Eikon Basilike Part 21

Pietie will make you prosperous; at least it will keep you from being miserable; nor is he much a loser, that loseth all, yet saveth his own soul at last.

To which Center of true happiness, G.o.d, I trust, hath and will graciously direct all these black lines of affliction, which he hath been pleased to draw on me, and by which he hath [I hope] drawn me nearer to himself. You have already tasted of that Cup whereof I have liberally drank, which I look upon as G.o.ds Physick, having that in healthfulness which it wants in pleasure.

Above all, I would have you, as I hope you are already, wel-grounded and setled in your Religion: The best profession of which, I have ever esteemed that of the church of England, in which you have been educated; yet I would have your own Judgment and Reason now seal to that sacred bond which education hath written, that it may be judiciously your owne Religion, and not other mens custome or tradition, which you profess.

In this I charge you to persevere, as comming nearest to G.o.ds Word for Doctrine, and to the primitive examples for Government, with some little amendment, which I have otherwhere expressed and often offered, though in vain. Your fixation in matters of Religion will not be more necessary for your soul's then your Kingdoms peace, when G.o.d shall bring you to them.

For I have observed, that the Devill of Rebellion, doth commonly turn himself into an Angel of Reformation; and the old Serpent can pretend new Lights; when some mens Consciences accuse them for Sedition and Faction, they stop its mouth with the name and noise of Religion; when Pietie pleads for peace and patience, they cry out Zeal.

So that, unless in this point You be well setled, you shall never want temptations to destroy you and yours, under pretensions of reforming matters of Religion; for that seems even to worst men, as the best and most auspicious beginning of their worst designs.

Where, besides the Noveltie which is taking enough with the Vulgar, every one hath an affectation, by seeming forward to an outward Reformation of Religion, to be thought zealous, hoping to cover those irreligious deformities, wherto they are conscious, by a severity of censuring other mens opinions or actions.

Take heed of abetting any Factions, or applying to any publick Discriminations in matters of Religion, contrary to what is in your Judgement and the Church well setled: your partiall adhering, as head, to any one side gaines you not so great advantages in some mens hearts (who are p.r.o.ne to be of their kings Religion) as it loseth you in others, who think themselves, and their profession first despised, then persecuted by you. Take such a course as may either with calmness & charity quite remove the seeming differences and offences, by impartiality, or so order affairs in point of power that you shal not need to fear or flatter any faction; for if ever you stand in need of them, or must stand to their curtesie, you are undon: The Serpent will devour the Dove: you may never expect less of Loyaltie, Justice or humanity, then from those who engage into religious Rebellion: Their interest is always made G.o.ds; under the colours of piety, ambitious policies march, not onely with greatest security, but applause, as to the Populacy; you may hear from them _Jacob's_ voice, but you shall feel they have _Esau_'s hands.

Nothing seemed less considerable then the Presbyterian Faction in _England_, for many yeers; so complyant they were to publique order: nor indeed was their Party great, either in Church or State, as to mens judgements: But as soon as discontents drave men into Sidings (as ill humors fall to the disaffected part, which causes inflammations) so did all, at first, who affected any novelties, adhere to that side, as the most remarkable and specious note of difference (then) in point of Religion.

All the lesser Factions at first were officious servants to Presbytery their great Master: till time and military success discovering to each their peculiar advantages, invited them to part stakes, and leaving the joynt stock of uniform Religion, pretended each to drive for their Party, the trade of profits and preferments, to the breaking and undoing not onely of the Church and State, but even of Presbytery it self, which seemed and hoped at first to have engrossed all.

Let nothing seem little or despicable to you, in matters which concern Religion, and the Churches peace, so as to neglect a speedy reforming and effectual suppressing Errors, and Schisms, which seem at first but as a hand-bredth, but by seditious Spirits as by strong winds are soon made to cover and darken the whole Heaven.

When you have done justice to G.o.d, your own soul and his Church, in the profession and preservation both of truth and unitie in Religion.

The next main hinge on which your prosperitie will depend, and move, is, That of civil Justice, wherein the setled Laws of these Kingdoms, to which you are rightly heir, are the most excellent rules you can govern by; which by an admirable temperament give very much to Subjects industry, libertie, and happiness; and yet reserve enough to the Majestie and Prerogative of any King, who owns his people as Subjects, not as slaves; whose subjection, as it preserves their propertie, peace, and safetie; so it will never diminish your Rights, nor their ingenuous Liberties; which consists in the enjoyment of the fruits of their industry, and the benefit of those Laws to which themselves have consented.

Never charge your Head with such a Crown, as shall by its heaviness oppress the whole body, the weakness of whose parts cannot return any thing of strength, honor, or safety, to the Head, but a necessary debilitation and ruine.

Your Prerogative is best shewed, and exercised in remitting, rather then exacting the rigor of the Laws, there being nothing worse, then legal tyrannie.

In these two points, the preservation of established Religion and Laws, I may (without vanity) turn the reproach of my sufferings, as to the worlds censure, into the honor of a kinde of Martyrdom, as to the testimony of my own Conscience. The troublers of my Kingdoms having nothing else to object against me but this, That I prefer Religion, and Laws established, before those alterations they propounded.

And so indeed I do, and ever shall, till I am convinced by better Arguments, then what hitherto have been chiefly used towards me, Tumults, Armies, and Prisons.

I cannot yet learn that lesson, nor I hope ever will you, That it is safe for a King to gratifie any Faction with the perturbation of the Laws, in which is wrapt up the publike Interest, and the good of the communitie.

How G.o.d will deal with me, as to the removal of these pressures, and indignities, which his justice by the very unjust hands of some of my Subjects, hath been pleased to lay upon me, I cannot tell: nor am I much solicitous what wrong I suffer from men, while I retain in my soul, what I believe is right before G.o.d.

I have offered all for Reformation and Safety, that in Reason, Honor and Conscience, I can; reserving onely what I cannot consent unto, without an irreparable injury to my own soul, the Church, and my people, and to you also; as the next and undoubted Heir of my Kingdoms.

To which, if the divine Providence, to whom no difficulties are insuperable, shall in his due time after my decease bring you, as I hope he will: My Counsel and Charge to you, is, That you seriously consider the former real or objected miscarriages, which might occasion my troubles, that you may avoyd them.

Never repose so much upon any mans single counsel, fidelity, and discretion, in managing affairs of the first magnitude, (that is, matters of Religion and Justice) as to create in your self, or others, a diffidence of your own judgment, which is likely to be always more constant and impartial to the interest of your Crown and Kingdom then any mans.

Next, beware of exasperating any Factions by the crossness, and asperity of some mens pa.s.sions, humors, or private opinions, imployed by you, grounded onely upon the differences in lesser matters, which are but the skirts and suburbs of Religion.

Wherein a charitable connivence and Christian toleration often dissipates their strength, whom rougher opposition fortifies; and puts the despised and oppressed party, into such Combinations, as may most enable them to get a full revenge on those they count their Persecutors, who are commonly a.s.sisted by that vulgar commiseration, which attends all, that are said to suffer under the notion of Religion.

Provided the differences amount not to an insolent opposition of Laws, and Government, or Religion established, as to the essentials of them, such motions and minings are intolerable.

Alwaies keep up solid piety, and those fundamental Truths (which mend both hearts and lives of men) with impartial Favour and Justice.

Take heed that outward circ.u.mstances and formalities of Religion devoure not all, or the best incouragements of learning, industry, and piety; but with an equal eye and impartial hand, distribute Favours and Rewards to all men, as you find them for their real goodnesse both in abilities and fidilitie worthy and capable of them.

This will be sure to gain you the hearts of the best and the most too: who though they be not good themselves, yet are glad to see the severer ways of vertue at any time sweetned by temporall rewards.

I have, You see, conflicted with different and opposite Factions (for so I must needs call and count all those that act not in any conformity to the Laws established in Church and State;) no sooner have they by force subdued what they counted their common Enemy (that is, all those that adhered to the Laws, and to Me) and are secured from that fear, but they are divided to so high a rivalry, as sets them more at defiance against each other, then against their first Antagonists.

Time will dissipate all Factions, when once the rough horns of private mens covetous and ambitious designes shall discover themselves; which were at first wrapt up and hidden under the soft and smooth pretensions of Religion, Reformation and Liberty. As the Wolf is not less cruell, so he wil be more justly hated, when he shall appear no better then a Wolf under Sheeps cloathing.

But as for the seduced Train of the Vulgar, who in their simplicity follow those disguises; My Charge and Counsell to You, is, That as you need no palliations for any Designes, (as other men) so that you study really to exceed [in true and constant demonstrations of goodness, piety, and vertue towards the people] even all those men that make the greatest noise and ostentations of Religion; so you shall neither fear any detection (as they do who have but the face and mask of goodness) nor shall you frustrate the just expectations of your people; who cannot in Reason promise themselves so much good from any Subjects novelties, as from the vertuous constancy of their King.

When these mountains of congealed Factions shall by the Sun-s.h.i.+ne of G.o.ds Mercy, and the splendor of your Vertues, be thawed and dissipated; and the abused Vulgar shall have learned, that none are greater Oppressours of their Estates, Liberties, and Consciences, then those men that int.i.tle themselves The Patrons and Vindicators of them, only to usurp power over them: Let then no pa.s.sion betray You to any study of revenge upon those, whose own sin and folly will sufficiently punish them in due time.

But as soon as the forked arrow of factious emulations is drawn out, use all Princely arts and clemency to heal the wounds; that the smart of the cure may not equall the anguish of the hurt.

I have offered Acts of Indemnity and Oblivion to so great a lat.i.tude, as may include all, that can but suspect themselves to be any way obnoxious to the Laws; and which might serve to exclude al future jealousies and insecurities.

I would have You alwaies propense to the same way, when ever it shall be desired and accepted, let it be granted, not only as an Act of State-policie and necessitie, but of Christian charitie and choice.

It is all I have now left Me, a power to forgive those that have deprived Me of all; and I thank G.o.d, I have a heart to do it, and joy as much in this grace, which G.o.d hath given Me, as in all My former enjoyments; for this is a greater argument of G.o.ds love to Me, then any prosperitie can be.

Be confident (as I am) that the most of all sides, who have done amiss, have done so, not out of malice, but mis-information, or mis-apprehension of things.

None will be more loyal and faithful to Me and You, then those Subjects, who sensible of their Errors, and our Injuries, will feel in their own Souls most vehement motives to repentance, and earnest desires to make some reparations for their former defects.

As Your qualitie sets You beyond any Duel with any Subject, so the n.o.bleness of Your mind must raise You above the meditating any revenge, or executing Your anger upon the many.

The more conscious You shall be to Your Own Merits upon Your people, the more p.r.o.ne You will be to expect all love and loyalty from them, and to inflict no punishment upon them for former miscarriages: You will have more inward complacency in pardoning one, then in punis.h.i.+ng a thousand.

This I write to You, not despairing of G.o.ds Mercy, and My Subjects Affections towards You, both which, I hope You will study to deserve, yet We cannot merit of G.o.d, but by his own mercy.

If G.o.d shall see fit to restore Me, and You after Me, to those enjoyments, which the Laws have a.s.signed to Us, and no Subjects without an high degree of guilt and sin can devest Us of, then may I have better opportunity, when I shall be so happy to see You in peace, to let You more fully understand the things that belong to G.o.ds glory, Your own honor, and the Kingdoms peace.

But if You never see My face again, and G.o.d will have me buried in such a barbarous Imprisonment & obscurity, [which the perfecting some mens designs requires] wherin few hearts that love Me are permitted to exchange a word, or a look with Me; I do require and entreat You as Your Father, and Your KING that you never suffer your heart to receive the least check against or disaffection from the true Religion established in the Church of _England_.

I tell you I have tried it, and after much search, and many disputes, have concluded it to be the best in the world, not only in the Community, as Christian, but also in the speciall notion, as Reformed, keeping the middle way between the pomp of superst.i.tious Tyranny, and the meanness of fantastique Anarchy.

Not but that (the draught being excellent as to the main, both for Doctrine and Government, in the Church of _England_) some lines, as in very good figures, may happily need some sweetning, or polis.h.i.+ng, which might here have easily been done by a safe and gentle hand: if some mens precipitancy had not violently demanded such rude alterations, as would have quite destroyed all the beauty and proportions of the whole.

The scandall of the late Troubles, which some may object, and urge to you against the Protestant Religion established in _England_, is easily answered to them, or your own thoughts in this; That scarce any one who hath been a Beginner, or an active Prosecutor of this late Warr against the Church, the Laws, and me, either was, or is a true Lover, Embracer or practiser of the Protestant Religion established in _England_ which neither gives such rules, nor ever before set such examples.

'Tis true, some heretofore had the boldness to present threatning Pet.i.tions to their Princes and Parliaments, which others of the same Faction (but of worse Spirits) have now put in execution: but let not counterfeit and disorderly Zeal abate your value and esteem of true piety; both of them are to be known by their fruits; the sweetness of the Vine and Fig-tree is not be despised, though the brambles and thorns should pretend to bear figs and grapes, thereby to rule over the trees.

Nor would I have you to entertain any aversation or dislike of Parliaments, which in their right const.i.tution with freedom and honour will never injure or diminish your greatnesse; but will rather be as interchangings of love, loyaltie and confidence betwen a Prince and his People.

Nor would the events of this black Parliament have been other then such (however much bia.s.sed by Factions in the Elections) if it had been preserved from the insolencies of popular dictates, and tumultuary impressions: The sad effects of which will no doubt make all Parliaments after this, more cautious to preserve that Freedom and Honour which belong to such a.s.semblies (when once they have fully shaken off this yoak of Vulgar encroachment) since the publick interest consists in the mutual and common good both of Prince and People.

Nothing can be more happie for all, then in fair, grave, and honourable waies to contribute their Councels in Common, enacting all things by publick consent, without Tyrannie or Tumults. We must not starve our selves, because some men have surfeited of wholesome food.

And if neither I, nor you, be ever restored to our Rights, but G.o.d in his severest justice, will punish My Subjects with continuance in their sin, and suffer them to be deluded with the prosperity of their wickednesse; I hope G.o.d will give Me and You, that grace, which will teach and enable Us, to want, as well as to wear a Crown, which is not worth taking up, or enjoying upon sordid, dishonourable, and irreligious terms.