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A King's Christian Duty Toward God
by King James I of England (1598 - language updated)
A Concise Summary Of Official Religion At The Beginning Of Colonial America

OF A KING'S CHRISTIAN DUTY TOWARDS GOD.

As he cannot be thought worthy to rule and command others, that cannot rule and control his own proper affections and unreasonable appetites, so can he not be thought worthy to govern a Christian people, knowing and fearing God, that in his own person and heart, fears not and loves not the Divine Majesty. Neither can anything in his government succeed well with him, (devise and labor as he tries) as coming from a filthy spring, if his person be unsanctified: for (as that royal Prophet says) Except the Lord build the house, they labor in vain that build it: except the Lord keep the City, the keepers watch it in vain: (Psalms 12:7) in respect the blessing of God has the only power to give the success thereunto: and as Paul says, he plants, Apollos waters, but it is God only that gives the increase. (1 Corinthians 3:6)

Therefore (my Son) first of all things, learn to know and love that God, to whom you have a double obligation; first, because he made you a man; and next, because he made you a little GOD to sit on his Throne, and rule over other men. Remember, that as in dignity he has erected you above others, so ought you in thankfulness towards him, go as far beyond all others. A speck in another's eye, is a beam into yours: a blemish in another, is a leprous bile in you: and a venial sin (as the Papists call it) in another, is a great crime into you. Think not therefore, that the highness of your dignity, diminishes your faults (much less gives you a license to sin) but by the contrary your fault shall be aggravated, according to the height of your dignity; any sin that you commit, not being a single sin procuring but the fall of one; but being an exemplary sin, and therefore drawing with it the whole multitude to be guilty of the same. Remember then, that this glistening worldly glory of Kings, is given them by God, to teach them to attempt so to glisten and shine before their people, in all works of sanctification and righteousness, that their persons as bright lamps of godliness and virtue, may, going in and out before their people, give light to all their steps. Remember also, that by the right knowledge, and fear of God (which is the beginning of wisdom,(Proverbs 9:10) as Solomon says) you shall know all the things necessary for the discharge of your duty, both as a Christian, and as a King; seeing in him, as in a mirror, the course of all earthly things, whereof he is the spring and only mover.

Now, the only way to bring you to this knowledge, is diligently to read his word, and earnestly to pray for the right understanding thereof. Search the Scriptures, says Christ, for they bear testimony of me:(John 5:39) and, the whole Scripture, says Paul, is given by inspiration of God, and is profitable to teach, to convince, to correct, and to instruct in righteousness; that the man of God may be complete, being made well-fitted unto all good work. (2 Timothy 3:16,17) And most properly of any other, belongs the reading thereof unto Kings, since in that part of Scripture, where the godly Kings are first made mention of, that were ordained to rule over the people of God, there is an express and most notable exhortation and commandment given them, to read and meditate in the Law of `God. (Deuteronomy 17:2) I join to this, the careful hearing of the doctrine with attendance and reverence: for, faith comes by hearing, (Romans 10:17) says the same Apostle.

But above all, beware you wrest not the word to your own appetite, as over many do, making it like a bell to sound as you please to interpret: but by the contrary, frame all your affections, to follow precisely the rule there set down.

The whole Scripture chiefly contains two things: a command, and a prohibition, to do such things, and to abstain from the contrary. Obey in both; neither think it enough to abstain from evil, and do no good; nor think not that if you do many good things, it may serve you for a cloak to mix evil turns therewith. And as in these two points, the whole Scripture principally consists, so in two degrees stands the whole service of God by man: interior, or upward; exterior, or downward: the first, by prayer in faith towards God; the next, by works flowing therefrom before the world: which is nothing else, but the exercise of Religion towards God, and of equity towards your neighbor.

As for the particular points of Religion, I need not to expand them; I am no hypocrite, follow my footsteps, and your own present education therein. I thank God, I was never ashamed to give account of my profession, howsoever the malicious lying tongues of some have traduced me: and if my conscience had not resolved me, that all my Religion presently professed by me and my kingdom, was grounded upon the plain words of the Scripture, without which all points of Religion are superfluous, as any thing contrary to the same is abomination, I had never outwardly avowed it, for pleasure or awe of any flesh. And as for the points of equity towards your neighbor (because that will fall in properly, upon the second part concerning a King's office) I leave it to its own place. For the first part then of man's service to his God, which is Religion, that is, the worship of God according to his revealed will, it is wholly grounded upon the Scripture, as I have already said, quickened by faith, and conserved by conscience: For the Scripture, I have now spoken of it in general, but that you may the more readily make choice of any part thereof, for your instruction or comfort, remember briefly this method. The whole Scripture is breathed by God's Spirit, thereby, as by his lively word, to instruct and rule the whole Church militant to the and of the world: It is composed of two parts, the Old and New Testament: The ground of the former is the Law, which shows our sin, and contains justice: the ground of the other is Christ, who pardoning sin contains grace. The sum of the Law is the ten Commandements, more fully related in the books of Moses, interpreted and applied by the Prophets; and by the histories, are the examples shown of obedience or disobedience thereto, and what praemium (reward) or paena (punishment) was accordingly given by God: But because no man was able to keep the Law, nor any part thereof, it pleased God of his infinite wisdom and goodness, to incarnate his only Son in our nature, for satisfaction of his justice in his suffering for us; that since we could not be saved by doing, we might at least, be saved by believing.

The ground therefore of the word of grace, is contained in the four histories of the birth, life, death, resurrection and ascension of Christ: The larger interpretation and use thereof, is contained in the Epistles of the Apostles: and the practice in the faithful or unfaithful, with the history of the infancy and first progress of the Church is contained in their Acts.

Would you then know your sin by the Law ? read the books of Moses containing it. Would you have a commentary thereupon? Read the Prophets, and likewise the books of the proverbs and Ecclesiastes, written by that great pattern of wisdom Solomon, which will not only serve you for instruction, how to walk in the obedience of the Law of God, but is also so full of golden sentences, and moral precepts, in all things that can concern your conversation in the world, as among all the profane Philosophers and Poets, you shall not find so rich a storehouse of precepts of natural wisdom, agreeing with the will and divine wisdom of God. Would you see how good men are rewarded, and wicked punished? look the historical parts of these same books of Moses, together with the histories of Joshua, the Judges, Ezra, Nehemiah, Esther, and Job: but especially the books, of the Kings , and Chronicles, wherewith you ought to be familiarly acquainted: for there shall you see yourself, as in a mirror, in the catalogue either of the good or the evil Kings.

Would you know the doctrine, life, and death of our Saviour Christ? read the Evangelists. Would you be more particularly trained up in his School? meditate upon the Epistles of the Apostles. And would you be acquainted with the practices of that doctrine in the persons of the primitive Church? Cast up the Apostles Acts. And as to the Apocryphal books, I omit them, because I am no Papist, as I said before; and indeed some of them are as like the expression of the Spirit of God as an egg is to an oyster.

But when you read the Scripture, read it with a sanctified and chaste heart: admire reverently such obscure places as you understand not, blaming only your own capacity: read with delight the plain places, and study carefully to understand those that are somewhat difficult: attempt to be a good textuary; for the Scripture is ever the best interpreter of itself; but attempt not curiously to seek out farther then is contained therein; for that were over unmannerly a presumption, to strive to be further upon God's secrets, then he has will you be; for what he thought needful for us to know, that has he revealed there: And delight most in reading such parts of the Scripture, as may best serve for your instruction in your calling; rejecting foolish curiosities upon genealogies and contentions, which are but vain, and profit not, as Paul says. (Titus 3:9)

Now, as to Faith, which is the nourisher and quickener of Religion, as I have already said, It is a sure persuasion and apprehension of the promises of God, applying them to your soul: and therefore may it justly be called, the golden chain that links the faithful soul to Christ: And because it grows not in our garden, but is the free gift of God, (Philippians 1:29) as the same Apostle says, it must be nourished by prayer, Which is nothing else, but a friendly talking with God.

As for teaching you the form of your prayers, the Psalms of David are the the most appropriate school-master that you can be acquainted with (next the prayer of our Savior, which is the only rule of prayer) from which, as of most rich and pure fountains, you may learn all form of prayer necessary for your comfort at all occasions: And so much the fitter are they for you, then for the common sort, and in respect the composer thereof was a King: and therefore best inclined to knowings wants, and what things were most appropriate to be required by a King at God's hand for remedy thereof.

Pray often when you are quietest, especially forget it not in your bed how oft soever you do it at other times: for public prayer serves as much for example, as for any particular comfort to the supplicant.

In your prayer, be neither overly distant with God, like the ignorant common sort, that prays nothing but out of books, nor yet overly familiar with him, like some of the vain Pharisaical puritans, that think they rule him upon their fingers: The former way will breed an uncouth coldness in you towards him, the other will breed in you a contempt of him. But in your prayer to God speak with all reverence: for if a subject will not speak but reverently to a King, much less should any flesh presume to talk with God as with his companion.

Crave in your prayer, not only things spiritual, but also things temporal, sometimes of greater, and sometimes of lesser consequence; that you may lay up in store his grant of these things, for confirmation of your faith, and to be a token unto you of his love. Pray, as you find your heart moves you, pro re nata (spontaneously): but see that you seek no unlawful things, as revenge, lust, or such like: for that prayer cannot come of faith: and whatsoever is done without faith, is sin, (Romans 14:23) as the Apostle says.

When you receive your prayer, thank him joyfully therefore: if otherwise, bear patiently, attempting to win him with importunity, as the widow did the unrighteous Judge: and if notwithstanding thereof you be not heard, assure yourself, God foresees that which you ask is not for your benefit: and learn in time, so to interpret all the adversities that God shall send unto you; so shall you in the midst of them, not only be armed with patience, but joyfully lift up your eyes from the present trouble, to the happy end that God will turn it to. And when you find it once so fall out by proof, arm yourself with the experience thereof against the next trouble, assuring yourself, though you cannot in time of the rain see through the cloud, yet in the end shall you find, God sent if for your benefit, as you found in the former.

And as for conscience, which I called the conserver of Religion, It is nothing else, but the light of knowledge that God has planted in man, which ever watching over all his actions, as it bears him a joyful testimony when he does right, so it cuts him with a feeling that he has done wrong, whenever he commits any sin. And surely, although this conscience be a great torture to the wicked, yet is it as great a comfort to the godly, if we will consider it rightly. For have we not a great advantage, that have within ourselves while we live here, an Account-book and Inventory of all the crimes that we shall be accused of, either at the hour of our death, or at the Great day of Judgement; which when we please (yea though we forget) will cut, and remind us to look upon it; that while we have leisure and are here, we may remember to amend; and so at the day of our trial, appear with new and white garments washed in the blood of the Lamb, (Revelation 7:14) as St. John says. Above all them, my Son, labor to keep sound this conscience, which many prattle of, but over few feel: especially be careful to keep it free from two diseases, wherewith it frequently becomes infected; to wit, Leprosy, and Superstition; the former is the mother of Atheism, the other of Heresies. By a leprous conscience, I mean a cauterized conscience, (1 Timothy 4:2) as Paul calls it, being become senseless of sin, through sleeping in a careless security as King David's was after his murder and adultery, ever till he was wakened by the Prophet Nathan's analogy. And by superstition, I mean, when one restrains himself to any other rule in the service of God, than is warranted by the word, the only true measure of God's service. As for a preservative against this Leprosy, remember ever once in the four and twenty hours, either in the night, or when you are at greatest quiet, to call yourself to account of all your last day's actions, either wherein you have committed things you should not, or omitted the things you should do, either in your Christian or Kingly calling: and in that account, let not yourself be smoothed over with that flattering filautia (self-love), which is overkindly a sickness to all mankind: but censure yourself as sharply, as if you were your own enemy: For if you judge yourself, you shall not be judged, (1 Corinthians 11:31) as the Apostle says: and then according to your censure, reform your actions as far as you may, eschewing ever wilfully and wittingly to oppose your conscience: For a small sin wilfully committed, with a deliberate resolution to break the bridle of conscience therein, is far more grievous before God, then a greater sin committed in a sudden passion, when conscience is asleep. Remember therefore in all your actions, of the great account that you are one day to make: in all the days of your life, ever learning to die, {Stoic} and living every day as if it were your last; Omnem diem crede tibi diluxisse supremum. (Believe each day to be your very last.)

And therefore, I would not have you to pray with the Papists, to be preserved from sudden death, but that God would give you grace so to live, as you may every hour of your life be ready for death: so shall you attain to the virtue of true fortitude, never being afraid for the horror of death, come when he may: And especially, beware to offend your conscience with use of swearing or lying, suppose but in jest; for those are but a use, and a sin clothed with no delight nor gain, and therefore the more inexcusable even in the sight of men: and lying comes also much of a vile use, which banishes shame: Therefore beware even to deny the truth, which is a sort of lie, that may best be avoided by a person of your rank. For if any thing be asked at you that you thine not appropriate to reveal, if you say, that question is not pertinent for them to ask, who dare examine you further? and using sometimes this answer both in true and false things that shall be asked at you, such unmannerly people will never be the wiser thereof.

And for keeping your conscience sound from that sickeness of superstition, you must neither lay the safety of your conscience upon the credit of your own conceits, nor yet of other men's humors, how great doctors of Divinity that ever they be; but you must only ground it upon the express Scripture: for conscience not grounded upon sure knowledge, is either an ignorant fantasy, or an arrogant vanity. Beware therefore in this case with two extremities: the one, to believe with the Papists, the Church's authority, better then your own knowledge; the other, to lean with the Anabaptists, to your own conceits and dreamed revelations.

But learn wisely to discern between points of salvation and indifferent things, between substance and ceremonies; and between the express commandment and will of God in his word, and the invention, or ordinance of man; since all that is necessary for salvation is contained in the Scripture: For in anything that is expressly commanded or prohibited in the book of God, you cannot be over precise, even in the least thing; counting every sin, not according to the light estimation and common use of it in the world, but as the book of God counts you Judge of it. But as for all other things not contained in the scripture, spare not to use or alter them, as the necessitt of the time shall require. And when any of the spiritual office-bearers in the Church, speak unto you any thing that is well warranted by the word, reverence and obey them as the heralds of the most high God: but, if passing that bounds, they urge you to embrace any of their fantasies in the place of God's word, or would color their particulars with a pretended zeal, acknowledge them for no other than vain men, exceeding the bounds of their calling; and according to your office, gravely and with authority redact them in order again.

To conclude then, both this purpose of conscience, and the first part of this book, keep God more sparingly in your mouth, but abundantly in your heart: be precise in effect, but social in show: more closely by your deeds than by your words, the love of virtue and hatred of vice: and delight more to be godly and virtuous indeed, then to be thought and called so; expecting more for your praise and reward in heaven, than here: and apply to all your outward actions Christ's command, to pray and give your alms secretly: So shall you on the one part be inwardly garnished with true Christian humility, not outwardly (with the proud Pharisee) glorying in your godliness; but saying, as Christ commands us all, when we have done all that we can, Inutiles serui sumus: (I am altogether powerless.)And on the other part, you shall eschew outwardly before the world, the suspicion of filthy proud hypocrisy, and deceitful dissimulation.

Source: Excerpted from King James' book BASILIKON DORON,
as shown at http://www.jesus-is-lord.com/basilico.htm

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