Eikon Basilike Part 11

'Tis strange that so wise men, as they would be esteemed, should not conceive, That differences of perswasion in matters of Religion may easily fall out, where there is the samenesse of duty, Allegeance and subjection: The first they owe as men and Christians to G.o.d; the second they owe to me in common, as their KING: different professions in point of Religion cannot (any more then in civill Trades) take away the community of relations either to Parents, or to Princes. And where is there such an _Oglio_ or medly of various Religions in the world again, as those men entertain in their service (who finde most fault with me) without any scruple, as to the diversity of their Sects and Opinions!

It was, indeed, a foul and indeleable shame, for such as would be counted Protestants, to inforce Me, a declared Protestant, their Lord and King, to a necessary use of Papists, or any other, who did but their duty to help Me to defend my self.

Nor did I more then is lawful for any King, in such exigents to use the aid of any his Subjects.

I am sorry the Papists should have a greater sense of their Allegeance then many Protestant Professors; who seem to have learned, and to practise the worst Principles of the worst Papists.

Indeed, it had been a very impertinent and unseasonable scruple in me, (and very pleading, no doubt to my Enemies) to have been then disputing the points of different beliefs in my Subjects, when I was disputed with by Swords points: and when I needed the help of my Subjects as men, no lesse then their prayers as Christians.

The noise of my evill Counsellours was another usefull device for those, who were impatient any mens counsels but their own should be followed in Church or State; who were so eager in giving me better counsel, that they would not give me leave to take it with freedom, as a Man; or honour, as a King; making their Counsels more like a drench, that must be powred down, then a draught, which might be fairly and leisurely drank, if I liked it.

I will not justifie beyond humane errour and frailties my Self, or my Counsellours: They might be subject to some miscarriages, yet such as were far more reparable by second and better thoughts, then those enormous extravagances wherewith some men have now even wildred, and almost quite lost both Church and State.

The event of things at last will make it evident to my Subjects, that had I followed the worst Counsels that my worst Counsellours ever had the boldnesse to offer to me, or my Self any inclination to use; I could not so soon have brought both Church and State in three flouris.h.i.+ng Kingdoms, to such a _Chaos_ of confusion, and h.e.l.l of miseries as some have done; out of which they cannot, or will not, in the midst of their many great advantages, redeem either Me, or my Subjects.

No men were more willing to complain, then I was to redresse what I saw in reason was either done or advised amisse: and this I thought I had done, even beyond the expectation of moderate men: who were sorry to see me p.r.o.ne even to injure my Self, out of a zeal to relieve my Subjects.

But other mens insatiable desire of revenge upon Me, my Court, and my Clergie, hath wholly beguiled both Church and State of the benefit of all my either Retractations or Concessions; and withall, hath deprived all those (now so zealous Persecutors) both of the comfort and reward of their former pretended Persecutions, wherein they so much gloryed among the Vulgar; and which, indeed a truly humbly Christian will so highly prize, as rather not be relieved, then be revenged, so as to be bereaved of that Crown of Christian patience, which attends humble and injured sufferers.

Another artifice used to withdraw my peoples affections from me to their designes, was, the noise and ostentation of Liberty, which men are not more p.r.o.ne to desire, then unapt to bear in the popular sense; which is to doe what every man liketh best.

If the divinest Liberty be to will what men should, and to do what they so will, according to Reason, Laws and Religion; I envie not my Subjects that liberty, which is all I desire to enjoy my self; So far am I from the desire of oppressing theirs. Now were those Lords and Gentlemen which a.s.sisted me, so prodigal of their Liberties, as with their Lives and Fortunes to help on the enslaving of themselves and their Posterities?

As to Civil Immunities, none but such as desire to drive on their ambitious and covetous Designes over the ruines of Church and State, Prince, Peers, and People, will ever desire greater Freedoms than the Laws allow; whose bounds good men count their Ornament and Protection; others their Manacles and Oppression.

Nor is it just any man should expect the reward and benefit of the Law, who despiseth his rule and direction, losing justly his Safety, while he seeks an unreasonable Libertie.

Time will best inform my Subjects, that those are the best preservers of their true Liberties, who allow themselves the least licentiousnesse against or beyond the Laws.

They will feel it at last to their cost, that it is impossible those men should be really tender of their fellow-subjects liberties, who have the hardinesse to use their King with so severe restraints, against all Laws, both Divine and Humane; under which yet I wil rather perish, then complain to those, who want nothing to compleat their mirth and triumph, but such musick.

In point of true conscientious tendernesse (attended with humility and meeknesse, not with proud and arrogant activity, which seeks to hatch every egg of different opinion to a Faction or Schism) I have oft declared, how little I desire my Laws and Scepter should intrench on G.o.ds Soveraignty, which is the onely King of mens Consciences; and yet he hath laid such restraints upon men, as commands them to be subject for conscience sake, giving no men liberty to break the Law established, further then with meeknesse and patience they are content to suffer the penalty annexed, rather then perturb the publick Peace.

The truth is, some mens thirst after Novelties, others despair to relieve the necessities of their Fortunes, or satisfie their Ambition in peaceable times, (distrusting G.o.ds providence, as well as their own merits) were the secret (but princ.i.p.al) impulsives to these popular Commotions, by which Subjects have been perswaded to expend much of those plentifull Estates they got, and enjoyed under my Government in peaceable times; which yet must now be blasted with all the odious reproaches which impotent malice can invent; and my Self exposed to all those contempts, which may most diminish the Majesty of a King, and increase the ingratefull insolencies of my People.

For mine Honour, I am well a.s.sured, that as mine Innocency is clear before G.o.d, in point of any calumnies they object; so my Reputation shall like the Sun (after Owls and Bats have had their freedom in the night and darker times) rise and recover it self to such a degree of splendour, as those ferall Birds shall be grieved to behold, and unable to bear. For never were any Princes more glorious, then those whom G.o.d hath suffered to be tried in the fournace of afflictions, by their injurious Subjects.

And who knows but the just and mercifull G.o.d will do me good, for some mens hard, false, and evill speeches against Me; wherein they speak rather what they wish, then what they beleeve, or know.

Nor can I suffer so much in point of Honour, by those rude and scandalous Pamphlets (which like fire in great conflagrations, fly up and down to set all places on like flames) as those men do, who pretending to so much piety, are so forgetfull of their duty to G.o.d and Me: By no way ever vindicating the Majesty of their KING against any of those, who contrary to the precept of G.o.d, and precedent of Angels, _speak evil of dignities, and bring railing accusations against those_ who are honoured with the name of _G.o.ds_.

But 'tis no wonder if men not fearing G.o.d, should not honour their KING.

They will easily contemn such shadows of G.o.d, who reverence not that Supreme and adorable Majestie, in comparison of whom all the glory of Men and Angels is but obscurity; yet hath he graven such Characters of divine Authority, and sacred Power upon Kings, as none may without sin seek to blot them out. Nor shall their black veils be able to hide the s.h.i.+ning of my face, while G.o.d gives me an heart frequently and humbly to converse with him, from whom alone are all the traditions of true glory and majestie.

_Thou, O Lord, knowest my reproach, and my dishonour; my adversaries are all before thee._

_My soul is among Lions, among them that are set on fire, even the sons of men; whose teeth are spears and arrows, their tongue a sharp sword._

_Mine enemies reproach me all the day long, and those that are mad against me, are sworn together._

_O my G.o.d, how long shall the sons of men turn my glory into shame?

how long shall they love vanity, and seek after lies?_

_Thou hast heard the reproaches of wicked men on every side. Hold not thy peace, lest my Enemies prevail against me, and lay mine honour in the dust._

_Thou, O Lord, shalt destroy them that speak lies; the Lord will abhor both the blood-thirsty and deceitfull men._

_Make my righteousnesse to appear as the light, and mine innocencie to s.h.i.+ne forth as the Sun at noon-day._

_Suffer not my silence to betray mine innocence, nor my displeasure, my patience; That after my Saviours example, being reviled, I may not revile again; and being cursed by them, I may bless them._

_Thou that wouldst not suffer_ s.h.i.+mei's _tongue to go unpunished; when by thy judgements on_ David _he might seem to justifie his disdainfull reproaches, give me grace to intercede with thy mercy for these my enemies, that the reward of false and lying tongues, even hot burning coales of eternall fire, may not be brought upon them._

_Let my prayers, and patience, be as water to coole and quench their tongues, who are already set on fire with the fire of h.e.l.l, and tormented with those malitious flames._

_Let me be happy to refute, and put to silence their evill speaking by well-doing; and let them enjoy not the fruit of their lips, but of my prayer for their repentance, and thy pardon._

_Teach me_ Davids _patience and_ Hezekiah's _devotion, that I may look to thy mercy through mans malice and see thy justice in their sin._

_Let_ Sheba's _seditious speeches_, Rabshekah's _railing, and_ s.h.i.+mei's _cursing, provoke, as my humble prayer to thee, so thy renued blessing towards me._

_Though they curse, do thou bless, and I shall be blessed; and made a blessing to my people._

_That the stone, which some builders refuse, may become the head-stone of the corner._

_Look down from heaven, and save me, from the reproach of them that would swallow me up._

_Hide me in the secret of thy presence, from the pride of man, and keep me from the strife of tongues._

16. _Upon the Ordinance against the Common-Prayer Book._

It is no newes to have all Innovations ushered in with the name of Reformations in Church and State, by those, who seeking to gain reputation with the Vulgar for their extraordinary parts, and piety, must needs undoe what ever was formerly setled never so well and wisely.

So hardly can the pride of those that study Novelties, allow former times any share or degree of wisedom or G.o.dliness.

And because matter of prayer and devotion to G.o.d justly bears a great part in Religion, (being the soules more immediate converse with the divine Majesty) nothing could be more plausible to the people then to tell them, they served G.o.d amiss in that point.

Hence our publike Liturgy, or Forms of constant Prayers must be (not amended, in what upon free and publick advice might seem to sober men inconvenient for matter or manner, to which I should easily consent, but) wholly cas.h.i.+ered, and abolished, and after many popular contempts offered to the Booke, and those that used it according to their consciences, and the Lawes in force, it must be crucified by an Ordinance the better to please either those men, who gloried in their extemporary veine and fluency: or others, who conscious to their own formality in the use of it, thought they fully expiated their sin of not using it aright, by laying all the blame upon it, and a totall rejection of it as a dead letter, thereby to excuse the deadness of their hearts.

As for the matter contained in the Book, sober and learned men have sufficiently vindicated it against the cavils and exceptions of those who thought it a part of piety to make what profane objections they could against it; especially for Popery and Superst.i.tion; whereas no doubt the Liturgy was exactly conformed to the doctrine of the Church of _England_; & this by all Reformed Churches is confessed to be most sound and Orthodox.