Eikon Basilike Part 20

These are but the struglings of those twins, which lately one womb enclosed, the younger striving to prevail against the elder; what the Presbyterians have hunted after, the Independents now seek to catch for themselves.

So impossible it is for lines to be drawn from the center, and not to divide from each other, so much the wider, by how much they go farther from the point of union.

That the Builders of Babel should from division fall to confusion, is no wonder; but for those that pretend to build Jerusalem, to divide their tongues and hands, is but an ill Omen; and sounds too like the fury of those Zealots, whose intestine bitterness and divisions were the greatest occasion of the last fatall destruction of that Citie.

Well may I change my Keepers and Prison, but not my captive condition, onely with this hope of bettering, that those who are so much professed Patrons for the Peoples Liberties, cannot be utterly against the Liberty of their KING; what they demand for their own Consciences, they cannot in Reason deny to mine.

In this they seem more ingenuous, then the Presbyterian rigour, who sometimes complaining of exacting their conformity to laws, are become the greatest Exactours of other mens submission to their novel injunctions, before they are stamped with the Authority of Laws, which they cannot well have without my Consent.

'Tis a great argument, that the Independents think themselves manumitted from their Rivals service, in that they carry on a businesse of such consequence, as the a.s.suming my Person into the Armies custody, without any commission, but that of their own will and power. Such as will thus adventure on a KING, must not be thought over-modest, or timerous to carry on any designe they have a mind to.

Their next motion menaces, and scares both the two Houses and the City: which soon after acting over again that former part of Tumultuary motions, (never questioned, punished or repented) must now suffer for both; and see their former sin in the gla.s.se of the present terrours and distractions.

No man is so blinde as not to see herein the hand of divine Justice; They that by Tumults first occasioned the raising of Armies, must now be chastned by their own Army for new Tumults.

So hardly can men be content with one sin, but add sin to sin, till the later punish the former; such as were content to see Me and many Members of both Houses driven away by the first unsuppressed Tumults, are now forced to flie to an Armie or defend themselves against them.

But who can unfold the riddle of some mens justice? The Members of both Houses who at first withdrew (as my Self was forced to do) from the rudeness of the Tumults, were counted Deserters, and outed of their places in Parliament.

Such as stayed then, and enjoyed the benefit of the Tumults, were a.s.serted for the onely Parliament-men: now the Fliers from, and Forsakers of their Places, carry the Parliamentary power along with them; complain highly against the Tumults, and vindicate themselves by an Armie: such as remained and kept their stations, are looked upon as Abettors of Tumultuary Insolencies, and Betrayers of the Freedom and Honour of Parliament.

Thus is Power above all Rule, Order, and Law; where men look more to present Advantages then their Consciences, and the unchangeable rules of Justice; while they are Judges of others, they are forced to condemn themselves.

Now the plea against Tumults holds good, the Authours and Abettors of them are guiltie of prodigious insolencies; when as before they were counted as Friends, and necessary a.s.sistants.

I see Vengeance pursues and overtakes (as the Mice and Rats are said to have done the Bishop in _Germanie_) them that thought to have escaped, and fortified themselves most impregnably against it, both by their mult.i.tude and compliance.

Whom the Laws cannot, G.o.d will punish by their own crimes and hands.

I cannot but observe this divine Justice, yet with sorrow and pity; for, I always wished so well to Parliament and Citie, that I was sorry to see them do or suffer any thing unworthy such great and considerable Bodies in this Kingdom.

I was glad to see them onely scared and humbled, not broken by that shaking: I never had so ill a thought of those Cities, as to despair of their Loyaltie to Me; which mistakes might eclipse, but I never beleeved malice had quite put out.

I pray G.o.d the storm be yet wholly pa.s.sed over them, upon whom I look as Christ did sometime over _Jerusalem_, as objects of my prayers and tears, with compa.s.sionate grief, foreseeing those severer scatterings which will certainly befall such as wantonly refuse to be gathered to their duty: fatall blindnesse frequently attending and punis.h.i.+ng wilfulnesse, so that men shall not be able at last to prevent their sorrows, who would not timely repent of their sins; nor shall they be suffered to enjoy the comforts, who securely neglect the counsels belonging to their peace. They will finde that brethren in iniquitie are not far from becoming insolent Enemies, there being nothing harder then to keep ill men long in one minde.

Nor is it possible to gain a fair period for those notions which go rather in a round and circle of fansie, then in a right line of reason tending to the Law, the onely center of publike consistency; whither I pray G.o.d at last bring all sides.

Which will easily be done, when we shall fully see how much more happie we are, to be subject to the known Laws, then to the various wils of any men, seem they never so plausible at first.

Vulgar compliance with any illegal and extravagant wayes, like violent motions in nature, soon grows weary of itself, and ends in a refractory sullennesse: Peoples rebounds are oft in their faces, who first put them upon those violent strokes.

For the Army (which is so far excusable, as they act according to Souldiers principles, and interests, demanding pay and indemnity) I think it necessary, in order to the publike peace, that they should be satisfied, as far as is just; no man being more p.r.o.ne to consider them then my Self: though they have fought against Me, yet I cannot but so far esteem that valour and gallantry they have sometime shewed, as to wish I may never want such men to maintain my Self, my Laws, and my Kingdoms, in such a peace, as wherein they may enjoy their share and proportion, as much as any men.

_But thou, O Lord, who art perfect Unity in a sacred Trinity, in mercy behold those whom thy Justice hath divided._

_Deliver me from the strivings of my People, and make Me to see how much they need my prayers and pity, who agreed to fight against me, and yet are now ready to fight against one another, to the continuance of my Kingdoms distractions._

_Discover to all sides the ways of peace from which they have swerved: which consists not in the divided wils of Parties, but in the point and due observation of the Laws._

_Make me willing to go whither thou wilt lead me by thy providence; and be thou ever with me, that I may see thy constancy in the worlds varieti and changes._

_Make me even such as thou wouldst have Me, that I may at last enjoy that safetie and tranquillity which thou alone canst give Me._

_Divert, I pray thee, O Lord, thy heavie wrath justly hanging over those populous Cities, whose plenty is p.r.o.ne to add fewel to their luxurie, their wealth to make them wanton, their mult.i.tudes tempting them to securitie, and their securitie exposing them to unexpected miseries._

_Give them eys to see, hearts to consider, wils to embrace, and courage to act those things which belong to thy glorie, and the publique Peace, lest their calamitie come upon them as an armed man._

_Teach them that they cannot want Enemies who abound in sin; nor shall they be long un-disarmed and un-destroyed, who with an high hand persisting to fight against Thee, and the cleer convictions of their own Consciences, fight more against themselves, then ever they did against Me._

_Their sins exposing them to thy Justice, their riches to others injuries, their number to Tumults, and Tumults to confusion._

_Though they have with much forwardnesse helped to destroy Me; yet let not my fall be their ruine._

_Let Me not so much consider, hither what they have done, or I have suffered [chiefly at first, by them] as to forget to imitate my crucified Redeemer, to plead their ignorance for their pardon; and in my dying extremities to pray to Thee, O Father, to forgive them, for they know not what they did._

_The tears they have denied me in my saddest condition, give them grace to bestow upon themselves; who the lesse they were for me, the more cause they have to weep for themselves._

_O let not my blood be upon them and their Children, whom the fraud and faction of some, not the malice of all, have excited to crucifie me._

_But thou, O Lord, canst and wilt (as thou didst my Redeemer) both exalt and perfect me by my sufferings, which have more in them of thy Mercie, then of mans Crueltie, or thy own Justice._

27. _To the Prince of_ Wales.

Son, If these Papers with some others, wherein I have set down the private reflections of my Conscience, and my most impartiall thoughts touching the chief pa.s.sages, which have been most remarkable or disputed in my late troubles, come to your hands, to whom they are chiefly designed; they may be so far usefull to you, as to state your judgement aright in what hath pa.s.sed; whereof a pious is the best use can be made; and they may also give you some directions, how to remedy the present distempers, and prevent (if G.o.d will) the like for time to come.

It is some kind of deceiving and lessening the injury of my long restraint, when I find my leisure and solitude have produced something worthy of my self, and usefull to you; That neither You nor any other may hereafter measure my Cause by the Successe, nor my judgment of things by my Misfortunes, which I count the greater by far, because they have so far lighted upon you and some others whom I have most cause to love as well as my self, and of whose unmerited sufferings I have a greater sense then of Mine own.

[Ill.u.s.tration: Natus May 29 An^o 1630 aetatis suae]

But this advantage of wisdom You have above most Princes, that You have begun, and now spent some years of discretion, in the experience of troubles, and exercise of patience, wherein Piety, and all Vertues, both Morall and Politicall, are commonly better planted to a thriving (as trees set in winter) then in the warmth, and serenity of times, or amidst those delights, which usually attend Princes Courts in times of peace and plenty, which are p.r.o.ne, either to root up all plants of true Vertue and Honour, or to be contented only with some leaves, and withering formalities of them, without any reall fruits, such as tend to the publique good, for which Princes should alwaies remember they are born, and by providence designed.

The evidence of which different education the holy Writ affords us in the contemplation of _David_ and _Rehoboam_: The one prepared by many afflictions for a flouris.h.i.+ng Kingdom, the other softned by the unparaleld prosperity of Solomons Court, and so corrupted to the great diminution, both for Peace, Honor, and Kingdom, by those flatteries, which are as unseparable from prosperous Princes, as Flies are from fruit in summer; whom adversitie, like cold weather, drives away.

I had rather you should be _Charles le Bon_, then _le Grand_, good then great. I hope G.o.d hath designed you to be both, having so early put you into that exercise of his Graces, and gifts bestowed upon you, which may best weed out all vitious inclinations, and dispose you to those Princely endowments, and employments, which will most gain the love, and intend the welfare of those, over whom G.o.d shall place you.

With G.o.d I would have you begin and end, who is King of Kings; the Soveraign disposer of the Kingdomes of the world, who pulleth down one, and setteth up another.

The best Government, and highest Soveraignty you can attain to, is, to be subject to him, that the Scepter of his Word and Spirit, may rule in your heart.

The true glory of Princes consists in advancing G.o.ds Glory in the maintenance of true Religion, and the Churches good; Also in the dispensation of civil Power, with Justice and Honour to the publique peace.