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EIKONOKLASTES.

UT the people, exorbitant and excessive in all their motions, are prone ofttimes not to a religious only, but to a civil kind of idolatry, in idolizing. their kings: though never more mistaken in the object of their worship; heretofore being wont to repute for saints those faithful and courageous barons, who lost their lives in the field, making glorious war against tyrants for the common liberty; as Simon de Montfort, Earl of Leicester, against Henry III.; Thomas Plantagenet, Earl of Lancaster, against Edward II. But now, with a besotted and degenerate baseness of spirit, except some few who yet retain in them the old English fortitude and love of freedom, and have testified it by their matchless deeds, the rest, imbastardized from the ancient nobleness of their ancestors, are ready to fall flat, and give adoration to the image and memory of this man, who hath offered at more cunning fetches to undermine our liberties, and put tyranny into an art, than any British king before

him. Which low dejection and debasement of mind in the people, I must confess, I cannot willingly ascribe to the natural disposition of an Englishman, but rather to two other causes; first, to the prelates and their fellow-teachers, though of another name and sect, whose pulpit-stuff, both first and last, hath been the doctrine and perpetual infusion of servility and wretchedness to all their hearers, and whose lives, the type of worldliness and hypocrisy, without the least true pattern of virtue, righteousness, or self-denial in their whole practice. I attribute it, next, to the factious inclination of most men, divided from the public by several ends and humors of their own.

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I NEVER knew that time in England, when men of truest religion were not counted sectaries: but wisdom now, valor, justice, constancy, prudence united and embodied to defend religion and our liberties, both by word and deed, against tyranny, is counted schism and faction.

Thus in a graceless age things of highest praise and imitation under a right name, to make them infamous and hateful to the people, are miscalled. Certainly, if ignorance and perverseness will needs be national and universal, then they who adhere to wisdom and to truth, are not therefore to be blamed, for being so few as to seem a sect or faction. But in my opinion it goes not ill with that people where these virtues grow so nu

merous and well joined together, as to resist and make head against the rage and torrent of that boisterous folly and superstition, that possesses and hurries on the vulgar sort. This therefore we may conclude to be a high honor done us from God, and a special mark of his favor, whom he hath selected as the sole remainder, after all these changes and commotions, to stand upright and steadfast in his cause; dignified with the defence of truth and public liberty; while others, who aspired to be the top of zealots, and had almost brought religion to a kind of trading monopoly, have not only by their late silence and neutrality belied their profession, but foundered themselves and their consciences, to comply with enemies in that wicked cause and interest, which they have too often cursed in others, to prosper now in the same themselves.

"'*

"He hoped by his freedom and their moderation to prevent misunderstandings. And wherefore not by their freedom and his moderation? But freedom he thought too high a word for them, and moderation too mean a word for himself: this was not the way to prevent misunderstandings. still "feared passion and prejudice in other men”; not in himself: "and doubted not by the weight of his " own "reason, to counterpoise any faction";

He

* This and quotations following are from the Eikon Basilikè, which claimed to have been written by Charles I.

it being so easy for him, and so frequent, to call his obstinacy reason, and other men's reason, faction. We in the mean while must believe that wisdom and all reason came to him by title with his crown; passion, prejudice, and faction came to others by being subjects.

"He was sorry to hear, with what popular heat elections were carried in many places." Sorry rather, that court-letters and intimations prevailed no more, to divert or to deter the people from their free election of those men whom they thought best affected to religion and their country's liberty, both at that time in danger to be lost. And such men they were, as by the kingdom were sent to advise him, not sent to be cavilled at, because elected, or to be entertained by him with an undervalue and misprision of their temper, judgment, or affection. In vain was a Parliament thought fittest by the known laws of our nation, to advise and regulate unruly kings, if they, instead of hearkening to advice, should be permitted to turn it off, and refuse it by vilifying and traducing their advisers, or by accusing of a popular heat those that lawfully elected them. . .

AND this is the substance of his first section, till we come to the devout of it, modelled into the form of a private psalter. Which they who so much admire, either for the matter or the manner, may as well admire the archbishop's late breviary,

and many other as good manuals and handmaids of devotion, the lip-work of every prelatical liturgist, clapped together and quilted out of Scripture phrase, with as much ease and as little need of Christian diligence or judgment, as belongs to the compiling of any ordinary and salable piece of English divinity, that the shops value. But he who, from such a kind of psalmistry, or any other verbal devotion, without the pledge and earnest of suitable deeds, can be persuaded of a zeal and true righteousness in the person, hath much yet to learn; and knows not that the deepest policy of a tyrant hath been ever to counterfeit religious. And Aristotle, in his Politics, hath mentioned that special craft among twelve other tyrannical sophisms. Neither want we examples: Andronicus Comnenus, the Byzantine emperor, though a most cruel tyrant, is reported by Nicetas to have been a constant reader of Saint Paul's Epistles; and by continual study had so incorporated the phrase and style of that transcendent apostle into all his familiar letters, that the imitation seemed to vie with the original. Yet this availed not to deceive the people of that empire, who, notwithstanding his saint's vizard, tore him to pieces for his tyranny.

From stories of this nature both ancient and modern which abound, the poets also, and some English, have been in this point so mindful of decorum, as to put never more pious words in the mouth of any person, than of a tyrant. I shall

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