Blackwood's Edinburgh Magazine, Volume 61, No. 378, April, 1847. VariousЧитать онлайн книгу.
not a lawful power, called by God to oppose and fight against the king upon some stated grounds; and being in power to such ends, may not oppose one name of authority, for those ends, as well as another name—since it was not the outward authority summoning them that by its power made the quarrel lawful, but the quarrel was lawful in itself? If so, it may be, acting will be justified in foro humano. But truly this kind of reasoning may be but fleshly, either with or against: only it is good to try what truth may be in them. And the Lord teach us.
"My dear friend, let us look into providences; surely they mean somewhat. They hang so together; have been so constant, so clear, unclouded. Malice, swoln malice against God's people, now called 'saints,' to root out their name;—and yet they these poor saints getting arms and therein blessed with defence and more! I desire he that is for a principle of suffering (passive obedience) would not too much slight this. I slight not him who is so minded; but let us beware lest fleshly reasoning see more safety in making use of this principle than in acting! Who acts, if he resolve not through God to be willing to part with all? Our hearts are very deceitful, on the right and on the left.
"What think you of providence disposing the hearts of so many of God's people this way—especially in this poor army, wherein the great God has vouchsafed to appear! I know not one officer but is on the increasing side (come over to this opinion.) …
"Thou mentionest somewhat as if by acting against such opposition as is like to be, there will be a tempting of God. Dear Robin, tempting of God ordinarily is either by acting presumptuously in carnal confidence, or in unbelief through diffidence: both these ways Israel tempted God in the wilderness, and He was grieved by them. Not the encountering of difficulties, therefore, makes us to tempt God; but the acting before and without faith. If the Lord have in any measure persuaded His people, as generally He hath, of the lawfulness, nay of the duty,—this persuasion prevailing upon the heart is faith; and acting thereupon is acting in faith; and the more the difficulties are the more the faith. And it is most sweet that he who is not persuaded have patience towards them that are, and judge not; and this will free thee from the trouble of others' actings, which thou sayest adds to thy grief....
"Robin, I have done. Ask we our hearts whether we think that after all these dispensations, the like to which many generations cannot afford, should end in so corrupt reasonings of good men, and should so hit the designings of bad? Thinkest thou in thy heart that the glorious dispensations of God point out to this? Or to teach his people to trust in Him and wait for better things—when, it may be, better are sealed to many of their spirits (indubitably sure to many of them.)
"This trouble I have been at because my soul loves thee, and I would not have thee swerve or lose any glorious opportunity the Lord puts into thy hand. The Lord be thy counsellor. Dear Robin, I rest thine,
For ourselves, we cannot read this, and other letters breathing the same spirit, without being convinced that Cromwell fully shared in those fanatical sentiments which prompted the army to insist upon the king's death. A contemporary account, from which Mr Carlyle, some pages before this letter occurs, has quoted largely, represents this chief of the Puritans in exactly the same point of view. The officers of the army had made certain overtures to the king, certain efforts at a reconciliation, which had been fruitless; and which had been, moreover, attended with much division and contention amongst themselves. They had turned aside, it seems, from "that path of simplicity they had been blessed in, to walk in a politic path," and were, accordingly, afflicted, "as the wages of their backsliding hearts," with tumults, and jealousies, and divisions. But the godly officers, says the pious record of Adjutant Allen, met at Windsor Castle! "and there we spent one day together in prayer; inquiring into the causes of that sad dispensation. And, on the morrow, we met again in the morning; where many spake from the Word and prayed; and the then Lieutenant-General Cromwell did press very earnestly on all there present, to a thorough consideration of our actions as an army, and of our ways particularly as private Christians; to see if any iniquity could be found in them; and what it was; that, if possible, he might find it out, and so remove the cause of such sad rebukes as were upon us, (by reason of our iniquities, as we judged,) at that time. And the way, more particularly, the Lord led us to herein was this: to look back and consider what time it was when, with joint satisfaction, we could last say, to the best of our judgments, The presence of the Lord was amongst us, and rebukes and judgments were not, as then, upon us.... By which means we were, by a gracious hand of the Lord, led to find out the very steps, (as were all there jointly convinced,) by which we had departed from the Lord, and provoked Him to depart from us, which we found to be those cursed carnal conferences, our own conceited wisdom, our fears, and want of faith, had prompted us, the year before, to entertain with the king and his party. And at this time, and on this occasion, did the then Major Goffe, (as I remember was his title,) make use of that good word, Proverbs 1st and 23d, Turn you at my reproof; behold I will pour out my Spirit unto you, I will make known my words unto you." In fine, their "iniquities," their want of faith, their carnal conferences—that is to say, all desire for peace, all humanity, all moderation, all care for their country—were cast aside, and they came to the solitary gloomy resolution, "That it is our duty to call Charles Stuart, that man of blood, to an account for that blood he had shed, and mischief he had done to his utmost, against the Lord's cause and people in these poor nations."
Let no one suppose that, because Cromwell, and other officers of the army, had been negotiating with the king, bidding for him, in fact, against the Parliament, and offering terms such as it was mere infatuation upon his part not to accept, that they were, therefore, not sincere in this their fanaticism, which now so clearly told them they should be doing the express will of God in putting him to death. Those who have paid attention to this disease of the mind, know well, that while nothing is more violent at one moment, nothing is more flexible at another. Against the assaults of reason it is rock,—it is adamant; but to self-interest, or a covert passion, it is often surprisingly ductile. The genuine fanatic is gifted with a power which will equally uphold him, whether he walks to the right or to the left, and lets him change his course as often as he will. He has a logic that is always triumphant—which proves him always in the right—whether he would advance or recede. Success—it is God's own sanction; failure—it is what you please,—God's disapproval if you would retreat—a trial only of your faith, if you have the heart to advance. In the present case, our pious army, having found it impossible to treat with the king, has but to spend "its day in prayer," and its fierce zeal resumes its former channel with greater violence than ever. It has been led astray, it finds, by carnal reasonings and sinful weakness; and, rushing back to its old "path of simplicity," it raises the cry of death!
This account, which Adjutent Allan gives of diseased piety and perilous fanaticism, Mr Carlyle accompanies with interjections of applause, and cheers of encouragement. To him, also, it seems quite fit that the army should return to its path of "simplicity." The King must die.
How little, up to the very last, did that unfortunate monarch know of the terrible spirit of those enemies into whose hands he had fallen! He saw himself necessary to the tranquillisation and stable government of a nation still imbued with the love of monarchy, he therefore thought himself and the monarchy were safe; he knew not that he was contending with men who, when they rose to their high "heroic" mood, had a supreme contempt for all considerations touching mere human polity,—the mere peace and government of mankind. He trusted much to the sacredness of royalty, the majesty of the purple, the divinity of a King; he was delivered over to the power of enemies, whose glory it was to tread down the glories of the world; who, so far from finding any sacredness in his royalty, had classed him amongst all the wicked kings of the Old Testament, sentenced to be exterminated with the idolatry they fostered, and with whom the very audacity and fearful temerity of the deed, (if this at all affected them,) would add only to its merit. Unfortunate monarch! The tide of sympathy runs now against him, but we confess still to retain our compassion for the fallen prince,—our compassion, very little, it may be, of admiration. We see him contending against fearful odds, keeping up a high and kingly spirit to the last. So far he braved it nobly, and played a desperate game, if not wisely, yet with unshaken nerves. His character, without a doubt, bears, as Lingard writes, "the taint of duplicity." But it was a duplicity which, in his father's court, would have been chuckled over as good practice of state-craft. We