[Sidenote a: A.D. 1658. Sept. 3.]
fortunate individual who, without the aid of birth, or wealth, or connections, was able to seize the government of three powerful kingdoms, and to impose the yoke of servitude on the necks of the very men who had fought in his company to emancipate themselves from the less arbitrary sway of their hereditary sovereign. That he who accomplished this was no ordinary personage, all must admit; and yet, on close investigation, we shall discover little that was sublime or dazzling in his character. Cromwell was not the meteor which surprises and astounds by the rapidity and brilliancy of its course. Cool, cautious, calculating, he stole on with slow and measured pace; and, while with secret pleasure he toiled up the ascent to greatness, laboured to persuade the spectators that he was reluctantly borne forward by an exterior and resistless force, by the march of events, the necessities of the state, the will of the army, and even the decree of the Almighty. He seems to have looked upon dissimulation as the perfection of human wisdom, and to have made it the key-stone of the arch on which he built his fortunes.[1] The aspirations of his ambition were concealed under the pretence of attachment to "the good old cause;" and his secret workings to acquire the sovereignty for himself and his family were represented as endeavours to secure for his former brethren in arms the blessings of civil and religious freedom, the two great objects which originally called them into the field. Thus his whole conduct was made up of artifice and deceit. He laid his plans long beforehand; he studied the views and dispositions of all from whose influence he had any thing to hope or fear; and he
[Footnote 1: See proofs of his dissimulation in Harris, iii. 93-103;
Hutchinson, 313.]
employed every expedient to win their affections, to make them the blind unconscious tools of his policy. For this purpose he asked questions, or threw out insinuations in their hearing; now kept them aloof with an air of reserve and dignity; now put them off their guard by condescension, perhaps by buffoonery;[1] at one time, addressed himself to their vanity or avarice; at another, exposed to them with tears (for tears he had at will), the calamities of the nation; and then, when he found them moulded to his purpose, instead of assenting to the advice which he had himself suggested, feigned reluctance, urged objections, and pleaded scruples of conscience. At length he yielded; but it was not till he had acquired by his resistance the praise of moderation, and the right of attributing his acquiescence to the importunity of others instead of his own ambition.[2]
Exposed as he was to the continued machinations of the royalists and Levellers, both equally eager to precipitate him from the height to which he had attained, Cromwell made it his great object to secure to himself the attachment of the army. To it he owed the acquisition, through it alone could he insure the permanence, of his power. Now, fortunately for this purpose, that army, composed as never was army before or since, revered in the lord-protector what it valued mostly in itself, the cant and practice of religious enthusiasm. The superior officers, the subalterns, the privates, all held themselves forth as professors of godliness. Among them every public breach of morality was severely punished; the exercises of religious worship
[Footnote 1: See instances in Bates, Elenc. 344; Cowley, 95; Ludlow, i. 207; Whitelock, 656; State Trials, v. 1131, 1199.]
[Footnote 2: See Ludlow, i. 272; ii. 13, 14, 17.]
were of as frequent recurrence as those of military duty;[1] in council, the officers always opened the proceedings with extemporary prayer; and to implore with due solemnity the protection of the Lord of Hosts, was held an indispensable part of the preparation for battle. Their cause they considered the cause of God; if they fought, it was for his glory; if they conquered, it was by the might of his arm. Among these enthusiasts, Cromwell, as he held the first place in rank, was also pre-eminent in spiritual gifts.[2] The fervour with which he prayed, the unction with which he preached, excited their admiration and tears. They looked on him as the favourite of God, under the special guidance of the Holy Spirit, and honoured with communications from heaven; and he, on his part, was careful, by the piety of his language, by the strict decorum of his court, and by his zeal for the diffusion of godliness, to preserve and strengthen such impressions. In minds thus disposed, it was not difficult to create a persuasion that the final triumph of "their cause" depended on the authority of the general under whom they had conquered; while the full enjoyment of that religious freedom which they so highly prized rendered them less jealous of the arbitrary power which he occasionally
[Footnote 1: "The discipline of the army was such that a man would not be suffered to remain there, of whom we could take notice he was guilty of such practices."—Cromwell's speech to parliament in 1654. It surprised strangers.—Certa singulis diebus tum fundendis Deo precibus, tum audiendis Dei praeconiis erant assignata tempora.—Parallelum Olivae apud Harris, iii. 12. E certo ad ogni modo, che le Truppe vivono con tanta esatezza, come se fossero fraterie de' religiosi.—Sagredo, MS.]
[Footnote 2: Religioso al estremo nell' esteriore, predica con eloquenza ai soldati, li persuade a vivere secondo le legge d' Iddio, e per render più efficace la persuasione, si serve ben spesso delle lagrime, piangendo più li peccati altrui, che li proprii.—Ibid. See also Ludlow, iii. 111.]