It is a curious fact, that two of our great poets, writing in prose, have exerted their genius to paint, the one the character of Cromwell, the other the character of Charles I, in the darkest possible colours. Cowley, in his “Vision,” has heaped on the Protector as many reproachful epithets, and as stern expressions of reprobation, as the most unrelenting royalist could desire; but the bolder wing of the Author of “Paradise Lost,” has soared far above him in the region of invective. In his famous answer to the Icon Basilica, Milton has put together for the purpose of defaming the memory of his Sovereign, a piece of writing perhaps as vituperative and scornful as is to be found in the English language. But it is not in brochures, such as these, that we are to look for just delineations of character; and as I should consider it very unwarrantable to bring an accusation against King Charles on the authority of Milton, I should feel it to be equally so to found a charge of hypocrisy against Cromwell, on statements made in “The Vision” of Cowley, or in any writing of the kind. Unhappily the charge of hypocrisy against Cromwell rests on less questionable evidence. The following letter, written by him to Robert Hammond, Governor of the Isle of Wight, plainly convicts him of it; and affords melancholy proof of how unscrupulously he could adopt the most sacred phraseology when he had a point to gain, and enter on the discussion of the most deeply spiritual subjects, when his real purpose all the while was to win over his correspondent to his party, and to secure his co-operation in furthering his own schemes. The letter to Hammond is so curious an illustration of this, that I think it right to lay the whole of it before the reader. The occasion of his writing it was this:—King Charles had been induced by Cromwell’s machinations to make his escape from Hampton Court, and to fly to the Isle of Wight, and there to entrust himself to Hammond, the Governor. This man, when he was required by the Army to surrender the person of the King to them, felt strong scruples of conscience against doing so, and for a while refused. In order to remove his scruples, both Ireton and Cromwell wrote to him. Cromwell’s letter[80] is written with consummate skill, but no one surely can avoid seeing how deeply it is tainted with the odious sin of hypocrisy—all the more odious for venturing so far on holy ground, and soiling with its touch things so precious as the things of the Spirit of God.
“Dear Robin,
“No man rejoyceth more to see a line from thee than myself. I know thou hast long been under tryal. Thou shalt be no loser by it. All must work for the best. Thou desirest to hear of my experiences. I can tell thee I am such a one as thou didst formerly know, having a body of sin and death; but I thank God through Jesus Christ our Lord there is no condemnation, though much infirmity, and I wait for the redemption; and in this poor condition I obtain mercy and sweet consolation through the Spirit, and find abundant cause every day to exalt the Lord,—abase flesh. And herein I have some exercise.
“As to outward dispensations, if we may so call them, we have not been without our share of beholding some remarkable providences and appearances of the Lord. His presence hath been amongst us, and by the light of His countenance we have prevailed. We are sure the good will of Him who dwelt in the bush has shined upon us; and we can humbly say, we know in whom we have believed, who is able, and will perfect what remaineth, and us also in doing what is well-pleasing in His eyesight.
“Because I find some trouble in your spirit, occasioned first, not only by the continuance of your sad and heavy burthen, as you call it, upon you; but by the dissatisfaction you take at the ways of some good men, whom you love with your heart, who through this principle, that it is lawful for a lesser part (if in the right) to force, &c.
“To the first: call not your burthen sad nor heavy. If your Father laid it upon you, he intended neither. He is the Father of lights, from whom cometh every good and perfect gift; who of His own will begot us, and bad us count it all joy when such things befall us; they bring forth the exercise of faith and patience, whereby in the end (James 1st.) we shall be made perfect.
“Dear Robin, our fleshly reasonings ensnare us. These make us say, heavy, sad, pleasant, easy. Was not there a little of this, when Robert Hammond, through dissatisfaction too, desired retirement from the army, and thought of quiet in the Isle of Wight? Did not God find him out there? I believe he will never forget this. And now I perceive he is to seek again, partly through his sad and heavy burthen, and partly through dissatisfaction with friends’ actings. Dear Robin, thou and I were never worthy to be doorkeepers in this service. If thou wilt seek, seek to know the mind of God in all that chain of providence, whereby God brought thee thither, and that person to thee: how before and since God has ordered him, and affairs concerning him. And then tell me, whether there be not some glorious and high meaning in all this, above what thou hast yet attained. And laying aside thy fleshly reasoning, seek the Lord to teach thee what it is; and he will do it.
“You say, ‘God hath appointed authorities among the nations, to which active or passive obedience is to be yielded. This resides in England in the parliament. Therefore active or passive,’ &c. Authorities and powers are the ordinance of God. This or that species is of human institution, and limited, some with larger, others with stricter bands, each one according to his constitution. I do not, therefore, think the authorities may do any thing, and yet such obedience due; but all agree there are cases in which it is lawful to resist. If so, your ground fails, and so likewise the inference. Indeed, dear Robin, not to multiply words, the query is, whether ours is such a case? This ingeniously is the true question. To this I shall say nothing, though I could say very much; but only desire thee to see what thou findest in thy own heart, as to two or three plain considerations. First, Whether salus populi be a sound position? Secondly, Whether in the way in hand, really and before the Lord, before whom conscience must stand, this be provided for; or the whole fruit of the war like to be frustrated, and almost like to turn to what it was, and worse? And this contrary to engagements, declarations, implicit covenants with those who ventured their lives upon those covenants and engagements, without whom perhaps, in equity, relaxation ought not to be. Thirdly, Whether this army be not a lawful power called by God to oppose and fight against the King upon so stated grounds; and being in power to such ends, may not oppose one name of authority for those ends as well as another? the outward authority that called them, not by their power making the quarrel lawful; but it being so in itself. If so, it may be, acting will be justified in foro humano. But truly these kind of reasonings 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.”