whole great Oliver cannot be con∣tained, within so scanty an enclosure, as is the vault that holds his body, the British Name it self, and every noble breast of the Nation, shall stand a living Monument to his me∣mory.

Thus shall his Highnesse outlive his death, and grow great in glory, whilst he is consuming in his grave, and be conveighed into the arms of posterity, with everlasting acclamations. Good Princes, as well as Poets, find their ho∣nours to swell from their last ashes, and like Phoenixes spring afresh, from their funeral Piles, as we shall more at large make out, in our next, which is our last Mosaical Ascent, and closing Parallel.

The sixth and last, Transcen∣dental Ascent.

MOses built himself a Monument in the hearts of all his people, and left a bles∣sed Memorial behind him; and all this was attested, by the Spirit of God himself, af∣ter his death, expressely assuring us, that there arose not a Prophet since in Israel,* 3.29 like unto Moses, whom the Lord knew face to face: in all the signs and wonders which the Lord sent him to do in the Land of Egypt, to Pharaoh, and all his servants, and to all his Land, and in all that mighty hand, and in all that great ter∣ror, which Moses shewed in the sight of all Israel.

The Parallel.

Thus the Lord is pleased to make the me∣mory of his Saints precious (in the language of the Spirit) as sweet ointment poured forth; for we see here, how he will make his dead servant Moses to ascend still in this World, by the fragrancy of his memory: and indeed it

is the last Ascent, that humane perfection is capable of; to mount up, after a blessed death, to a happy and honourable remembrance a∣mongst men; a most particular grace and pre∣rogative, which the Divine goodnesse indul∣geth to none, but to his most dear ser∣vants.

For some there are (as Ecclesiasticus not Apocryphally observes) which have no me∣morial at all,* 3.30 who are perished, as though they had never been,* 3.31 and are become, as though they had never been born, and their children after them; but the righteousnesse of merciful men, hath not been forgotten, &c, Then again their bodies are buried in peace, but their name liveth for evermore;* 3.32 nay further, the people will tell of their wisdom,* 3.33 and the Con∣gregation will shew forth their praise.

Has not our most Serene second Moses, re∣ceived this precious Transcendental favour likewise, from the hands of his gracious God? has he not so filled the mindes and mouthes of all the good people, of the Nation? that they have nothing almost left to think, and speak on, but the memory of their late great Pro∣tector? Insomuch, that we can compare this glorious Ascent, of his Highnesse his happy death, to nothing so properly, as to the expi∣ration of the Phenix, upon the Mountain of the Sun, in the sweet odours of his heroick vertues.

O what a memory has his Highnesse left us, of his unspotted piety, and undefiled policy,

amidst all the depravations and corruptions of the Word! O what a memory has he left us, of his arriving to the highest honours, and dig∣nities, by flying them, and to have ennobled all his Charges, by the integrity of his man∣ners! O what a memory of a life lead truly according to Christianity, that has alwayes daunted the most audacious Libertins, and like a Divine Mirrour, killed Basiliskes, with the repercussion of their own poison! O what a memory has he left us, of having governed a Church and State, so as if it had been a clear copy of Heaven, and an eternal pattern of holy Policy: holding himself alwayes to those heavenly Poles of piety and justice, that sup∣port the great policy of the Universe; esteem∣ing them, as Democritus did, the two divini∣ties of Weales publick, or great wheeles, upon which, all the affaires of the World were to move, so establishing himself still upon those holy Columnes; as the one, has given him immortality with God, so the other has per∣petuated his memorial amongst men!

O what a memory has he left behind him, of having borne upon his shoulders so happily, all the interests and glories of this Nation, and the very moveables of the House of God! O what a memory has he left, of having so ma∣ny times trampled the heads of Dragons under his feet, and rendered himself the wonder of the World! For who indeed is it, but must remember, how this brave, valorous, and Princely person, who was to joyne the king∣dom

of his vertues, to the force of his armes, was alwayes of so vigorous and sublime a spi∣rit, that he measured still, all his most difficult undertakings, by the greatnesse of his own courage, and like a Caesar indeed, but more like a true Moses, resolved to break through all obstacles, to Crown his inspired pur∣poses.

O what a memory of a blessed death, in a good old age, and full fruition of all his la∣bours! to have died, as in a field of Palmes, and all planted with his own hand, manured with his constant industry, and water'd with his own painful sweats!

O what a memory after death, to be ac∣knowledged by all, to have built himself be∣fore his death, a most stately Tombe, stufft with the precious Stones, of his own most good∣ly and incomparable vertues! all which right∣ly now to represent, would require a recapi∣tulation of all our Parallels, and take up a bulk bigger, than this small Volume is in∣tended to bear. And it is enough I conceive to our present purpose, to say, that this Na∣tion, shall for ever preserve the memory of him, as of a Prince, that has proved it possible, though miraculous, to hold a conjunction of piety, with the Supreme power, and Sove∣raign authority, sweetly tempered with good∣nesse, things before thought utterly incom∣patible in Kings; and truly I know not, what just quarrel any man can have against his me∣mory, but that he hath shewed a path to mor∣tall

men, and trod it by his own example, to prove it possible, to arrive at so much per∣fection, and that may be a fault indeed, and worthy of exception, in so debaucht an age, as this.

But let such unsavory breaths as these, blow how, and where they please, whilest all the sweet ones of the Nation, shall preserve a fragrant memory of their departed Protector, and second Moses; ever acknowledgeing their lives and fortunes, nay the liberties of their very souls, to have been the pious purchase of his Princely pains.

Some impious great ones, we know, have brought a period upon the greatest Empires, ruined whole Kingdoms, their people, and themselves: have we not seen, I say, to in∣stance in one for all, the great Roman Empire it self, which had so many times, caused its victorious Chariots, loaden with Palms and Lawrels, to passe over the heads of the most puissant Monarchs of the World, that so often have been shaken, and so many times establisht by concussion; at last, by the interposition of one wicked unlucky Prince, or two, to be most irrecoverably entombed. How much are we engaged then to the precious memory of our late Lord Protector, who in the staggering conditions, that our tottering state at last, and Kingdom before was in, has not onely establisht but augmented the glories of our Nation; eter∣nizing himself more amongst us, and rendring

himself more honorable to all the World, by those his great actions, than all the Monarchs of Egypt could do, in all their rich Marbles, Pyramids and Obelisks.

What memory now, I would fain know, has that great Egyptian King Cleopes left be∣hind him? who prostituted his own daughter, to raise himself a Pyramid for buryal, and it was so enormously great, as we read, that the earth seemed too weak to bear it, and Heaven not high enough, to free it self from its im∣portunities: yet that, doating with age, has now forgot its founder, and he retains the stink of a rotten reputation, and is proclaimed by all the World, but a sottish Prince for his pains.

Pompey on the other side, we see, after he had measured three parts of the World, more by his triumphs than travails, comes to be killed at length, by the hand of a half man, and the earth which seemed too scanty and narrow for his conquests, was seen to fail him for a Tomb: and what memory have all his great actions acquired to him, but of a proud, bloody, imperious Common-wealths-man, that could endure no corrival in greatnesse.

We have seen again in story, a great Manlius, precipitated, from the Capitol, which once he had so bravely defended, that the Theater of all his glories, might be turned into the scaf∣fold of his dismal punishment: like that inso∣lent Pharaoh, whom we have so often spoken of, which thought by the help of his false

gods, to command the waves of the Sea, and to walk upon stars: yet perisht in those his ve∣ry attempts, and was buried in execration and horrors. What which memory have any of these, or other wicked Princes left behind them, better than Erostratus before spoken of? No, nothing can erect a true monument of eternal memory, but pure Mosaick piety.

Our glorious second Moses full well saw, that Royal Crowns themselvs, did loose their lustre on heads without brains, and brows without Majesty; and did much less regard a King with∣out piety, than a blind Cyclop, in an hollow cave.

Princes he knew there have been, and are still in the World, born like Diadumenus, with a Diadem of honour in their foreheads, but most of them, we see, appear like Josias, with a leprosie there too. O what a memory then must his late Highnesse have left behind him? who is well known, to have been of the Lords own election, & so much according to his own heart, that his servant Moses and he, may stand in line Parallel; for just by such means as he, we have seen how he came into the Govern∣ment, became the God of Monarchs, ruined the state of his enemies, opened stormy Seas, manured Wildernesses, and cleft Rocks, with as small a thing as a twig: just as he, he has been laborious amongst Shepherds, sanctified and exemplary in Cities, temperate in prin∣cipalities, a Companion of Angels in his re∣tirements, and as it were a Cabinet friend of God. Nay has our gracious second Moses

shewed lesse piety in the service of the Omni∣potent, lesse sweetnesse in government, lesse greatnesse of spirit in all noble enterprises, lesse patience in difficulties, lesse prudence in the direction of his affairs, or lesse dispatch in his expeditions? And to conclude in short, has he been lesse blest in all his battails, having ever had, as it were, good hap, and victories, under his pay? and can we do lesse than fall down, and worship divinity in all this, and give him the immortalitie of our memories at least, in lieu of those eternal obligations, that his most Serene Highnesse has laid upon us? Nay have we not seen him all along, like his old Master Moses too, holding Heaven con∣tinually for object, and all greatnesse of this World in contempt? How like him too, he has alwaies shewed himself full of the spirit of all Prudence, Piety, and Prophesie it self; and over and above all that, crowned with a most soveraign high humility? How he like him too, but most especially toward his later end, had blotted one almost all, that was man with∣in him, by a conversation wholly celestial, redu∣cing his flesh into so much subjection, & exalt∣ing his spirit to such an empire over it, that he might deserve the name of God too, as his old Master Moses did, in resemblance of whom, he was so transformed, by the superabudance of his most excellent, and celestial qualities? And has he not deserved an immortality upon earth, for all this, as well as Crowns in Hea∣ven? Yes sure, for the most malicious enemy

that his Highnesse has in the World, cannot deny him to have dyed, under the shadow of so many Palms, of his own most noble and he∣roical vertues, that they must spring still to all eternity, and grow green with very age: his Lawrels can never wither, nor his Bays be blasted; the resplendent raies of his honour, can never loose their luster, nor the odours of his holy conversation, ever fail of sending forth their precious perfumes.

Thus has his most Serene Highnesse, our second Moses, like the former, perfectly changed his Sepulcher into a Cradle, and even drawn life out of his Tomb. O what an im∣mortallty is this, to survive eternally in the mouths of men! But how much more happy an eternity is it, to have a perpetual life in Heaven, enjoying the very knowledge, love, life and felicity of God himself?

Come hither then all you Princes, and mighty Persons of the earth, and make hast, to take out your copy and pattern here, betaking your selves betimes to the glorious Temple of Honour, by that difficult one, of holy virtues, which will prove themselves to you in the end, as they have done to our first and second Moses here, like Elias his heavenly Chariot, all fla∣ming with glory, to render you, not onely most illustrious and eternal here upon earth, but to transport your brave, Princely, & most purified souls, above the height of the Empirean Heaven.

Come hither, I pray you likewise, all you malecontented spirits of this Nation, that have

so long maliciously repind, and impiously op∣posed your selves, against his late most Serene Highnesse his Mosaical Person, and Govern∣ment, and still do continue to malign his most precious memory, together with the power of his most gracious Son and Successor, set over us now, by God himself, and his own divine ver∣tues: repair hither, I say, with all the inge∣nuity of judgement, and Christian candor that you can, and I doubt not but by such an im∣partial perusal of our happy Parallels, you will find all your aversions and distasts alleviated, and that the loathings and nauseousness which you had before, did spring from the disease of your own palats onely, or Malos gustos, as the Spaniard calls them, and from no other cause at all. If that remedy will not serve your turns, to divert the violent stream, of your old animosities, I would earnestly desire you again (if you are not yet stark mad with ju∣daising) to reflect with horrour, upon Corah, Dathan, and Abiram, and all his complices, with the rest of that mutinous Nation, the murmuring Israelites, & by a serious soliloquy with your own souls, you may correct that cursed spirit of contumacy, which has so long possest you,* 3.34 Quorum facta immitamini eorum, exitus per horrescendo, by a due consideration of the direful effects of their devilish doings, whose steps you stil pursue. And if all this prove but counsel cast away, let me humbly beseech you once more, through the blessed bowels of our gracious Lord and Saviour, to make your

earnest and often addresses to him, and holding some such divine discourses with him, as I shall here set down in a form, that I have sometimes used myself upon like occasion, and I cannot doubt, but by his all-healing grace, you shal all be reduced to a better temper, and most am∣ple complacency with the present government.

O most gracious Lord God, which guidest the lives, estates and conditions of all men li∣ving in this World, and makest a perfect mu∣sick in the universe, which thou composest of many accords; or let us take this great All, and government of thine, as a Table of many colours, or a body of many members: why should I, be it one, or be it 'tother, make my self a false harmony in so sweet a Consort; an extravagant colour, in so compleat a Ta∣ble, or a prodigious member, of so beautiful a body. It shall suffice me, O Lord, to be a part in this Musick, this Table, or of this Body: set me high, set me low, let me be white, let me be black, make me head, make me foot. My God, it is in thee to give me my part, and in me onely to play it well; why should I kick against the spur, like a paltry Jade? Why being but a miserable earthen pot, should I argue against my Potter, for the fashion, that he has pleased to put me in? If the men whom I envy, or bear malice to, merit their good fortunes, and happy advancements, I wrong thy divine justice, O Lord, to maligne, or oppose them; And if they deserve them

not, they more merit my compassion, than envy; since all their greatness, will serve them but for a burthen in this life, and a far deeper condemnation in the other. If the stars, by contribution of their raies, do strengthen the activity of hell fire, as we are informed they do, how much more then, will those great lights of honour, and sparkling advantages of greatness, increase the torments of a reprobate Prince, or great person? Be∣sides, O Lord, why should I be guilty of so strange a malignity against my self, as forget∣ing the preservation of my own person, to which I am by nature obliged, go about to ruine any other man, a thing, that nature it self abhors from? & if by loving my very ene∣my, all will make for me, as thou, O Lord, thy self hast told me: Why should I, through want of love, deprive my self of so great advantage to my self, or so great a power over him? and this way of revenging by love, being of all things most easie: Why should I go obout to create a hell within my self, where thou, O my God, hast a gracious purpose, to erect a Paradise? So, Good Lord, of thy mercie, send us all a happie peace, and true Christian com∣placencie, one with another, and to thine own name give the glory, for so it properlie belongs.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Notes

• * 1.1

  Num. 27.16.
• * 1.2

  V. 17.
• * 1.3

  V. 18.
• * 1.4

  Deut. 34.9.
• * 1.5

  Cyprian de Mortal.
• * 1.6

  Seneca.
• * 1.7

  Typotius in Symboll.
• * 1.8

  Ambros. in haec verba Genesis 2. Nomen flu∣minis ter∣tii, Tygris.
• * 1.9

  Bernard. in Ep. ad. Eu∣genium.
• * 1.10

  Marshal.
• * 1.11

  Abodolo∣min.
• * 1.12

  Deut. 34.9
• * 1.13

  Num. 11.28.
• * 1.14

  Josh. 1.1.
• * 1.15

  Erostratus.
• * 1.16

  Anton. Perez.
• * 1.17

  Phil. de Com.
• * 1.18

  Eccles. 44.11.
• * 1.19

  Ver. 12.
• * 1.20

  Ver. 13.
• * 1.21

  Num. 27.18.
• * 1.22

  Vers. 20.
• * 1.23

  Deut. 3.27▪

  Vers. 28.
• * 1.24

  Deut. 31 23.
• * 3.1

  Josh. 1.5.
• * 3.2

  V. 6.
• * 3.3

  V. 7.
• * 3.4

  V. 8.
• * 3.5

  V. 9.
• * 3.6

  V. 16.
• * 3.7

  V. 17.
• * 3.8

  V. 18.
• * 3.9

  Plin. in Paneg. Constant.
• * 3.10

  Deut. 3.27.
• * 3.11

  Deut. 34.1.
• * 3.12

  Ver. 2.
• * 3.13

  Vers. 3.
• * 3.14

  Vers. 4.
• * 3.15

  Deut. 34.1.
• * 3.16

  Ver. 5.
• * 3.17

  Ver. 6.
• * 3.18

  Ver. 7.
• * 3.19

  Ver. 8.
• * 3.20

  Tatitus.
• * 3.21

  Plato in Timao.
• * 3.22

  Juven. sat
• * 3.23

  Lucan.
• * 3.24

  Ovid. Senec. na∣tural quaest. l. 2.
• * 3.25

  Plut. in vita Pomp.
• * 3.26

  Senec. Tray. Senec, epist. 100. idem. epist. 67.
• * 3.27

  Plato:
• * 3.28

  Plin. Paney
• * 3.29

  Deut. 34.10.

  Ver. 11. Ver. 12.
• * 3.30

  Eccles. 44.9.
• * 3.31

  V. 10.
• * 3.32

  V. 14.
• * 3.33

  V. 15.
• * 3.34

  Cicero.