Loyalty amongst rebels the true royalist, or, Hushay the Archite, a happy counsellour in King David's greatest danger / written by Edward Wolley ...

LEWIS the IV. To his Revolted Subjects.

BEfore I shall receive your Oath of Fidelity, which I may justly demand, and you ought dutifully to take, I shall let you know you have recalled (this day) a Prince (who during his Exile) had nothing else to doe, but to study how to Rule and Reign; and hereby I shall en∣force you to believe that you shall not be able to make a Royal Throne a passage into my Fathers prison: And after you have pre∣sented me with a Crown, to dare to wish me so much ill, as once to think of Chains and Irons. I know

well, that this discourse will surprise you, and that you did not believe when you presented me with a Scepter, that I should not rather have received it with Thanks, then Reprehensions; but this act is extra∣ordinary in its commencement, in its progress and in its conclusion; and it is just that all circumstances should be proportionable. Let it then suffice you onely to know, that if I be ignorant to what point Sub∣jects are to pay their obeisance, yet I am not ignorant to what degree Soveraigns may extend their cle∣mency: Notwithstanding there is this difference betwixt them, that the Subjects have no limits for the first, but Soveraigns have for the lat∣ter. The People are obliged to the Prin∣ces wills, both by their Births & their Lawes. They owe them their goods, their lives and their liberties; and their Princes owe them nothing but Iustice, which can hardly pardon

Traytors. If these Truths & Maximes had been equally understood, and followed by the late King my So∣veraign, and you his People, affairs had not been in that sad condition as they now are. The State had not been reduc'd to such confusion; the Provinces had not been Cantonized; Germany had not been so full of Fa∣ctions; Italy had not been so di∣vided; all the Cities of the Kingdom had not had so many kings as they now have Governours; you had not been guilty of the crime of Treason, in elevating an Usurper to the Throne, the King my Father might still have Reigned, or (at least) I might have received the Crown from his hands, and not from yours; his Tomb might have been bedewed with my tears, his Scepter had not been prophaned, his Hearse might have been covered with Trophies, & not with Chains.

you might have been happy and in∣nocent. But as his Clemency, and your Rebellion were the sole causers of all these evils, so your Obedience, and my Iustice, are the only means to make reparation. Consider a little (I pray you) (that you fall not back in the same estate wherein you were,) in what Relation you now stand; and in what condition I am. First, you have violated all sorts of Rights in the person of your King, you have raised a War against him; you have assaulted him, and after∣wards poysoned him; you have abused the confidence he had in you, you have detained him pri∣soner with as great Treason as Inju∣stice, with as great insolency as cruel∣ty: an injury which was never of∣fered (hardly) to the person of an ordinary Herald. Thus you have violated, and impudently abused your King; you have detained him prisoner during a Treatie of Peace,

for five years together led him from prison to prison; you have forced him not only to set by his Militia and to depose his Crown; but you have constrain'd him with violence to transfer it into other hands then to mine. To conclude, you put him to death, and you have reduced my self to a strict necessitie, to search my safetie in my flight, and to go and shew my miserie beyond the Seas. Yet this is not all, you have done one thing which never any did before, it hath been seen some∣times that the Grandees of a King∣dom have interposed themselves a∣gainst a Tyranny, and have destroyed it; but 'twas never seen that they themselves elevated a Tyrant to the Throne as you have done: In these kind of crimes the Abettors may be said to be more criminal then he who hath received all the fruit: For if each one of you in particular had aspired to set the Crown upon his

own head, you might have been more excusable, then to have snatcht it from your lawfull Prince to place it on the head of an Vsurper. But you'l say to me, the Prince that bore it was not able to support it. To that I shall answer, As I have the honour to be his Son, and was his Subject, it belongeth not to me to determine what he could, or what he could not: seeing he was my Fa∣ther, I ought not to presume to be his judge, and seeing he was my King, I ought not to be so impudent to censure, much lesse to condemn his actions, he being not obliged to render an account to any, But God alone. Believe then, the same respect I have for his memorie, you ought to have had for his person, he was your King as well as mine: seeing then that Kings are called the Fa∣thers of the people. Their Subjects are obliged to have for them a true resentment of a respect, which their

very birth may infuse into them: Besides, as Soveraigns are the true Images of God, and that the splendor of their puissance is abeam and ray of his power; Subjects ought to have an equal submission to their Sove∣raigns will. When you see a Comet appear, the Sun eclipsed, the Thun∣der bolt fall on innocent heads, when you see Floods drown whole Towns, by their inundation, and the Sea (passing his bounds, and swal∣lowing whole Provinces in the bot∣tome of the deep) devour them up: When you see an Earthquake make Kingdoms tremble, and cause horrid devastations of whole Countries, then (I say) it is permitted to the People to murmure? Do you not discern the contrarie, how in these occurrences they redouble their vowes and prayers, and that they are never more obedient to God, then at such a time, as if God had forsaken his providence of the Uni∣verse?

and when it shall so happen, that Heaven (for the punishment of your sins) gives you a Prince under whose Reign policy and prudence are not well observed, during whose Government Forraign and Civil Wars devour all with cruell ravages: it belongeth not then to you to reprehend and condemn your Soveraign; for is he feeble? then you ought to sustain him: is he un∣fortunate? you ought to bemoan him: is he wicked? you ought to look upon him as a scourge and chastisement sent from Heaven, and to wait with Patience for a remedie from that hand, which hath caused your evil. For when a Prince com∣mands an Armie, and gives Battail; if it so happen that the Souldiers per∣form not their devoirs and dutie, that his squadrons yield, the main body be broken, and (in the end after he hath done even miracles in his person, he be yet constrained to

quit the field, and to retreat from his Enemies? is it not the Prince that loseth the Battail? Is it not the Prince that suffers the disgrace? Is it not the Prince that is reputed van∣quisht? And that bears the loss and infamie of the day? Notwithstand∣ing, that by his own particular a∣ctions he hath merited to be con∣queror? seeing it is thus, why will not you (in such conjunctions) bear with the infirmities, & misfortunes of your Princes, as well as they do with yours? Or (to speak something yet nearer to the quick) why doe you not repair these disorders by your own more exact obedience? The Prince alone is obvious in a Battail to the infamie, Cowardise and misfortune of his whole Army, and you are thousands, who are ob∣liged to strengthen the Authoritie and honour of your King, which he cannot support with his single va∣lour. Believe me, if all Subjects

would be loyal, no Kingdome could be miserable: and if all Princes thought more of severity then of Clemencie, there would not be so many Subjects; Rebels. Moreover, if it were permit∣ted to the Capritious people to take and give Crowns, when they fan∣cied a change: I conceive there is not a Shepheard but might hope to be a King, and not a King but might be reduced to be a Shepheard; so unruly and uncertain are their floating judgements. But (to speak the truth to you) these things ought not thus to pass: we are your Ma∣sters, and you ought not to become ours. It is not that I am ignorant that God disposeth of Scepters and Crowns, as he pleases, and gives them as he lists, and bestowes them on, or takes them from whom he will, and what he alwayes doth is without all injustice; sometimes permitting that the people shall elevate to the Throne, those who never pretended to such a

high degree. But when such an acci∣dent happeneth, it is usually in favour to those extraordinary persons in whom Virtue hath imprest a Royal Character so visible, that it were almost injustice not to admit them Kings. To conclude, that which precedes, and that which follows, ought to be sufficient to justifie the effect, and it became Charles, Martel, Pepin, and Charlemain puissantly to erect a Throne, which was not founded upon a line of right succession, yet even in this re-encounter you will see the event to this present hath not authorized your design; The Engine of this enterprize hath been slain in battail: The Arch-Bishop of Rhemes preserved not his life, but three dayes after he had anointed the Usurper. But it is not seasonable (to day) to exaggerate the injustice of your proceedings; I am not wil∣ling to particularize other things, and I shall satisfie my self with telling

you, in general, that Kings ought not to lose their Crowns, but with their lives, and that nothing can dispense Subjects from the respect, and loyalty, which they owe to their Soveraigns, nor any pretence (whatsoever) Autho∣rize Treason and Rebellion. If sacred persons may not enjoy their particu∣lar priviledge, (which is derived from none but God) they shall be ex∣posed, more then others, to all sorts of miseries; Their guards will ap∣pear to them instead of enemies, their Thrones will rather seem a direful precipice then a place of ho∣nour, and safety; a King (of this kind) is no better then an illustrious slave, when he shall have as many Masters as Subjects. This first disorder will quickly cause a second, for when the Nobles of a Kingdom fail in their duty to their Prince, their own Vassals, and Tenants will forfeit their fealtie to them, and then Rebellion communicated from the Grandees

to the Commons, and so descending from one Soul to another, an uni∣versal confusion swells and devours all. Every one will command, and no person obey, (and in this resentment of Levelling equality) each person proves a slave to his own ambition, & no one, either rationally Commands himself or others. In effect, this is the most sad condition that a Kingdom can fall into, when there is no sub∣jection, and where (for their punish∣ment) the Prince hath not force to reduce the people to their obe∣dience. For mine own part, when I consider my self to be the Son of a King, the successour of so many Kings, and yet, notwithstanding that I immediately succeed not my Fa∣ther: This Idea imprints in me, a strange confusion as towards you, and an extream grief as towards my self: for when I reflect how the same Subjects who inchained Charles in Fetters, and gave the Crown to Ro∣bert,

placed Lewis on the Throne, the malice which they bore to the Father, may it not easily fall upon the Son? and may not they fear that the Son will revenge the outrages committed against the Father? but yet (may some one say,) those who have searcht after you, and pass'd the Seas to present you with a Scepter, they need not fear that the memory of their ancient injustice will ob∣liege you to punish them: They have reason rather to believe, that this submission should blot out the memory of the first disservice: It is certain, in the exact Rule of justice, no noble Action ought to pass without his recompence: and it is really as true, That no crime ought to escape without his punishment. After all these rea∣sons, what ought you not to fear? and what not to hope? you have re∣called me to the Throne, 'tis true, but if you had not, had you not been as Criminal against Lewis, as

you had been against Charles? he who gives to another, that which he hath taken from him, restores with∣out doubt that which he hath taken, but his restoration is not a free pre∣sent, and he ought not to expect thanks for an Action of that nature. No, it sufficeth of one punish not the first, without intending any re∣compence for the second. I may say also, that you understand not right∣ly all my present concernments; for why? because you have not left me still in exile, because you have ren∣dred what justly appertained to me, Because you understood that I came to re-demand mine own, not with a powerful Army: and (being tired with your crimes and miseries) you believe you may probably disarm the furie of Heaven, by this Act of justice: No, no, confide not in any of these pretences, for if I had not stronger considerations then these, I should commence my Reign with

the punishment of your treasons, I should send them to prison, who re∣strained the person of my Father, & expose them to the most cruel tor∣tures, who contrived and caused his death, with the greatness of his mis∣fortunes. Those black crimes are such which nothing can extermi∣nate; Repentance and tears from com∣mon errours, where humane frailty may plead excuse, and not for Traitors and Rebels, nor for those, who have destroyed Thrones and Scepters, in∣chaind Kings, created and protected Tyrants. Think not then, that by taking an Oath of fidelity (which is your dutie) that I am thereby inga∣ged not to doe what becomes a King. No, I scorn a Throne where I should be a slave, and I had rather be obscured in prison, as my Father was, then not to Reign as Sove∣raign. Those people with whom Loyal∣ty is elective forbear not to make their Kings absolute, because they could

have no pretence of Iustice to do other∣wise: judge then, if those who hold their Crowns from Heaven ought to acknowledge their subjects for their Masters, & whether they ought not rather to punish, or pardon, as best agreeth with their pleasure. In a word, I find it far more glorious to be a loyal Subject, then to be a King disobeyed. Prepare then your selves to render me all that obedience which you owe me, and (without farther informing you, whether you are to hope more for Clemency or Iustice) resolve your selves to an ab∣solute submission, I know well some peevish Polititians will censure, that I act not as I ought in this conjun∣cture, and that I should reflect on former passages with some sweet∣ness, and gratifie you with Presents, to encourage you with future hopes, but I presume my Policy is more generous, and more secure then theirs; for if I had so perswaded

you, perhaps you would have be∣lieved me to have been more fit to wear my Fathers Irons then his Crown; and would have more suspected me of weakness and dissi∣mulation, this excessive indulgence would give you more of fear, and me less of honour and estimation: I (being then so far from following such Maximes) tell you once more, that I declare my self to be your King. And (without farther capitu∣lation with you) I ascend the Throne by the steps of mine own Authority as Soveraignly, as if not recalled by you at all. Hitherto I have let you know I am not igno∣rant how far the duty of Subjects ought to bend: But moreover, I judge it fit to acquaint you to what degree Soveraign Clemency may extend it self; to this end, that by that resentment, you may reasona∣bly know what to fear, and what to hope. Know then, that although a

Prince may justly punish Traytors, he may likewise pardon penitent offen∣ders, principally then, when he dis∣cerns his pardon shall reclaim insolen∣cy to obedience, and fidelity: For, seeing Kings are the Fathers of the people, they ought not alwayes to be too severe in justice; and seeing that a Prince may afford grace and pardon to his enemies, he may with∣out doubt shew pity and mercy to his own Subjects: He cannot well pu∣nish them all, but must (in part) enfeeble himself; nor sluce out their blood without emptying his own veins; wherefore he ought to spare as far as Reason and Iustice can make the way passable. When then a particular accident grows up a∣gainst a Prince, or State, it may suf∣fice that the heads of some chief offendors be sacrificed to a repara∣tion, and that by some severe exam∣ples, others may be instructed with exemplary terrour. But seeing that

the number of the offendors may prove infinite, and if all should be punish't, a desolation of entire Pro∣vinces might succeed, and conse∣quently more men be lost then 15. main Battails could devour, so that the piles of dead corps should make mountains, and severe execution of revenge cause Rivers of bloud: in such considerations (I say) It may be better to use a great example of Clemencie, then of Iustice, and ha∣zard something, rather then to loose the lives of so many miserable souls: and there cannot be a greater Victory then to vanquish ones own passion in such dangerous conjun∣ctures. Fear not then that I shall abuse my Authority, since if I should punish all who have offended, I should reduce my Kingdom to a forlorn Desart: For who is there among you that hath not failed of his duty? Some have done mischief, others have desired it, or at least per∣mitted

it to be acted: some have assisted Robert, others have directly fought against their King: some have most perfidiously laid their hands upon their Anointed Lord, & committed a sâcred person into pri∣son, and others have (at least) for∣saken him. The publick good is pre∣text of all things, but Rebellion alone is the mother of that horrid Monster. The Nobles agitated (as they did) for their own interest, and the peo∣ple by their madness, and unavised∣ness, seconded their fury, and put in execution the intention of the Parricides: Your wives and your children are not exempt from these crimes, seeing (without doubt) they made vowes for their Parents offending, and prayers against their Prince. Whereas then I cannot pu∣nish you all, but that I must utterly exterminate you; it resteth at my choice, whether I would become a King without Subjects, or to par∣don

you out of pure grace and bounty, and not by Obligations. It may be that during your lives you may repent you of your ancient crimes, and become as faithful as you have been disobedient. But (perhaps you will tell me) as to our selves, we have repented formerly before we sent to you to come, and receive the Scepter which belongs to you. 'Tis true, it may be as you have said, and that I have consi∣dered your Addresses to me were to make reparation of what formerly passed, and that with those hands you would advance to the Throne his Son whose Father you had bar∣barously removed. But (after all) whosoever can abandon the path of Virtue to make choice of that Vice, can again embrace that occasion if presented. Wherefore you owe greater obligation to me then I can confidence to you; for had I not resolved to shew Grace and Par∣don,

the great number of Nobles which the King of England, my Uncle, hath presented to me to at∣tend my person, had not come with∣out Souldiers; each one of these who incircle me have troops at their command: and I would not have received my Fathers Crown but in the head of a victorious Ar∣my, in the midst of a Field covered with dead, and dying men; bedewed with the blood of ten thousand Re∣bels: I would have been the Con∣querour of my Kingdom, and not have mounted unto the Throne supported by the same hands who snatcht it from my Fathers head. But I call to mind I am your King, as you are also my Subjects, and in this relation I can love you yet, as guilty as you are: I can have pitty for your errors, and kindness for your obsti∣nacy; and I will not put my self into a condition of sadness after the Vi∣ctory: I am then come to you with∣out

an Army, to receive what is mine. This Action (without doubt) is hardy, bold, and well deserveth glory; and is sufficiently obliging to demerit your acknowledgement in all degrees of fidelity. Before that you were criminous, the Divine & humane right conjured you notto forsake your Prince, but this day a new obligation chaineth you to more strict obedience. It is not e∣nough alone to be faithful, so to sa∣tisfie your dutie; but it is your part to blot out the memorie of what is past, and to justifie what is present; you ought not to look on me meer∣ly as your King, but as a King of your own choice, as a King who hath pardoned you, as a King who confideth in you, who now is com∣mending his person into your hands, and commits the very care of his life to your protection, next to Heaven: Studie then to gratifie such pressing endearments, and pro∣voke

not the wrath of Heaven up∣pon your heads by new rebellions. Those who have examined your by past actions, approve not (doubt∣less) that resolution that I have ta∣ken to return into France as I have done; for (they will tell me) what confidence can you have in those who had no regard to their lawfull Sovereign? They pretend much to desire your presence, but their fears exceed their desires: And it is rather to secure your person, then to ad∣vance your Scepter, that though you are this day recalled, yet as long as your youth continu'd, they suf∣fer'd you to live in exile, & obeyed Robert; but he being dead (at pre∣sent) and they seeing that you were in a condition to obtain by force that which they now offer, they seem to repent, not so much regard∣ing your loss, as themselves. Behold the reasons which have here con∣tested with my resolution, which

(seeing they are not without some rational ground) I have not desisted to perswade my self, and that in double choice, whether to make a War with you, or confide in you, I have chose the latter as more glo∣rious, and I love rather to hazard my person then the destruction of all my Kingdoms. Those who taught me the art to Reign have well fore-seen the Exigencies to which I am now reduced, and therefore without doubt they took so much care to advise me what to do in justice, and what I might be allowed to doe in Clemencie: These two Virtues ap∣pear as contraries, but are not; they accord easily in the heart of a Prince. They mutually give place each one to the other in the Empire of his Soul, according to the divers occasions which are presented, for he ought alwayes to abound in Cle∣mencie, and he ought not likewise to be ever too severe with the strict

measure of justice. Mercy and justice are two excellent Virtues, but Pru∣dence ought to imploy them both: And the Princes sole Will, ought to be the only rule to guide them. Having then conjured you to an equal confi∣dence in me, as I have in you, let an Act of Oblivion pass, and let us re∣member no more former crimes, un∣less it be to prevent relapses. Let us not look on the Tomb of Charles, but meerly to bedew it with the tears of tender Repentance: Not to make it an Altar whereupon to sa∣crifice his Enemies; let us Raze to the ground those horrid Cells which served for his Imprisonments, thereby (if possible) to destroy the memory, and not to leave a mark or point to posterity of those black crimes; let us ascend the Throne with as much splendor as if it had never been prophaned, and let us Reign (if possible) with more ho∣nour

King my Soveraign did. But do not think I shall be able to effect it with∣out the aid and succours of my Sub∣jects; deceive not your selves, the valour and prudence of the Prince are not sufficient of themselves to make a Kingdom happy: The Subjects ought to contribute their proportions. The Nobles are to offer their loyal Obedience, and the people to fol∣low their good example, and both degrees ought to be united in vir∣tue: for otherwise he who giveth Victory and Masters Fortune, will approve the virtue of the Prince in punishing the vice of the Subjects. Those who are valiant, do not alwayes gain the Battail; and those who are wise, are not alwayes fortunate: How∣ever let us place our selves in such a capacity, that we may be success∣full, though we cannot merit it. See here what your Prince hath said un∣to you, who in Lieu of punishing you, hath pardoned you; instead of

fighting with you, prepares to de∣fend you; instead of being your Enemy, becomes your Conserva∣tor, and who by his own birth and your choice, is now your Lord, your Master, and your King. These two qualities permit me not to Capitu∣late farther with you: It sufficeth that I onely adde this; That I admit you to hope for clemencie, whilest I Reign, as I wish you to fear al∣wayes my justice, and beware that you put not your selves in a condi∣tion to make tryal of the second, or of loosing the former.

FINIS.