A Lively POURTRAICTURE OF THE FACE OF THIS COMMONWEALTH, Exactly drawn By LEWIS the Fourth, OF FRANCE, Of Famous Memory.  
Printed in the year, 1659.   

LEWIS THE FORTH, 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 do, but to study how to Rule and Reign; and hereby I shall enforce you to believe that you shall not be able to make a Royal Throne a passage into my Father's prison: And after you have presented me with a Crown, to dare to wish me so much ill, as once to think of Chains & Irons. I know well, that this discourse will surprise you, and that you did not believe when you presented me with a Sceptre, that I should not rather have received it with Thanks, than Reprehensions; but this act is extraordinary 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 only to know, that if I be ignorant to what point Subjects are to pay their obeisance, yet I am not ignorant to what degree Sovereigns may extend their clemency: Notwithstanding there is this difference betwixt them, that the Subjects have no limits for the first, but Sovereigns have for the latter. The People are obliged to the Prince's wills, both by their Births and their Laws. They own them their goods, their lives and their liberties; and their Princes own them nothing but justice, which can hardly pardon Traitors. If these Truths and Maxims had been equally understood, and followed by the late King my Sovereign, and you his People, affairs had not been in that sad condition as they now are. The State had not been reduced to such confusion; the Provinces had not been Cantonized; Germany had not been so full of Factions; Italy had not been so divided; all the Cities of the kingdom had not had so many kings as they now have Governors; 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 Sceptre had not been profaned, his Hearse might have been covered with Trophies, and not with Chains. And (to speak all in a few words) you might have been happy and innocent. But as his Clemency, and your Rebellion were the sole causers of all these evils, so your Obedience, and my justice, 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 afterwards poisoned him; you have abused the confidence he had in you, you have detained him prisoner with as great Treason as Injustice, with as great insolency as cruelty: an injury which was never offered (hardly) to the person of an ordinary Herald. Thus you have violated, and impudently abused your King; you have detained him prisoner during a Treaty 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 constrained him with violence to transfer it into other hands than mine. To conclude, you put him to death, and you have reduced myself to a strict necessity, to search my safety in my flight, and to go and show my misery beyond the Seas. Yet this is not all, you have done one thing which never any did before, it hath been seen sometimes that the Grandees of a Kingdom have interposed themselves against 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 than 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 snatched it from your lawful Prince to place it on the head of an Usurper. But you'll 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 Father, 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 less 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 memory, you ought to have had for his person, he was your King as well as mine: seeing then that Kings are called the Fathers 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 Sovereigns are the true Images of God, and that the splendour of their puissance is a beam and ray of his power; Subjects ought to have an equal submission to their Sovereign's will. When you see a Comet appear, the Sun eclipsed, the Thunder bolt fall on innocent heads, when you see Floods drown whole Towns, by their inundation, and the Sea (passing his bounds, and swallowing whole Provinces in the bottom of the deep) devour them up: When you see an Earthquake make Kingdoms tremble, and cause horrid devastations of whole Countries, than (I say) it is permitted to the People to murmur? Do you not discern the contrary, how in these occurrences they redouble their vows 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 Universe? 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 cruel ravages: it belongeth not then to you to reprehend and condemn your Sovereign; for, is he feeble? then you ought to sustain him: is he unfortunate? you aught to bemoan him: is he wicked? you aught to look upon him as a scourge and chastisement sent from Heaven, and to wait with Patience for a remedy from that hand, which hath caused your evil. For when a Prince commands an Army, and gives Battle; if it so happen that the Soldiers perform not their devoires and duty, 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 Battle? Is it not the Prince that suffers the disgrace? Is it not the Prince that is reputed vanquished? And that bears the loss and infamy of the day? Notwithstanding, that by his own particular actions he hath merited to be conqueror? seeing it is thus, why will not you (in such conjunctions) bear with the infirmities, and misfortunes of your Princes, as well as they do with yours? Or (to speak something yet nearer to the quick) why do you not repair these disorders by your own more exact obedience? The Prince alone is obvious in a Battle to the infamy, Cowardice and misfortune of his whole Army, and you are thousands, who are obliged to strengthen the Authority and Honour of your King, which he cannot support with his single valour. Believe me, if all Subjects would be loyal, no Kingdom could be miserable: and if all Princes thought more of severity then of Clemency, there would not be so many Subjects, Rebels. Moreover, if it were permitted to the Capricious people to take and give Crowns, when they fancied a change: I conceive there is not a Shepherd but might hope to be a King, and not a King but might be reduced to be a Shepherd; 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 Masters, and you ought not to become ours. It is not that I am ignorant that God disposeth of Sceptres and Crowns, as he pleases, & gives them as he lists, and bestows them on, or takes them from whom he will, and what he always doth is without all injustice; sometimes permitting that the people shalelevate to the Throne, those who never pretended to such a high degree. But when such an accident happeneth, it is usually in favour to those extraordinary persons in whom Virtue hath impressed a Royal Character so visible, that it were almost injustice not to admit them Kings. To conclude, that which precedes, and that which follows, aught to be sufficient to justify the effect, and it became Charles Martel, Pepin, and Charlemagne pvissantly to erect a Throne, which was not founded upon a line of right succession, yet even in this reencounter you will see the event to this present hath not authorized your design; The Engine of this enterprise hath been slain in battle: The Arch bishop of Rheims preserved not his life, but three days after he had anointed the usurper. But it is not seasonable (to day) to exaggerate the injustice of your proceed; I am not willing to particularise other things, and I shall satisfy myself 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 own to their Sovereigns, nor any pretence (whatsoever) Authorise Treason and Rebellion. If sacred persons may not enjoy their particular privilege, (which is derived from none but God) they shall be exposed, more than others, to all sorts of miseries; Their guards will appear to them instead of enemies, their Thrones will rather seem a direful precipice than a place of honour, and safety; a King (of this kind) is no better than 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 fealty to them, and then Rebellion communicated from the Grandees to the Commons, and so descending from one Soul to another, an universal 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, and 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 subjection, and where (for their punishment) the Prince hath not force to reduce the people to their obedience. For mine own part, when I consider myself to be the Son of a King, the successor of so many Kings, and yet, notwithstanding that I immediately succeed not my Father: This Idea imprints in me, a strange confusion as towards you, and an extreme grief as towards myself: for when I reflect how the same Subjects who inchained Charles in Fetters, and gave the Crown to Robert, 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 searched after you, & passed the Seas to present you with a Sceptre, they need not fear that the memory of their ancient injustice will oblige 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 recompense: and it is really as true, That no crime ought to escape without his punishment. After all these reasons, what ought you not to fear? and what not to hope? you have recalled 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 without doubt that which he hath taken, but his restoration is not a free present, and he ought not to expect thanks for an Action of that nature. No, it sufficeth if one punish not the first, without intending any recompense for the second. I may say also, that you understand not rightly all my present concernments; for why? because you have not left me still in exile, because you have rendered 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 fury of Heaven, by this Act of justice: No, no, confide not in any of these pretences, for if I had not stronger considerations than these, I should commence my Reign with the punishment of your treasons, I should send them to prison, who restrained the person of my Father, and expose them to the most cruel tortures, who contrived and caused his death, with the greatness of his misfortunes. Those black crimes are such which nothing can exterminate; Repentance and tears for common errors, where humane frailty may plead excuse, and not for Traitors and Rebels, nor for those, who have destroyed Thrones and Sceptres, inchaind Kings, created and protected Tyrants. Think not then, that by taking an Oath of fidelity (which is your duty) that I am thereby engaged not to do 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, than not to Reign as Sovereign. Those people with whom Loyalty is elective, forbear not to make their Kings absolute, because they could have no pretence of justice to do otherwise: judge then, if those who hold their Crowns from Heaven ought to acknowledge their subjects for their Masters, and 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 yourselves to render me all that obedience which you own me, and (without farther informing you whether you are to hope more for Clemency or justice) resolve yourselves to an absolute submission, I know well some peevish Politians will censure, that I act not as I ought in this conjuncture, and that I should reflect on former passages with some sweetness, and gratify you with Presents, to encourage you with future hopes, but I presume my Policy is more generous, and more secure than theirs; for if I had so persuaded you, perhaps you would have believed me to have been more fit to wear my Father's Irons then his Crown; and would have more suspected me of weakness and dissimulation, this excessive indulgence would give you more of fear, and me less of honour and estimation: I (being then so far from following such Maxims) tell you once more, that I declare myself to be your King. And (without farther capitulation with you) I ascend the Throne by the steps of mine own Authority as Sovereignly, as if not recalled by you at all. Hitherto I have let you know I am not ignorant how far the duty of Subjects ought to bend: But moreover, I judge it fit to acquaint you to what degree Sovereign Clemency may extend itself; to this end, that by that resentment, you may reasonably know what to fear, and what to hope. Know then, that although a Prince may justly punish Traitors, he may likewise pardon penitent offenders, principally then, when he discerns his pardon shall reclaim insolency to obedience, and fidelity: For, seeing Kings are the Fathers of the people, they ought not always to be too severe in justice; and seeing that a Prince may afford grace and pardon to his enemies, he may without doubt show pity and mercy to his own Subjects: He cannot well punish them all, but must (in part) enfeeble himself; nor sluice out their blood without emptying his own veins; wherefore he ought to spare them as far as Reason and justice can make the way passable. When then a particular accident grows up against a Prince, or State, it may suffice that the heads of some chief offenders be sacrificed to a reparation, and that by some severe examples others may be instructed with exemplary terror. But seeing that the number of the offenders may prove infinite, and if all should be punished, a desolation of entire Provinces might succeed, and consequently more men be lost then 15 main Battles could devour, so that the piles of dead corpse should make mountains, and severe execution of revenge cause Rivers of blood: in such considerations (I say) it may be better to use a greater example of Clemency, then of justice, and hazard something, rather than to lose the lives of so many miserable souls: and there cannot be a greater Victory then to vanquish ones own passion in such dangerous conjunctures. 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 Desert: For who is there among you that hath not failed of his duty? Some have done mischief, others have desired it, or at least permitted 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 sacred person into prison, and others have (at least forsaken him. The public good is pretext 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 people by their madness, and unadvisedness, 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 vows for their Parents offending, and prayers against their Prince. Whereas then I cannot punish you all, but that I must utterly exterminate you; it resteth at my choice, whether I would become a King without Subjects, or to pardon 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 ourselves, we have repent formerly before we sent to you to come, and receive the Sceptre which belongs to you. 'Tis true, it may be as you have said, and that I have considered 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 barbarously 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 own greater obligation to me than I can confidence to you; for had I not resolved to show Grace and Pardon, the great number of Nobles which the King of England, my Uncle, hath presented to me to attend my person, had not come without Soldiers; each one of these who encircle me have troops at their command: and I would not have received my Father's Crown but in the head of a victorious Army, in the midst of a Field covered with dead, and dying men; bedewed with the blood of ten thousand Rebels: I would have been the Conqueror of my Kingdom, and not have mounted unto the Throne supported by the same hands who snatched it from my Father's 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 pity for your errors, and kindness for your obstinacy; and I will not put myself into a condition of sadness after the Victory: I am then come to you without 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 and humane right conjured you not to forsake your Prince; but this day a new obligation chaineth you to more strict obedience. It is not enough alone to be faithful, so to satisfy your duty; but it is your part to blot out the memory of what is past, and to justify what is present; you ought not to look on me merely 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 commending his person into your hands, and commits the very care of his life to your protection, next to Heaven: Study then to gratify such pressing endearments, and provoke not the wrath of Heaven upon your heads by new rebellions. Those who have examined your bypast actions, approve not (doubtless) that resolution that I have taken 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 lawful Sovereign? They pretend much to desire your presence, but their fears exceed their desires: And it is rather to secure your person, then to advance your Sceptre; that though you are this day recalled, yet as long as your youth continued, they suffered you to live in exile, and obeyed Robert; but he being dead (at present) 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 regarding your loss, as themselves. Behold the reasons which have here contested with my resolution, which (seeing they are not without some rational ground) I have not desisted to persuade myself, and that in double choice, whether to make a War with you, or confide in you, I have chose the latter as more glorious, 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 do in Clemency: These two Virtues appear 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 always to abound in Clemency, and he ought not likewise to be ever too severe with the strict measure of justice. Mercy and justice are two excellent Virtues, but Prudence ought to employ them both: And the Princes sole Will, aught to be the only rule to guide them. Having then conjured you to an equal confidence in me, as I have in you, let an Act of Oblivion pass, and let us remember no more former crimes, unless it be to prevent relapses. Let us not look on the Tomb of Charles, but merely to bedew it with the tears of tender Repentance: Not to make it an Altar whereupon to sacrifice 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 splendour as if it had never been profaned, and let us Reign (if possible) with more honour and tranquillity than the late King my Sovereign did. But do not think I shall be able to effect it without the aid and succours of my Subjects; deceive not yourselves, 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 follow their good example, and both degrees ought to be united in virtue: for otherwise he who giveth Victory and Master's Fortune, will approve the virtue of the Prince in punishing the vice of the Subjects. Those who are valiant, do not always gain the Battle; and those who are wise, are not always fortunate: However let us place ourselves in such a capacity, that we may be successful, though we cannot merit it. See here what your Prince hath said unto you, who in Lieu of punishing you, hath pardoned you; instead of fight with you, prepares to defend you; instead of being your Enemy, becomes your Conservator, 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 Capitulate farther with you: It sufficeth that I only add this; That I admit you to hope for clemency, whilst I Reign, as I wish you to fear always my justice, and beware that you put not yourselves in a condition to make trial of the second, or of losing the former.  
FINIS.