The Project Gutenberg eBook of The Simple Cobler of Aggawam in America
    
This ebook is for the use of anyone anywhere in the United States and
most other parts of the world at no cost and with almost no restrictions
whatsoever. You may copy it, give it away or re-use it under the terms
of the Project Gutenberg License included with this ebook or online
at www.gutenberg.org. If you are not located in the United States,
you will have to check the laws of the country where you are located
before using this eBook.

Title: The Simple Cobler of Aggawam in America

Author: Nathaniel Ward

Release date: January 15, 2011 [eBook #34974]

Language: English

Credits: Produced by Simon Gardner, JackMcJiggins and the Online
        Distributed Proofreading Team at http://www.pgdp.net


*** START OF THE PROJECT GUTENBERG EBOOK THE SIMPLE COBLER OF AGGAWAM IN AMERICA ***




Produced by Simon Gardner, JackMcJiggins and the Online
Distributed Proofreading Team at http://www.pgdp.net







Transcriber's Notes

This Plain Text version uses symbols from the ASCII and Latin-1
character sets. Typeface differences in the original are indicated as
follows:

  italic typeface is represented by _underscores_
  small caps typeface is represented by UPPER CASE
  blackletter font is represented by %percent symbols%
  plain text appearing within italics is represented by =equals symbols=

Special characters in the original are indicated as follows:

  [oe] represents the oe ligature
  ^o, ^{th} represent superscript characters
  [=x] represents a macron (horizontal bar above a character)
  [per] represents a conventional abbreviation for "per"
  [ver] represents a scribal abbreviation in the quoted document
  [Gr: ... ] is used to denote Greek transliteration.

Archaic, unusual and inconsistent spellings have been retained from the
original text. Where changes to the text have been made for
typographical errors, these are listed at the end of the book.

       *       *       *       *       *


                               THE
                          SIMPLE COBLER
                               OF
                       AGGAWAM in AMERICA.

                             willing

   To help 'mend his Native Country, lamentably tattered, both
           in the upper-Leather and sole, with all the
                   honest stitches he can take.

   And as willing never to be paid for his work, by Old English
                           wonted pay.

       IT IS HIS TRADE TO PATCH ALL THE YEAR LONG, gratis.

           Therefore I pray Gentlemen keep your purses.

                     By THEODORE DE LA GUARD.

            _In rebus arduis ac tenui spe, fortissima
             qu[oe]que consilia tutissima sunt._ Cic.

                           In English,

         When bootes and shoes are torne up to the lefts,
         Coblers must thrust their awles up to the hefts.

             This is no time to feare _Apelles gramm:
                 Ne Sutor quidem ultra crepidam._

                              LONDON,

  Printed by J. D. & R. I. for STEPHEN BOWTELL, at the signe of
                 the Bible in Popes Head-Alley, 1647.




NOTICE OF THE AUTHOR.


THE REVEREND NATHANIEL WARD, the writer of the following work, was born
at Haverhill, England, in 1570. Of this town his father was a clergyman.
He was educated at Cambridge, studied and practised law, travelled on
the Continent, afterwards commenced the study of divinity, became a
preacher of the Gospel, and was settled at Standon, in Hertfordshire. He
was a strong friend of the early settlers of New England before the
elder Winthrop's coming over. At a General Court of the Massachusetts
Company, held in London, on Wednesday the 25th of November, 1629, "Mr.
Whyte did reco[=m]end Mr. Nathaniel Ward of Standon" to be admitted to
the freedom of the Company. He was ordered before the Bishop, Dec. 12,
1631, to answer for his non-conformity. Being forbidden to preach, he
embarked in April, 1634, for this country. He arrived here in June, and
was settled as Pastor of the church at Ipswich, or Aggawam, the same
year. By reason of indisposition, he was, at his own request, in 1636,
released from his engagement with the church there. However thus
disengaged, he preached often during the time he remained in the colony.
The necessities of the infant Commonwealth called for his time, talents,
and acquirements. Nor did he refuse. Willing to do the good, which he
might, he lent a ready and efficient hand to the formation of our Legal
Code. He was appointed by the General Court, March 12, 1638, on a
committee to draw up a system of laws, for the consideration of the
freemen. The same legislative authority, May 13, 1640, granted him six
hundred acres of land for his service, at Pentucket, afterwards called
Haverhill. He preached the election sermon, 1641, in which he advanced
several things that savored more of liberty, than some of the
magistrates were prepared to approve. The same year, Oct. 7, "The
Govern'^r and m^r Hauthorne were Desired to speake to m^r Ward, for a
coppey of the liberties, and of the Capitall lawes to bee transcribed,
and sent to the severall townes." He wrote the "Simple Cobler" in 1645.
In this year, May 25, he was on a committee to draw up a Body of
Liberties, which were published in 1648, being the first printed volume
of the kind in this Colony. Though greatly assisted by Joseph Hills and
others in the composition and arrangement of so important a work, yet he
appears to have been a principal agent in its accomplishment. He sold
his interest at Haverhill, Nov. 25, 1646, to John Eaton, for £12,00.
Between this date and the 6th of January following, he returned to
England. On June 30th, 1647, he preached before the House of Commons,
and the same year published the "Simple Cobler." He was afterwards
settled in the ministry at Shenfield, near Brentwood, where he died in
1653, in his eighty-third year.

Fuller, in his "Worthies of England," speaking of him, says, that he,
"following the counsel of the poet,

    Ridentem dicere verum,
    Quis vetat?

    What doth forbid but one may smile,
    And also tell the truth the while?

hath in a jesting way, in some of his books, delivered much smart truth
of the present times." Dr. Mather, in his "Magnalia," remarks of him,
"he was the author of many composures full of wit and sense; among
which, that entituled _The Simple Cobler_ (_which demonstrated him to be
a subtil statesman_) was most considered." The same author adds, that
"some famous persons of old thought it a greater _glory_ to have it
enquired; _why such a one had not a statue erected for him?_ than to
have it enquired _why he had?_ If it be enquired, _why this our =St.
Hilary= hath among our Lives no statue erected for him?_ let that
enquiry go for part of one." And in the "Remarkables" of Increase
Mather, he observes, "An hundred witty Speeches of our Celebrated
_Ward_, who called himself _The Simple Cobler_ of Agawam, [and over
whose Mantel-piece in his House, by the way, I have seen those three
Words Engraved, SOBRIE, JUSTE, PIE, and a Fourth added, which was LÆTE:]
have been reported; but he had one Godly Speech, that was worth 'em all;
which was, _I have only Two Comforts to Live upon; The one is in the
Perfections of CHRIST; The other is in The Imperfections of all
CHRISTIANS._"

Mr. Ward had several children. Among them, were John, settled in the
ministry at Haverhill, Mass., where he died, 1693; James, who practised
medicine; and a daughter, married to Gyles Fyrmin. These three last
accompanied their father to England.

To illustrate how much Mr. Ward benevolently labored for the public good
with but small recompense, we quote another remark of Cotton Mather, as
to his son John. It follows: "He was a son most exemplarily _dutiful_
unto his _parents_; and having paid some considerable _debts_ for his
_father_, he would afterwards humbly observe and confess, that God had
abundantly _recompenced_ this his dutifulness." Whether these debts were
paid in Old or New England is uncertain.

Thus we have given a sketch of one, who deserves well of New England and
of friends to freedom every where,--so that it might be more evident how
he and the subsequent work were estimated by his contemporaries and
successors.

                                                       D. P.

BOSTON, March 8, 1843.


NOTE.

This work passed through several editions at London in 1647. It was
reprinted in Boston in 1713. One of the earlier editions and that of
1713 have been used in preparing the present edition for the press.
After his first impression, the author made several additions to
succeeding ones, which will be found in this now issued.--The principal
of these additions are as follow: "A Word of Love to the Common People
of England," "A most humble Heel piece," &c., and "A respective word to
the Ministers of England."

ED.




                           THE
                      SIMPLE COBLER
                           OF
                   AGGAWAM IN AMERICA.

                         WILLING

     To help 'mend his Native Country, lamentably
        tattered, both in the upper-Leather and sole,
        with all the honest stitches he can take.

      And as willing never to be paid for his work,
                by Old English wonted pay.

    _It is his trade to patch all the year long_, gratis.
       Therefore I pray Gentlemen keep your purses.

                By _Theodore de la Guard_.

        _In rebus arduis ac tenui spe, fortissima
          quæque consilia tutissima sunt._ Cic.

                       In English,

     When bootes and shoes are torne up to the lefts,
     Coblers must thrust their awles up to the hefts.

         This is no time to feare _Apelles gramm:
             Ne Sutor quidem ultra crepidam_.

                         LONDON,

  Printed by _J. D. & R. I. for Stephen Bowtell_, at the
      signe of the Bible in Popes Head-Alley, 1647.




                           THE
                      SIMPLE COBLER
                           OF
                   AGGAWAM IN AMERICA.


Either I am in an Appoplexie, or that man is in a Lethargie, who doth
not now sensibly feele God shaking the Heavens over his head, and the
Earth under his feet: The Heavens so, as the Sun begins to turne into
darknesse, the Moon into blood, the Starres to fall down to the ground;
So that little Light of Comfort or Counsell is left to the sonnes of
men: The Earth so, as the foundations are failing, the righteous scarce
know where to finde rest, the Inhabitants stagger like drunken men; it
is in a manner dissolved both in Religions and Relations: And no
marvell; for, they have defiled it by transgressing the Laws, changing
the Ordinances, and breaking the Everlasting Covenant. The Truths of God
are the Pillars of the world, whereon States and Churches may stand
quiet if they will; if they will not, He can easily shake them off into
delusions, and distractions enough.

Sathan is now in his passions, hee feeles his passion approaching; hee
loves to fish in royled waters. Though that Dragon cannot sting the
vitals of the Elect mortally, yet that Beelzebub can fly-blow their
Intellectuals miserably: The finer Religion grows, the finer hee spins
his Cobwebs, hee will hold pace with Christ so long as his wits will
serve him. Hee sees himselfe beaten out of grosse Idolatries, Heresies,
Ceremonies, where the Light breakes forth with power; he will therefore
bestirre him to prevaricate Evangelicall Truths, and Ordinances, that if
they will needs be walking, yet they shall _laborare varicibus_, and not
keep their path: he will put them out of time and place; Assascinating
for his Engineers, men of Paracelsian parts; well complexioned for
honesty; for, such are fittest to Mountebanke his Chimistry into sicke
Churches and weake Judgements.

Nor shall hee neede to stretch his strength overmuch in this worke: Too
many men having not laid their foundation sure, nor ballasted their
Spirits deepe with humility and feare, are prest enough of themselves to
evaporate their owne apprehensions. Those that are acquainted with Story
know, it hath ever been so in new Editions of Churches: Such as are
least able, are most busie to pudder in the rubbish, and to raise dust
in the eyes of more steady Repayrers. Civill Commotions make roome for
uncivill practises: Religious mutations, for irreligious opinions:
Change of Aire, discovers corrupt bodies; Reformation of Religion,
unsound mindes. He that hath any well-faced phancy in his Crowne, and
doth not vent it now, fears the pride of his owne heart will dub him
dunce for ever. Such a one will trouble the whole _Israel_ of God with
his most untimely births, though he makes the bones of his vanity
sticke up, to the view and griefe of all that are godly wise. The devill
desires no better sport then to see light heads handle their heels, and
fetch their carreers in a time, when the Roofe of Liberty stands open.

The next perplexed Question, with pious and ponderous men, will be: What
should bee done for the healing of these comfortlesse exulcerations. I
am the unablest adviser of a thousand, the unworthiest of ten thousand;
yet I hope I may presume to assert what follows without just offence.

First, such as have given or taken any unfriendly reports of us
_New-English_, should do well to recollect themselves. We have beene
reputed a Colluvies of wild Opinionists, swarmed into a remote wildernes
to find elbow-roome for our phanatick Doctrines and practises: I trust
our diligence past, and constant sedulity against such persons and
courses, will plead better things for us. I dare take upon me, to bee
the Herauld of _New-England_ so farre, as to proclaime to the world, in
the name of our Colony, that all Familists, Antinomians, Anabaptists,
and other Enthusiasts, shall have free Liberty to keep away from us, and
such as will come to be gone as fast as they can, the sooner the better.

Secondly, I dare averre, that God doth no where in his word tolerate
Christian States, to give Tolerations to such adversaries of his Truth,
if they have power in their hands to suppresse them.

Here is lately brought us an extract of a _Magna Charta_, so called,
compiled between the Sub-planters of a _West-Indian_ Island; whereof
the first Article of constipulation, firmely provides free stable-room
and litter for all kinde of consciences, be they never so dirty or
jadish; making it actionable, yea, treasonable, to disturbe any man in
his Religion, or to discommend it, whatever it be. Wee are very sorry to
see such professed profanenesse in _English_ Professors, as
industriously to lay their Religious Foundations on the ruine of true
Religion; which strictly binds every conscience to contend earnestly for
the Truth: to preserve unity of spirit, faith and Ordinances, to be all
like-minded, of one accord; every man to take his brother into his
Christian care: to stand fast with one spirit, with one mind, striving
together for the faith of the Gospel: and by no meanes to permit
Heresies or erroneous opinions: But God abhorring such loathsome
beverages, hath in his righteous judgement blasted that enterprize,
which might otherwise have prospered well, for ought I know; I presume
their case is generally knowne ere this.

If the devill might have his free option, I believe he would ask nothing
else, but liberty to enfranchize all false Religions, and to embondage
the true; nor should he need: It is much to bee feared, that laxe
Tolerations upon State pretences and planting necessities, will be the
next subtle Stratagem he will spread, to distate the Truth of God and
supplant the peace of the Churches. Tolerations in things tolerable,
exquisitely drawn out by the lines of the Scripture, and pensill of the
Spirit, are the sacred favours of Truth, the due latitudes of Love, the
faire Compartiments of Christian fraternity: but irregular
dispensations, dealt forth by the facilities of men, are the frontiers
of errour, the redoubts of Schisme, the perillous irritaments of carnall
and spirituall enmity.

My heart hath naturally detested foure things: The standing of the
Apocrypha in the Bible; Forrainers dwelling in my Countrey, to crowd our
native Subjects into the corners of the Earth; Alchymized coines;
Tolerations of divers Religions, or of one Religion in segregant shapes:
He that willingly assents to the last, if he examines his heart by
day-light, his conscience will tell him, he is either an Atheist, or an
Heretique, or an Hypocrite, or at best a captive to some lust:
Poly-piety is the greatest impiety in the world. True Religion is _Ignis
probationis_, which doth _congregare homogenea & segregare heterogenea_.

Not to tolerate things meerly indifferent to weak consciences, argues a
conscience too strong: pressed uniformity in these, causes much
disunity: To tolerate more than indifferents, is not to deale
indifferently with God; He that doth it, takes his Scepter out of his
hand, and bids him stand by. Who hath to doe to institute Religion but
God. The power of all Religion and Ordinances, lies in their purity:
their purity in their simplicity: then are mixtures pernicious. I lived
in a City, where a Papist preached in one Church, a Lutheran in another,
a Calvinist in a third; a Lutheran one part of the day, a Calvinist the
other, in the same Pulpit: the Religion of that place was but motly and
meagre, their affections Leopardlike.

If the whole Creature should conspire to doe the Creator a mischiefe,
or offer him an insolency, it would be in nothing more, than in erecting
untruths against his Truth, or by sophisticating his Truths with humane
medleyes; the removing of some one iota in Scripture, may draw out all
the life, and traverse all the Truth of the whole Bible: but to
authorise an untruth, by a Toleration of State, is to build a Sconce
against the walls of heaven, to batter God out of his Chaire: To tell a
practicall lye, is a great sin, but yet transient; but to set up a
Theoricall untruth, is to warrant every lye that lies from its root to
the top of every branch it hath, which are not a few.

I would willingly hope that no Member of the Parliament hath skilfully
ingratiated himselfe into the hearts of the House, that he might watch a
time to midwife out some ungracious Toleration for his own turne, and
for the sake of that, some others. I would also hope that a word of
generall caution should not be particularly misapplied. I am the freer
to suggest it, because I know not one man of that mind, my aime is
generall, and I desire may be so accepted. Yet good Gentlemen, looke
well about you, and remember how _Tiberius_ plaid the Fox with the
Senate of _Rome_, and how _Fabius Maximus_ cropt his ears for his
cunning.

That State is wise, that will improve all paines and patience rather to
compose, then tolerate differences in Religion. There is no divine
Truth, but hath much Celestial fire in it from the Spirit of Truth: nor
no irreligious untruth, without its proportion of Antifire from the
Spirit of Error to contradict it: the zeale of the one, the virulency
of the other, must necessarily kindle Combustions. Fiery diseases seated
in the spirit, embroile the whole frame of the body: others more
externall and coole, are lesse dangerous. They which divide in Religion
divide in God; they who divide in him, divide beyond _Genus
Generalissimum_, where there is no reconciliation, without atonement;
that is, without uniting in him, who is One, and in his Truth, which is
also one.

Wise are those men who will be perswaded rather to live within the pale
of Truth where they may bee quiet, than in the purliev's, where they are
sure to be hunted ever and anon, doe Authority what it can. Every
singular Opinion, hath a singular opinion of it self; and he that holds
it a singular opinion of himself, and a simple opinion of all
contra-sentients: he that confutes them, must confute all three at once,
or else he does nothing; which will not be done without more stir than
the peace of the State or Church can indure.

And prudent are those Christians, that will rather give what may be
given, then hazzard all by yeelding nothing. To sell all peace of
Country, to buy some peace of Conscience unseasonably, is more avarice
than thrift, imprudence than patience: they deale not equally, that set
any truth of God at such a rate; but they deale wisely that will stay
till the Market is fallen.

My prognosticks deceive me not a little, if once within three seven
years, peace prove not such a penny-worth at most Marts in Christendome,
that hee that would not lay down his money, his lust, his opinion, his
will, I had almost said the best flower of his Crown for it, while he
might have had it; will tell his own heart, he plaid the very ill
husband.

Concerning Tolerations I may further assert.

That Persecution of True Religion, and Toleration of false, are the
_Jannes_ and _Jambres_ to the Kingdome of Christ, whereof the last is
farre the worst. _Augustines_ tongue had not owed his mouth one
penny-rent though it had never spake one word more in it, but this,
_Nullum malum pejus libertate errandi_.

_Frederick_ Duke of _Saxon_, spake not one foote beyond the mark when he
said, he had rather the Earth should swallow him up quick, then he
should give a toleration to any opinion against any truth of God.

He that is willing to tolerate any Religion, or discrepant way of
Religion, besides his own, unlesse it be in matters meerly indifferent,
either doubts of his own, or is not sincere in it.

He that is willing to tolerate any unsound Opinion, that his own may
also be tolerated, though never so sound, will for a need hang Gods
Bible at the Devils girdle.

Every Toleration of false Religions, or Opinions hath as many Errours
and sins in it, as all the false Religions and Opinions it tolerates,
and one sound one more.

That State that will give Liberty of Conscience in matters of Religion,
must give Liberty of Conscience and Conversation in their Morall Laws,
or else the Fiddle will be out of tune, and some of the strings cracke.

He that will rather make an irreligious quarrell with other Religions,
then try the truth of his own by valuable Arguments, and peaceable
Sufferings; either his Religion, or himselfe is irreligious.

Experience will teach Churches and Christians, that it is farre better
to live in a State united, though a little Corrupt, then in a State,
whereof some Part is incorrupt, and all the rest divided.

I am not altogether ignorant of the eight Rules given by Orthodox
Divines about giving Tolerations, yet with their favour I dare affirme,

That there is no Rule given by God for any State to give an Affirmative
Toleration to any false Religion, or Opinion whatsoever; they must
connive in some cases, but may not concede in any.

That the State of _England_ (so farre as my Intelligence serves) might
in time have prevented with ease, and may yet without any great
difficulty deny both Toleration, and irregular Connivences, _salva
Republica_.

That if the State of _England_ shall either willingly Tolerate, or
weakly connive at such Courses, the Church of that Kingdom will sooner
become the Devills Dancing-Schoole, then Gods-Temple; The Civill State a
Beare-garden, then an Exchange: The whole Realme a Pais base, then an
_England_. And what pity it is, that that Country which hath been the
Staple of Truth to all Christendome, should now become the Aviary of
Errors to the whole World, let every fearing heart judge.

I take Liberty of Conscience to bee nothing but a freedome from sinne,
and error. _Conscientia in tantum libera, in quantum ab errore
liberata._ And liberty of Error nothing but a Prison for Conscience.
Then small will bee the kindnesse of a State to build such Prisons for
their Subjects.

The Scripture saith, there is nothing makes free but Truth, and Truth
saith, there is no Truth but One: If the States of the World would make
it their sumoperous Care to preserve this One Truth in its purity and
Authority it would ease them of all other Political cares. I am sure
Satan makes it his grand, if not onely taske, to adulterate Truth;
Falshood is his sole Scepter, whereby he first ruffled, and ever since
ruined the World.

If Truth be but One, me thinks all the Opinionists in _England_ should
not be all in that One Truth, some of them I doubt are out. He that can
extract an unity out of such a disparity, or contract such a disparity
into an unity; had need be a better Artist, then ever was _Drebell_.

If two Centers (as we may suppose) be in one Circle, and lines drawn
from both to all the points of the Compasse, they will certainly crosse
one another, and probably cut through the Centers themselves.

There is talke of an universall Toleration, I would talke as loud as I
could against it, did I know what more apt and reasonable Sacrifice
_England_ could offer to God for his late performing all his heavenly
Truths, then an universall Toleration of all hellish Errors, or how they
shall make an universall Reformation, but by making Christs Academy the
Devils University, where any man may commence Heretique _per saltum_;
where he that is _filius Diabolicus_, or _simpliciter pessimus_, may
have his grace to goe to hell _cum Publico Privilegio_; and carry as
many after him, as he can.

_Religio docenda est, non coercenda_ is a pretty piece of _album
Latinum_ for some kinde of throats that are willingly sore, but _Hæresis
dedocenda est non permittenda_, will be found a farre better _Diamoron_
for the Gargarismes this Age wants, if timely and throughly applyed.

  If there be roome in _England_ for

              _Familists_          }              {   _Manes_
              _Libertines_         }              {   _Lemures_
              _Erastians_          }              {   _Dryades_
              _Antitrinitarians_   }              {   _Homadryades_
              _Anabaptists_        }              {   _Potamides_
              _Antiscripturists_   }              {   _Naiades_
              _Arminians_          }              {   _Hinnides_
              _Manifestarians_     }              {   _Pierides_
              _Millinaries_        }  then room   {   _Nereides_
              _Antinomians_        }     for      {   _Pales_
              _Socinians_          }              {   _Anonides_
              _Arrians_            }              {   _Parcades_
              _Perfectists_        }              {   _Castalides_
              _Brownists[1]_       }              {   _Monides_
  Religious   _Mortalians_         }              {   _Charites_
  Men but     _Seekers_            } Good Spirits,{   _Heliconides_
  pernicious  _Enthusiasts_        } but very     {   _Pegasides_
  Heretiques  _&c._                } Devils.      {   _&c._

  In a word room for Hell above ground.

  [1] By Brownists I mean not Independents, but dew-clawd Seperatists:
  farre be it from me to wrong godly Independents. I truely acknowledge
  that I judge my self neither able nor worthy to honour some of them as
  they deserve.

It is said, Though a man have light enough himselfe to see the Truth,
yet if he hath not enough to enlighten others, he is bound to tolerate
them, I will engage my self, that all the Devills in _Britanie_ shall
sell themselves to their shirts, to purchase a Lease of this Position
for three of their Lives, under the Seale of the Parliament.

It is said, That Men ought to have Liberty of their Conscience, and that
it is Persecution to debarre them of it: I can rather stand amazed then
reply to this: it is an astonishment to think that the braines of men
should be parboyl'd in such impious ignorance; Let all the wits under
the Heavens lay their heads together and finde an Assertion worse than
this (one excepted) I will Petition to be chosen the universal Ideot of
the world.

It is said, That Civill Magistrates ought not to meddle with
Ecclesiasticall matters.

I would answer to this so well as I could, did I not know that some
Papers lately brought out of _New-England_, are going to the Presse,
wherein the Opinions of the Elders there in a late Synod, concerning
this point are manifested, which I suppose will give clearer
satisfaction then I can.

The true English of all this their false Latine, is nothing but a
generall Toleration of all Opinions; which motion if it be like to take,
it were very requisite, that the City would repaire _Pauls_ with all the
speed they can, for an English _Pantheon_, and bestow it upon the
Sectaries, freely to assemble in, then there may be some hope that
_London_ will be quiet in time.

But why dwell I so intolerable long about Tolerations, I hope my feares
are but panick, against which I have a double cordiall. First, that the
Parliament will not though they could: Secondly, that they cannot though
they would grant such Tolerations. God who hath so honoured them with
eminent wisdome in all other things, will not suffer them to cast both
his, and their Honour in the dust of perpetuall Infamy, doe what they
can; nor shall those who have spent so great a part of their substance
in redeeming their Civill Liberties from Usurpation, lose all that
remaines in enthralling their spirituall Liberty by Toleration.

It is said Opinionists are many, and strong, that _de sunt Vires_, that
it is _turbata respublica_, I am very sorry for it, but more sorry, if
despondency of minde shall cause the least tergiversation in Gods
Worthies, who have receiv'd such pledges of his presence in their late
Counsels, and Conflicts. It is not thousands of Opinionists that can
pinion his Everlasting armes, I can hardly beleeve there is a greater
unbeleever then my Selfe, yet I can verily beleeve that the God of Truth
will in a short time scatter them all like smoake before the wind. I
confesse I am troubled to see Men so over-troubled about them; I am
rather glad to heare the Devill is breaking up house in _England_, and
removing somewhither else, give him leave to sell all his rags, and
odde-ends by the out-cry; and let his petty Chapmen make their Market
while they may, upon my poore credit it will not last long. Hee that
hath done so much for _England_ will go on to perfect his owne praise,
and his Peoples Peace: let good men stand still, and behold his further
Salvation. He that sitteth in the Heavens laughs at them, the most High
hath them in Derision, and their folly shall certainly be manifested to
all men.

Yet I dare not but adde, and in the Name of God will adde, that if any
Publique members of Church or State, have been either open fautors, or
private abetters of any blasphemous, contagious Opinions; It will be
their wisdome to proportion their repentance to their Sin, before God
makes them Publique monuments of Ignominie, and Apostasie.

Thirdly, That all Christian States, ought to disavow and decry all such
Errours, by some peremptory Statutary Act, and that in time, that
Subjects knowing fully the minde of the State, might not delude
themselves with vaine hopes of unsufferable Liberties. It is lesse to
say _Statuatur veritas, ruat Regnum_, than _Fiat justitia, ruat
C[oe]lum_; but there is no such danger in either of them. Feare nothing
Gentlemen, _Rubiconem transiistis, jacta est alea_, ye have turned the
Devill out of doores; fling all his old parrell after him out at the
windows, lest he makes an errand for it againe. _Quæ relinquuntur in
morbis post indicationem, recidivas facere consuevere._ Christ would
have his Church without spot or wrinckle; They that help make it so,
shall lose neither honour nor labour: If yee be wise, suffer no more
thorns in his sides or your owne. When God kindles such fires as these,
hee doth not usually quench them, till the very scum on the pot sides be
boyled cleane away, _Ezek. 24. 10, 11_. Yee were better to doe it your
selves, then leave it to him: the Arme of the Lord is mighty, his hand
very heavy; who can dwell with his devouring fire, and long lasting
burnings?

Fourthly, to make speedy provision against Obstinates and disseminaries:
where under favour, two things will be found requisite. First, variety
of penaltyes, I meane certaine, not indefinite: I am a Crabbat against
Arbitrary Government. Experience hath taught us here, that politicall,
domesticall, and personall respects, will not admit one and the same
remedy for all, without sad inconveniences. Secondly, just severity:
persecution hath ever spread Truth, prosecution scattered Errour: Ten of
the most Christian Emperors, found that way best; Schollars know whom I
meane: Five of the ancient Fathers perswaded to it, of whom _Augustine_
was one, who for a time argued hard for indulgency: but upon conference
with other prudent Bishops, altered his judgement, as appears in three
of his Epistles, to _Marcellinus_, _Donatus_, and _Boniface_. I would be
understood, not onely an Allower, but an humble Petitioner, that
ignorant and tender conscienced Anabaptists may have due time and means
of conviction.

Fifthly, That every Prophet, to whom God hath given the tongue of the
learned, should teach, and every Angel who hath a pen and inkehorne by
his side write against these grieving extravagancies: writing of many
books, I grant is irkesome, reading endlesse. A reasonable man would
thinke Divines had declaimed sufficiently upon these Themes. I have ever
thought the Rule given, _Titus 3. 10._ which cuts the work short and
sharpe to be more properly prevalent, then wearisome waiting upon
unweariable Spirits. It is a most toylsome taske to run the wild-goose
chase after a well-breath'd Opinionist: they delight in vitilitigation:
it is an itch that loves a life to be scrub'd: they desire not
satisfaction, but satisdiction, whereof themselves must be judges: yet
in new eruptions of Error with new objections, silence is sinfull.

As for my selfe, I am none of the disputers of this world: all I can
doe, is to guesse when men speake true or false divinity: if I can but
finde the parentall roote, or formall reason of a Truth, I am quiet; if
I cannot, I shore up my slender judgement as long as I can, with two or
three the handsomest props I can get: I shall therefore leave Arguments
to acuter heads, and onely speak a word of Love, with all Christian
respect to our deare Brethren in _England_, which are against baptizing
of Infants: I intreate them to consider these few things seriously and
meekly. First, what a high pitch of boldnesse it is for man to cut a
principall Ordinance out of the Kingdome of God; if it be but to make a
dislocation, which so far disgoods the Ordinance, I feare it altogether
unhallows it, to transplace or transtime a stated Institution of Christ,
without his direction, I thinke, is to destroy it. Secondly, what a
Cruelty it is to devest children of that onely externall priviledge
which their heavenly Father hath bequeathed them, to interest them
visibly in Himselfe, His Son, His Spirit, His Covenant of Grace, and the
tender bosome of their carefull Mother the Church. Thirdly, what an
Inhumanity it is, to deprive Parents of that comfort they may take from
the baptisme of their Infants dying in their Childehood. Fourthly, How
unseasonable and unkindely it is, to interturbe the State and Church
with these Amalekitish onsets, when they are in their extreame pangs of
travell with their lives. Fifthly, to take a through view of those who
have preambled this by path. Being sometimes in the Crowds of foraigne
Wederdopers, that is, Anabaptists; and prying into their inward frames
with the best eyes I had; I could not but observe these disguised guises
in the generality of them.

First, a flat formality of Spirit without salt or savour in the
spiritualties of Christ, as if their Religion began and ended in their
Opinion. Secondly, a shallow slighting of such as dissent from them,
appearing too often in their faces, speeches and carriages. Thirdly, a
feeble, yet peremptory obstinacy; seldome are any of them reclaimed.
Fourthly, a shamefull sliding into other such tarpauling tenets, to keep
themselves dry from the showers of Justice, as a rationall minde would
never entertain, if it were not Errour-blasted from Heaven and Hell: I
should as shrewdly suspect that Opinion, that will cordially corrive
with two or three sottish errours, as that faith that can professedly
live with two or three sordid sins. I dare not feare our godly Brethren
in _England_ to be yet comming to this passe; how soon they may,
themselves know not, the times are slippery: They will undoubtedly finde
God as jealous of his Ordinances, as themselves are zealous of their
Opinions.

Sixthly, That Authority ought to see their Subjects children baptized,
though their Parents judgements be against it, if there be no other
Evangelicall barre in the way.

Seventhly, That prudent men, especially young, should doe well not to
ingage themselves in conference with Errorists, without a good calling
and great caution; their breath is contagious, their leprey spreading:
receive not him that is weak, saith the Apostle, to doubtfull
disputations; much lesse may they run themselves into dangerous
Sophistications. He usually hears best in their meetings, that stops his
eares closest; he opens his mouth to best purpose, that keeps it shut,
and he doeth best of all, that declines their company as wisely as he
may.

Brethren, have an extraordinary care also of the late Theosophers, that
teach men to climbe to Heaven upon a ladder of lying figments. Rather
than the Devill will lose his game, he will out-shoot Christ in his owne
bow; he will out-law the Law, quite out of the word and world:
over-Gospell the Gospell, and quidanye Christ, with Sugar and Rats-bane.
Hee was Professour not long since at _Schelstat_ in _Alsatia_, where he
learned that no poyson is so deadly as the poyson of Grace.

The wisest way, when all is said, is with all humility and feare, to
take Christ as himselfe hath revealed himselfe in his Gospel, and not as
the Devill presents him to prestigiated phansies. I have ever hated the
way of the Rosie-Crucians, who reject things as Gods wisedome hath
tempered them, and will have nothing but their Spirits. If I were to
give physick to Spryts, I would doe so too: but when I want physick for
my body, I would not have my soule tartared: nor my Animall Spirits
purged any way, but by my Naturall, and those by my bodily humours, and
those by such Ordinaries, as have the nearest vicinage to them, and not
by Metaphysicall Limbeckings. I cannot thinke that _materia prima_ or
_secunda_, should be good for me, that am at least, _Materia millessima
sexcentesima quadragesima quinta_.

Here I hold my selfe bound to set up a Beacon, to give warning of a
new-sprung Sect of Phrantasticks, which would perswade themselves and
others, that they have discovered the Nor-west passage to Heaven. These
wits of the game, cry up and downe in corners such bold ignotions of a
new Gospell, new Christ, new Faith, and new gay-nothings, as trouble
unsetled heads, querulous hearts, and not a little grieve the Spirit of
God. I desire all good men may be saved from their Lunatick Creed, by
Infidelity; and rather beleeve these torrid overtures will prove in
time, nothing but horrid raptures downe to the lowest hell, from which
he that would be delivered, let him avoid these blasphemers, a late fry
of croaking Frogs, not to be indured in a Religious State, no, if it
were possible, not an houre.

As some are playing young Spaniels, questing at every bird that rises;
so others, held very good men, are at a dead stand, not knowing what to
doe or say; and are therefore called Seekers, looking for new Nuntio's
from Christ, to assoile these benighted questions, and to give new
Orders for new Churches. I crave leave with all respect to tell them,
that if they looke into _Act. 20. 20. 25._ _Gal. 1. 8. 9._ _1. Tim. 6.
13. 16._ and find them not there; they may happily seeke as the young
Prophets did for Eliah's corps, where it never was, nor ever will be
found.

I cannot imagine why the Holy Ghost should give _Timothy_ the solemnest
charge, was ever given mortall man, to observe the Rules he had given,
till the comming of Christ, if new things must be expected.

Woe be to them, who ever they be, that so trouble the wayes of God that
they who have found the way to Heaven, cannot find the way to Church:
And woe be to them, that so gaze at the glorious light, they say, will
breake forth in the thousand yeares to come, that they make little of
the gracious Truth that hath been revealed these sixteen hundred years
past. And woe be to them that so under-value the first Master-Builders,
I mean the Apostles of Christ, that unlesse he sends wiser than they, He
must be accounted lesse faithfull in his house than _Moses_ was.

I have cause enough to be as charitable to others as any man living; yet
I cannot but feare, that those men never Moored their Anchors well in
the firme soile of Heaven, that are weather-waft up and down with every
eddy-wind of every new doctrine. The good Spirit of God doth not usually
tie up the Helme, and suffer passengers to Heaven to ride a drift,
hither and thither, as every wave and current carries them: that is a
fitter course for such as the Apostle calls wandring Starres and
Meteors, without any certaine motion, hurryed about with tempests, bred
of the Exhalations of their own pride and self-wittednesse: whose
damnation sleepeth not, and to whom the mist of darknesse is reserved
for ever, that they may suffer irreparable shipwrack upon the Sands and
Rocks of their owne Errours, being of old ordained to condemnation.

Eightly, let all considerate men beware of ungrounded opinions in
Religion: Since I knew what to feare, my timerous heart hath dreaded
three things: a blazing starre appearing in the aire: a State Comet, I
mean a favourite rising in a Kingdome, a new Opinion spreading in
Religion: these are Exorbitancies: which is a formidable word: a
_vacuum_ and an exorbitancy, are mundicidious evils. Concerning
Novelties of opinions; I shall expresse my thoughts in these briefe
passages. First, that Truth is the best boone God ever gave the world:
there is nothing in the world, any further then Truth makes it so; it is
better then any creat' _Ens_ or _Bonum_, which are but Truths twins.
Secondly, the least Truth of Gods Kingdome, doth in its place, uphold
the whole kingdome of his Truths; Take away the least _vericulum_ out of
the world, and it unworlds all, potentially, and may unravell the whole
texture actually, if it be not conserved by an Arme of superiordinary
power. Thirdly, the least Evangelicall Truth is more worth than all the
Civil Truths in the world, that are meerly so. Fourthly, that Truth is
the Parent of all Liberty whether politicall or personall; so much
untruth, so much thraldome, _John 8. 32_.

Hence it is, that God is so jealous of his Truths, that he hath taken
order in his due justice: First, that no practicall sin is so sinfull as
some errour in judgement; no men so accursed with indelible infamie and
dedolent impenitency, as Authours of Heresie. Secondly, that the least
Error, if grown sturdy and pressed, shall set open the Spittle-doore of
all the squint ey'd, wry-necked, and brazen-faced Errors that are or
ever were of that litter; if they be not enough to serve its turne, it
will beget more, though it hath not one crust of reason to maintain
them. Thirdly, that that State which will permit Errors in Religion,
shall admit Errors in policy unavoyably. Fourthly, that that Policy
which will suffer irreligious Errors, shall suffer the losse of so much
Liberty in one kind or other, I will not exempt _Venice_, _Rhaguse_, the
_Cantons_, the _Nether-lands_, or any.

An easie head may soon demonstrate, that the pre-mentioned Planters, by
Tolerating all Religions, had immazed themselves in the most intolerable
confusions and inextricable thraldomes the world ever heard of. I am
perswaded the Devill himselfe was never willing with their proceedings,
for feare it would breake his wind and wits to attend such a Province. I
speak it seriously according to my meaning. How all Religions should
enjoy their Liberty, Justice its due regularity, Civill cohabitation
morall honesty, in one and the same Jurisdiction, is beyond the Artique
of my comprehension. If the whole conclave of Hell can so compromise,
exadverse, and diametricall contradictions, as to compolitize such a
multimonstrous maufrey of heteroclytes and quicquidlibets quietly; I
trust I may say with all humble reverence, they can doe more then the
Senate of Heaven. My _modus loquendi_ pardoned: I intirely wish much
welfare and more wisdom to that Plantation.

It is greatly to be lamented, to observe the wanton fearlessnesse of
this Age, especially of younger professors, to greet new opinions and
Opinionists: as if former truths were grown superannuate, and saplesse,
if not altogether antiquate. _Non senescet veritas._ No man ever saw a
gray haire on the head or beard of any Truth, wrinckle, or morphew on
its face: The bed of Truth is green all the yeare long. Hee that cannot
solace himselfe with any saving truth, as affectionately as at the first
acquaintance with it, hath not only a fastidious, but an adulterous
heart.

If all be true we heare, Never was any People under the Sun, so sick of
new Opinions as _English-men_ nor of new fashions as _English-women_: If
God helpe not the one, and the devill leave not helping the other, a
blind man may easily foresee what will become of both. I have spoken
what I intend for the present to men; I shall speak a word to the women
anon: in the mean time I intreat them to prepare patience.

Ninthly, that godly humble Christians ought not to wonder impatiently at
the wonderfull workes of God in these times: it is full Season for him
to work Soveraign worke, to vindicate his Soveraignty, that men may
feare before him. States are unstated, Rulers growne Over-rulers,
Subjects worse then men, Churches decayed. Tofts, Professors, empty
casks filled with unholy humours; I speake not of all, but too many; I
condemne not the generation of the just: God hath his remnant, whom he
will carefully preserve. If it bee time for men to take up Defensive
Armes against such as are called Gods, upon the point of _Salus populi_,
it is high time for him that is God indeed, to draw his Sword against
wormes and no men, upon the point of _Majestas imperii_: The piercing of
his Sword shall discover the thoughts of many hearts.

Lastly, I dare averre, that it ill becomes Christians any thing
well-shod with the preparation of the Gospel, to meditate flight from
their deare Countrey upon these disturbances. Stand your ground ye
_Eleazars_ and _Shammahs_, stir not a foot so long as you have halfe a
foot of ground to stand upon: after one or two such Worthies, a great
Victory may be regained, and flying _Israel_ may returne to a rich
spoile. _Englishmen_, be advised to love _England_, with your hearts and
to preserve it by your Prayers. I am bold to say that since the pure
Primitive time, the Gospel never thrived so well in any soile on earth,
as in the _British_; nor is the like goodnesse of nature, or Cornucopian
plenty else-where to be found: if ye lose that Country, and finde a
better before ye come to Heaven, my Cosmography fades me. I am farre
from discouraging any, whom necessity of Conscience or condition thrusts
out by head and shoulders: if God calls any into a Wildernesse, Hee will
be no wildernesse to them, _Jer. 2. 31._ witnesse his large beneficence
to us here beyond expectation.

Ye say, why come not we over to help the Lord against the Mighty, in
these Sacred battailes?

I answer, many here are diligently observing the counsell of the same
Prophet, 22. 10. _Weepe not for him that is dead, neither bemoan him;
but weep for him that is gone away and shall returne no more to see his
Native Country._ Divers make it an Article of our _American_ Creed,
which a celebrate Divine of _England_ hath observed upon _Heb. 11. 9._
That no man ought to forsake his owne countrey, but upon extraordinary
cause, and when that cause ceaseth, he is bound in conscience to returne
if he can: We are looking to him who hath our hopes and seasons in his
onely wise hand.

In the mean time we desire to bow our knees before the Throne of Grace
day and night, that the Lord would be pleased in his tender mercy to
still the sad unquietnesse and per-peracute contentions, of that most
comfortable and renowned island, that at length He may have praise in
his Churches, and his Churches peace in him, through Jesus Christ.

       *       *       *       *       *

Should I not keepe promise in speaking a little to Womens fashions, they
would take it unkindly: I was loath to pester better matter with such
stuffe; I rather thought it meet to let them stand by themselves, like
the _Quæ Genus_ in the Grammar, being Deficients, or Redundants, not to
be brought under any Rule: I shall therefore make bold for this once, to
borrow a little of their loose tongued Liberty, and mispend a word or
two upon their long-wasted, but short-skirted patience: a little use of
my stirrup will doe no harme.

    _Ridentem dicere verum, quid prohibet?_

    _Gray Gravity it selfe can well beteam,
    That Language be adapted to the Theme.
    He that to Parrots speaks, must parrotize:
    He that instructs a foole, may act th' unwise._

It is known more then enough, that I am neither Nigard, nor Cinick, to
the due bravery of the true Gentry: if any man mislikes a bully mong
drossock more then I, let him take her for his labour: I honour the
woman that can honour her selfe with her attire: a good Text alwayes
deserves a fair Margent: I am not much offended if I see a trimme, far
trimmer than she that wears it: in a word, whatever Christianity or
Civility will allow, I can afford with _London_ measure: but when I
heare a nugiperous Gentledame inquire what dresse the Queen is in this
week: what the nudiustertian fashion of the Court; I meane the very
newest: with egge to be in it in all haste, what ever it be; I look at
her as the very gizzard of a trifle, the product of a quarter of a
cypher, the epitome of nothing, fitter to be kickt, if shee were of a
kickable substance, than either honour'd or humour'd.

To speak moderately, I truly confesse, it is beyond the ken of my
understanding to conceive, how those women should have any true grace,
or valuable vertue, that have so little wit, as to disfigure themselves
with such exotick garbes, as not only dismantles their native lovely
lustre, but transclouts them into gant bar-geese,
ill-shapen-shotten-shell-fish, Egyptian Hyeroglyphicks, or at the best
into French flurts of the pastery, which a proper English woman should
scorne with her heels: it is no marvell they weare drailes on the hinder
part of their heads, having nothing as it seems in the fore-part, but a
few Squirrils brains to help them frisk from ill-favor'd fashion to
another.

    _These whimm' Crown'd shees, these fashion-fansying wits,
    Are empty thin brain'd shells, and fiddling Kits._

The very troublers and impoverishers of mankind, I can hardly forbear to
commend to the world a saying of a Lady living sometime with the Queen
of _Bohemia_, I know not where shee found it, but it is pitty it should
be lost.

    _The World is full of care, much like unto a bubble;
    Women and care, and care and women, and women and care and trouble._

The Verses are even enough for such odde pegma's. I can make my selfe
sicke at any time, with comparing the dazling splender wherewith our
Gentlewomen were embellished in some former habits, with the
gut-foundred goosdom, wherewith they are now surcingled and debauched.
Wee have about five or six of them in our Colony: if I see any of them
accidentally, I cannot cleanse my phansie of them for a moneth after. I
have been a solitary widdower almost twelve yeares, purposed lately to
make a step over to my Native Country for a yoke-fellow: but when I
consider how women there have tripe-wifed themselves with their
cladments, I have no heart to the voyage, least their nauseous shapes
and the Sea, should work too sorely upon my stomach. I speak sadly; me
thinkes it should breake the hearts of English-men to see so many goodly
English-women imprisoned in French Cages, peering out of their
hood-holes for some men of mercy to help them with a little wit, and no
body relieves them.

It is a more common then convenient saying, that nine Taylors make a
man: it were well if nineteene could make a woman to her minde: if
Taylors were men indeed, well furnished but with meer morall principles,
they would disdain to be led about like Apes, by such mymick Marmosets.
It is a most unworthy thing, for men that have bones in them, to spend
their lives in making fidle-cases for futilous womens phansies; which
are the very pettitoes of infirmity, the gyblets of perquisquilian
toyes. I am so charitable to think, that most of that mystery would
worke the cheerfuller while they live, if they might bee well discharged
of the tyring slavery of mis-tyring women: it is no little labour to be
continually putting up English-women into Out-landish caskes: who if
they be not shifted anew, once in a few moneths, grow too sowre for
their Husbands. What this Trade will answer for themselves when God
shall take measure of Taylors consciences is beyond my skill to imagine.
There was a time when

    _The joyning of the Red-Rose with the White,
    Did set our State into a Damask plight._

But now our Roses are turned to _Flore de lices_, our Carnations to
Tulips, our Gilliflowers to Dayzes, our City-Dames, to an indenominable
Quæmalry of overturcas'd things. Hee that makes Coates for the Moone,
had need take measure every noone; and he that makes for women, as
often, to keepe them from Lunacy.

I have often heard divers Ladies vent loud feminine complaints of the
wearisome varieties and chargable changes of fashions: I marvell
themselves preferre not a Bill of redresse. I would[2] _Essex_ Ladies
would lead the _Chore_, for the honour of their County and persons; or
rather the thrice honourable Ladies of the Court, whom it best beseemes:
who may wel presume of a _Le Roy le veult_ from our sober King, a _Les
Seigneurs ont Assentus_ from our prudent Peers, and the like _Assentus_
from our considerate, I dare not say wife-worne Commons: who I beleeve
had much rather passe one such Bill, than pay so many Taylors Bills as
they are forced to doe.

  [2] All the Counties and shires of England have had wars in them since
  the Conquest, but Essex, which is onely free, and should be thankfull.

Most deare and unparallel'd Ladies, be pleased to attempt it: as you
have the precellency of the women of the world for beauty and feature;
so assume the honour to give, and not take Law from any, in matter of
attire: if ye can transact so faire a motion among yourselves
unanimously, I dare say, they that most renite, will least repent. What
greater honour can your Honors desire, then to build a Promontory
president to all foraigne Ladies, to deserve so eminently at the hands
of all the English Gentry present and to come: and to confute the
opinion of all the wise men in the world; who never thought it possible
for women to doe so good a work?

If any man think I have spoken rather merrily than seriously he is much
mistaken, I have written what I write with all the indignation I can,
and no more then I ought. I confesse I veer'd my tongue to this kinde of
Language _de industria_ though unwillingly, supposing those I speak to
are uncapable of grave and rationall arguments.

I desire all Ladies and Gentlewomen to understand that all this while I
intend not such as through necessary modesty to avoyd morose
singularity, follow fashions slowly, a flight shot or two off, shewing
by their moderation, that they rather draw countermont with their
hearts, then put on by their examples.

I point my pen only against the light-heel'd beagles that lead the chase
so fast, that they run all civility out of breath, against these
Ape-headed pullets, which invent Antique foole-fangles, meerly for
fashion and novelty sake.

In a word, if I begin once to declaime against fashions, let men and
women look well about them, there is somewhat in the businesse; I
confesse to the world, I never had grace enough to be strict in that
kinde; and of late years, I have found syrrope of pride very wholesome
in a due _Dos_, which makes mee keep such store of that drugge by me,
that if any body comes to me for a question-full or two about fashions,
they never complain of me for giving them hard measure, or under-weight.

But I addresse my self to those who can both hear and mend all if they
please: I seriously feare, if the pious Parliament doe not finde a time
to state fashions, as ancient Parliaments have done in some part, God
will hardly finde a time to state Religion or Peace: They are the
surquedryes of pride, the wantonnesse of idlenesse, provoking sins, the
certain prodromies of assured judgement, _Zeph. 1. 7, 8_.

It is beyond all account, how many Gentlemens and Citizens estates are
deplumed by their feather-headed wives, what usefull supplies the
pannage of _England_ would afford other Countries, what rich returnes to
it selfe, if it were not slic'd out into male and female fripperies: and
what a multitude of misimploy'd hands, might be better improv'd in some
more manly Manufactures for the publique weale: it is not easily
credible, what may be said of the preterpluralities of Taylors in
_London_: I have heard an honest man say, that not long since there were
numbered between _Temple-barre_ and _Charing-Crosse_, eight thousand of
that Trade: let it be conjectured by that proportion how many there are
in and about _London_, and in all _England_, they will appeare to be
very numerous. If the Parliament would please to mend women, which their
Husbands dare not doe, there need not so many men to make and mend as
there are. I hope the present dolefull estate of the Realme, will
perswade more strongly to some considerate course herein, than I now
can.

Knew I how to bring it in, I would speak a word to long haire, whereof I
will say no more but this: if God proves not such a Barbor to it as he
threatens, unlesse it be amended, _Esa. 7. 20._ before the Peace of the
State and Church be well setled, then let my prophesie be scorned, as a
sound minde scornes the ryot of that sin, and more it needs not. If
those who are tearmed Rattle-heads and Impuritans, would take up a
Resolution to begin in moderation of haire, to the just reproach of
those that are called Puritans and Round-heads, I would honour their
manlinesse, as much as the others godlinesse, so long as I knew what man
or honour meant: if neither can find a Barbours shop, let them turne in,
to _Psal. 68. 21._ _Jer. 7. 29._ _1 Cor. 11. 14._ if it be thought no
wisdome in men to distinguish themselves in the field by the Scissers,
let it bee thought no injustice in God, not to distinguish them by the
Sword. I had rather God should know me by my sobriety, than mine enemy
not know me by my vanity. He is ill kept, that is kept by his owne sin.
A short promise is a farre safer guard than a long lock: it is an ill
distinction which God is loth to looke at, and his Angels cannot know
his Saints by. Though it be not the mark of the Beast, yet it may be the
mark of a beast prepared to slaughter. I am sure men use not to weare
such manes; I am also sure Souldiers use to weare other marklets or
notadoes in time of battell.

       *       *       *       *       *

Having done with the upper part of my work, I would now with all humble
willingnesse set on the best peece of Soule-leather I have, did I not
feare I should break my All, which though it may be a right old English
blade, yet it is but little and weake. I should esteeme it the best
piece of workmanship my Cobling hand every wrought, if it would please
Him whose worke it is, to direct me to speake such a word over the sea,
as the good old woman of _Abel_ did over the wall, in the like exigent:
but alas, I am but simple. What if I be?

    _When States dishelv'd are, and Lawes untwist,
    Wise men keep their tongues, fools speak what they list._

I would not be so unwise as to grieve the wise, if I were wise enough to
foresee it: I would speake nothing to the Cause or Continuance of these
wearisome Warres hitherto; the one is enough debated, the other more
than enough peracted. Nor would I declaime of the uncomlinesse,
unbrotherlinesse, unseasonablenesse and unreasonablenesse of these
direfull digladiations: every stroak strucke sounds too loud upon this
harsh string. I would much rather speake perswasives to a comely
brotherly seasonable and reasonable cessation of Armes on both sides, by
a drawn battaile: Wherein if I shall adventure a few over-bold words, I
intreat my ignorance, impartiality, and Loyalty may plead pardon for me.

Foure meanes there are, and no more, within the compasse of my
consideration, conducing to what is desired. Either to get the Standard
fixed in heaven by the Lord of Hosts taken downe, I meane by
Reformation: Or to set up white colours instead of red, on one side or
other, I meane by Composition: Or by furling up all the Ensignes on both
sides, I meane by mutuall and generall Cessation: Or by still displaying
all the Colours and Cornets of every batallion, I mean by prosecution:
without Reformation there will hardly be any Composition; without
Composition little hope of Cessation; without Cessation there must and
will be Prosecution; which God forbid.


_Reformation._

When the Roman Standard was defixed with such difficulty at the battell
between _Hanniball_ and _Flaminius_ at _Thrasimene_, it proved an ill
Omen. _When God gives quietnesse, who can make trouble; when he hideth
his face, who can behold him?_ _Whether it be against a nation or a man
onely._ _That the Hypocrite reigne not, lest the people be insnared_,
_Job 34. 29, 30_. How can the sword of the Lord put it selfe up into its
scabbard and be quiet, when himself hath given it a charge to the
contrary? _Jer. 47. 6, 7_. It was a Cardinall Truth which Cardinall
_Poole_ spake to H. 8. _Penes Reges est inferre bellum, penes autem Deum
terminare._ If Kings will make their beginnings, God will make his ends:
much more when himselfe begins: _When I begin I will also make an end_,
_1 Sam. 3. 12_. Farre better were it, for men to make an end with him in
time, than put him to make such an end with them as he there intends.

Politicall Reformation he seemes to call for now _indigitanter_. When he
beholds Christian Kingdomes and States unsound in their foundations,
illineall in their superstructures, unjust in their administrations; he
kicks them in peeces with the foot of his Indignation: But when
Religious Statesmen frame and build by the levell and plummet of his
wisdome, then people may say as his servants of old, _Looke upon Zion
the City of our Solemnities; Your eyes shall see it a quiet habitation,
a Tabernacle that shall not be taken down; not one of the stakes thereof
shall be removed, neither shall any of the coards thereof bee broken_;
_Isa. 33. 20._ neither by civill Commotions nor foraign Invasions. When
the coards of a State are exquisitely tight, and the stakes firmely
pitched; such a Tent though but a Tent shall not easily flutter or fall:
But _if the Tacklings be so loose, that the maine Mast cannot stand
steady, nor the Saile be well spread; then may the lame take and divide
a great prey_, ver. 23. If Religion, Laws, Liberties, Affections,
Conversations, and foraigne Federacies be slight; the strength of strong
men shall be weaknesse, and the weaknesse of the weak victorious.

_Pura politeja ne unum admittit solæcismulum, neque valet, præscriptio
in politicis aut moralibus._ It may maintain a bright conjecture,
against a rusty Truth: a legible possession, against an obliterate
Claime: an inconvenience, against a convenience; where no cleare remedy
may be had: but never any thing that is formally sinfull, or materially
mischievous. When rotten States are soundly mended from head to foot,
proportions duly admeasured, Justice justly dispenced; then shall Rulers
and Subjects have peace with God and themselves: but till then, the
gayest Kingdomes shall be but ruffling scuffling, removing and commoving
hovells. For _England_, however the upper Stories are shroadly
shattered; yet the foundations and frame being good or mendable by the
Architectors now at worke, there is good hope, when peace is setled,
people shall dwell more wind-tight and water-tight than formerly. I
earnestly wish our Mr. Builders to remember, that punctuality in
Divinity and Politie, is but regularity; that what is amisse in the
mould, will misfashion the prosult: and that if this market be slipt,
things may grow as deare as ever they were. Most expert Gentlemen, bee
intreated at length to set our Head right on our shoulders, that we may
once look upwards and goe forwards like proper Englishmen.

       *       *       *       *       *

God will also have Ecclesiasticall Reformation now, or nothing: And here
he stands not upon Kings, Parliaments or Assemblies, but upon his own
Termes. I feare hee will have all drosse and base metalls throughly
melted away by these combustions, before Hee quenches them; all his
Ordinances and vessells cast into his owne fashion, in his own mould, to
his own _amussim_, before he restores peace. There was not a stone left
upon a stone of the old Temple, before the new was erected. If this
first worke bee throughly and throughoutly dispatched as I hope it is,
the great _Remora_ is removed. If the Parliament and Assembly be pleased
to be as curious and industrious as I have seen a great Popish Bishop in
execcrating a Protestant Parish Church one day, and consecrating it the
next; they may adjourn awhile with leave enough.

Some ten or twelve years before these Wars there came to my view these
two Predictions.

    1. _When God shall purge this Land with soap and nitre,
       Woe be to the Crowne, woe be to the Mitre._

    The accent of the blow shall fall there.

He that pities not the Crowne, pities not his owne soule. Hee that
pities not those that wore the Mitre, more than they pitied themselves,
or the Churches over which they insulted, or the State then corrupted
and now Corruined by their pride and negligence, is to blame.

    2. _There is a set of Bishops comming next behind,
       Will ride the devill off his legs, and break his wind._

Poore men! they might have kept his backe till this time for ought I
know, had they not put him beyond his pace: but Schollers must gallop,
though they tumble for it. Yet I commend them for this, they gave him
such straynes as made him blow short ever since. I doubt the Assembly
troubles him; and I doubt he troubles them. Well, the Bishops are gone:
If they have carried away with them all that was in the pockets of their
Holliday hose, fare them well; let them come againe when I give them a
new _Conge d' slier_, or send a Pursuivant for them; which if I doe, I
shall never trust myselfe more, though they have often done it for me,
who never deserved that honour. Some of them I confesse were very honest
men, and would have been honester if they dared for their fellows.

The sad worke now, is to institute better things in their Roome, and to
induct better men in their roome; rather where, and how to finde those
things, they having cunningy laid them so farre out of the way; I doubt
some good men cannot see them, when they look full upon them: it is
like, the Bishops carryed away their eyes with them, but I feare they
left their Spectacles behind them. I use no spectacles, yet my eyes are
not fine enough, nor my hand steady enough to cut by such fine threads
as are now spun. I am I know not what; I cannot tell what to make of my
selfe, nor I think no body else: My Trade is to finde more faults than
others will mend; and I am very diligent at it; yet it scarce findes me
a living, though the Country findes me more worke than I can turne my
hand to.

For Church work, I am neither Presbyterian, nor plebsbyterian, but an
Interpendent: My task is to sit and study how shapeable the Independent
way will be to the body of _England_, then my head akes on one side; and
how suitable the Presbyterian way, as we heare it propounded, will bee
to the minde of Christ, then my head akes on the other side: but when I
consider how the Parliament will commoderate a way out of both, then my
head leaves aking: I am not, without some contrivalls in my patching
braines; but I had rather suppose them to powder, than expose them to
preregular, much lesse to preter-regular Judgements: I shall therefore
rejoyce that the work is faln into so good hands, heads, and hearts, who
will weigh Rules by Troyweight, and not by the old Haber-du-pois: and
rather then meddle where I have so little skill, I will sit by and tell
my feares to them that have the patience to heare them, and leave the
red-hot question to them that dare handle it.

I fear many holy men have not so deeply humbled themselves for their
former mis-worshippings of God as he will have them before he reveales
his secrets to them: as they accounted things indifferent, so they
account indifferent repentance will serve turne. _Son of man, if my
people be ashamed of all that they have done, then shew them the forme
of the house, and the fashion thereof_, else not, _Ezek. 43. 11_. A sin
in Gods worship, that seemes small in the common beame of the world, may
be very great in the scales of his Sanctuary. Where God is very jealous,
his servants should be very cautelous.

I feare, the furnace wherein our new formes are casting, is over-heat,
and casts smoake in the eyes of our founders, that they cannot well see
what they doe, or ought to doe; _Omne perit judicium cum res transit in
affectum._ Truth and peace are the _Castor_ and _Pollux_ of the Gospell:
they that seek the one without the other, are like to finde neither:
Anger will hinder domestick Prayers, much more Ecclesiastique Councels.
What is produced by tumult, is either deficient or redundant. When the
judgements of good men concurre with a harmonious Diapason, the result
is melodious and commodious. Warring and jarring men are no builders of
houses for God, though otherwise very good. Instruments may be well made
and well strung, but if they be not well fretted, the Musique is marred.
The great Turke hearing Musitians so long a tuning, he thought it stood
not with his state to wait for what would follow. When Christ whips
Market-makers out of his Temple, he raises dust: but when he enters in
with Truth and Holinesse, he calls for deep silence, _Hab. 2. 20_. There
must not a toole be heard when the Tabernacle is reared: Nor is that
amiable or serviceable to men that passeth through so many ill
animadversions of Auditors and Spectators. If the Assembly can hardly
agree what to determine, people will not easily agree what to accept.

I fear, these differences and delayes have occasioned men to make more
new discoveries then otherwise they would. If publique Assemblies of
Divines cannot agree upon a right way, private Conventicles of
illiterate men, will soon find a wrong. Bivious demurres breed devious
resolutions. Passengers to heaven are in haste, and will walk one way or
other. He that doubts of his way, thinkes hee loses his day: and when
men are gone awhile, they will be loth to turn back. If God hide his
path, Satan is at hand to turn Convoy: If any have a minde to ride
poste, he will helpe them with a fresh spavin'd Opinion at every Stage.

    _Where clocks will stand, and Dials have no light,
    There men must goe by guesse, be't wrong or right._

I feare, if the Assembly of all Divines, doe not consent, and concenter
the sooner, God will breath a spirit of wisedome and meeknesse, into the
Parliament of no Divines, to whom the Imperative and Coactive power
supremely belongs, to consult such a contemperate way, as shall best
please him, and profit his Churches, so that it shall be written upon
the doore of the Assembly; _The Lord was not there._

I feare, the importunity of some impatient, and subtlety of some
malevolent mindes, will put both Parliament and Assembly upon some
preproperations, that will not be safe in Ecclesiasticall Constitutions.
To procrastinate in matters clear, as I said even now, may be dangerous;
so, not to deliberate in dubious cases, will be as perilous. We here,
though I think under favour, wee have some as able Steersmen as
_England_ affords, have been driven to tack about again to some other
points of Christs Compasse, and to make better observations before we
hoyse up sayles. It will be found great wisdome in disputable cases, not
to walk on by twylight, but very cautelously; rather by probationers for
a time, then peremptory positives: Reelings and wheelings in Church
acts, are both difficult and disadvantageous. It is rather Christian
modesty than shame, in the dawning of Reformation, to be very
perpensive. Christs mind is, that Evangelicall policies, should be
framed by Angelicall measures; not by a line of flaxe, but by a golden
Reed, _Rev. 21. 15_.

I feare, he that sayes, the Presbyterian and Independent way, if rightly
carryed, doe not meet in one, he doth not handle his Compasses so
considerately as he should.

I feare, if Authority doth not establish a sutable and peaceable
Government of Churches the sooner, the bells in all the steeples will
ring awke so long, that they will hardly be brought into tune any more.

My last, but not least feare, is, That God will hardly replant his
Gospel in any part of Christendome, in so faire an Edition as is
expected, till the whole field hath been so ploughed and harrowed, that
the soile be throughly cleansed and fitted for new seed: Or whether he
will not transplant it into some other Regions, I know not: This feare I
have feared these 20 years, but upon what grounds I had rather bury than
broach.

I dare not but adde to what preceded about Church-Reformation, a most
humble petition, that the Authority of the Ministry be kept in its due
altitude: if it be dropp'd in the dust, it will soon bee stifled:
Encroachments on both sides, have bred detriments enough to the whole.
The Separatists are content their teaching Elders should sit highest on
the Bench, so they may sit in the Chaire over-against them; and that
their ruling Elders shall ride on the saddle, so they may hold the
bridle. That they may likewise have seasonable and honorable
maintenance, and that certainly stated: which generally we find and
practise here as the best way. When Elders live upon peoples good wills,
people care little for their ill wills, be they never so just: Voluntary
contributions or non-tributions of Members, put Ministers upon many
temptations in administrations of their Offices: two houres care does
more dis-spirit an ingenuous man than two dayes study: nor can an Elder
be given to hospitality, when he knowes not what will be given him to
defray it: it is pity men of gifts should live upon men's gifts. I have
seen most of the Reformed Churches in Europ, and seene more misery in
these two respects, then it is meet others should hear: the complaints
of painfull _Pareus_, _David Pareus_, to my selfe, with tears, concerning
the Germane Churches, are not to be related.

There is yet a personall Reformation, as requisite as the Politicall.
When States are so reformed, that they conforme such as are profligate,
into good civility: civill men, into religious morality: When Churches
are so constituted, that Faith is ordained Pastor, Truth Teacher,
Holinesse and Righteousnesse ruling Elders: Wisedome and Charity
Deacons: Knowledge, love, hope, zeale, heavenly-mindednesse, meeknesse,
patience, watchfulnesse, humility, diligence, sobriety, modesty,
chastity, constancy, prudence, contentation, innocency, sincerity, &c.
admitted members and all their opposites excluded: then there will bee
peace of Country and Conscience.

Did the servants of Christ know what it is to live in Reformed Churches
with unreformed spirits, under strict order with loose hearts, how
formes of Religion breed but formes of Godlinesse, how men by
Church-discipline, learne their Church-postures, and there rest; they
would pray as hard for purity of heart, as purity of Ordinances. If we
mocke God in these, He will mocke us; either with defeat of our hopes;
or which is worse: when we have what we so much desire, we shall be so
much the worse for it. It was a well salted speech, uttered by an
English Christian of a Reformed Church in the Netherlands, Wee have the
good Orders here, but you have the good Christians in _England_. Hee
that prizes not Old _England_ Graces, as much as New _England_
Ordinances, had need goe to some other market before hee comes hither.
In a word, hee that is not Pastor, Teacher, Ruler, Deacon and Brother to
himselfe, and lookes not at Christ above all, it matters not a farthing
whether he be Presbyterian or Independent: he may be a zealot in bearing
witnesse to which he likes best, and yet an Iscariot to both, in the
witnesse of his owne Conscience.

I have upon strict observation, seen so much power of godlinesse, and
spirituall mindednesse in English Christians, living meerly upon Sermons
and private duties, hardly come by, when the Gospell was little more
than symptomaticall to the State; such Epidemicall and lethall formality
in other disciplinated Churches, that I professe in the hearing of God,
my heart hath mourned, and mine eyes wept in secret, to consider what
will become of multitudes of my deare Country-men, when they shall enjoy
what they now covet: Not that good Ordinances breed ill Consciences, but
ill Consciences grow stark nought under good Ordinances; insomuch that
might I wish an hypocrite the most perilous place but Hell, I should
wish him a Membership in a strict Reformed Church: and might I wish a
sincere Servant of God, the greatest griefe earth can afford, I should
wish him to live with a pure heart, in a Church impurely Reformed; yet
through the improvement of Gods Spirit, that griefe may sanctifie him
for Gods service and presence, as much as the meanes he would have, but
cannot.

I speak this the rather to prevent, what in me lyes, the imprudent
romaging that is like to be in _England_, from Villages to Townes, from
Townes to Cities, for Churches sake, to the undoing of Societies,
Friendships, Kindreds, Families, Heritages, Callings, yea, the wise
Providence of God in disposing mens habitations, now in the very Infancy
of Reformation: by forgetting that a little leaven may season a large
lump: and it is much better to doe good than receive. It were a most
uncharitable and unserviceable part, for good men to desert their own
Congregations, where many may glorifie God in the day of his Visitation,
for their presence and assistance. If a Christian would picke out a way
to thrive in grace, let him study to administer grace to them that want:
or to make sure a blessing upon his Family; let him labour to multiply
the family of Christ, and beleeve, that he which soweth liberally, shall
reap abundantly; and hee that spareth more than is need, from them that
have more need, shall surely come to poverty: yea, let me say, that he
who forsakes the meanes of grace for Christ and his Churches sake, shall
meet with a better bargaine, namely, grace it selfe. It is a time now,
when full flocks should rather scatter to leane Churches, than gather
from other places, to make themselves fat; when able Christians should
rather turne Jesuites and Seminaries, than run into Covents and
Frieries: had this beene the course in the Primitive time, the Gospel
had been pinfolded up in a few Cities, and not spread as it is.

What more ungodly sacriledge or manstealing can there be, then to
purloin from godly Ministers the first born of their fervent prayers and
faithfull preachings, the leven of their flocks, the incouragement of
their soules, the Crowne of their labours, their Epistle to Heaven? I am
glad to heare our _New-England_ Elders generally detest it _despuenter_,
and looke at it as a killing _Cordolium_: If men will needs gather
Churches out of the world (as they say) let them first plough the world,
sow it, and reap it with their own hands, and the Lord give them a
liberall Harvest. He is a very hard man that will reap where he hath not
sowed, and gather where he hath not strowed, _Mat. 25. 24_.

He that saith, it is or was our case, doth not rightly understand
himself or us, and he that takes his warrant out of _Joh. 4. 37. 38._ is
little acquainted with Expositors. Wise men are amazed to hear that
conscientious Ministers dare spoile many Congregations to make one for
themselves.

In matter of Reformation, this would be remembred, that in premonitory
judgements, God will take good words, and sincere intents; but in
peremptory, nothing but reall performances.


_Composition._

If Reformation were come thus neer, I should hope Composition were not
farre off: When hearts meet in God, they will soon meet in Gods wayes,
and upon Gods termes. But to avoid prolixity, which steales upon me; For
Composition, I shall compose halfe a dozen distichs concerning these
kind of Wars; wishing I could sing asleep these odious stirres at least
on some part, with a dull Ode. He is no Cobler that cannot sing, nor no
good Cobler that can sing well:

    _Si natura negat, facit indignatio versum_   } They are
    _Qualemcunque potest_ ---- Juvenal           } these.


1.

    _They seldome lose the field, but often win,
    That end their wars, before their wars begin._


2.

    _Their Cause is oft the worst, that first begin,
    And they may lose the field, the field that win:_[3]


3.

    _In Civill warrs, 'twixt Subjects and their King,
    There is no conquest got, by conquering._


4.

    _Warre ill begun, the onely way to mend,
    Is t' end the warre before the warre doe end._


5.

    _They that will end ill warrs, must have the skill,
    To make an end by Rule, and not by Will._


6.

    _In ending warrs 'tween Subjects and their Kings,
    Great things are sav'd, by losing little things._

    [3] _Victrix causa Diis placuit, sed victa_ Catoni. Lucan.

Wee heare that _Majestas Imperii_ hath challenged _Salus Populi_ into
the field; the one fighting for Prerogatives, the other defending
Liberties: Were I a Constable bigge enough, I would set one of them by
the heeles to keep both their hands quiet; I meane onely in a paire of
stocks, made of sound reason, handsomely fitted for the legges of their
Understanding.

If _Salus Populi_ began, surely it was not that _Salus Populi_ which I
left in _England_: That _Salus Populi_ was as mannerly a _Salus Populi_
as need bee: if I bee not much deceived, that _Salus Populi_ suffer'd
its nose to be held to the Grindstone, till it was almost ground to the
grisles; and yet grew never the sharper for ought I could discerne; What
was, before the world was made, I leave to better Antiquaries then
myselfe; but I thinke, since the world began, it was never storied that
_Salus Populi_ began with _Majestas Imperii_, unlesse _Majestas Imperii_
first unharbour'd it, and hunted it to a stand, and then it must either
turne head and live, or turn taile and die: but more have been storyed
on the other hand than _Majestas Imperii_ is willing to heare: I doubt
not but _Majestas Imperii_ knows, that Common-wealths cost as much the
making as Crownes; and if they bee well made, would yet outsell an
ill-fashioned Crown, in any Market overt, even in _Smithfield_, if they
could be well vouched.

But _Preces & Lachrymæ_, are the people's weapons: so are Swords and
Pistols, when God and Parliaments bid them Arme. Prayers and Teares are
good weapons for them that have nothing but knees and eyes; but most men
are made with teeth and nailes; onely they must neither scratch for
Liberties, nor bite Prerogatives, till they have wept and prayed as God
would have them. If Subjects must fight for their Kings against other
Kingdomes, when their Kings will; I know no reason, but they may fight
against their Kings for their own Kingdomes, when Parliaments say they
may and must: but Parliaments must not say they must, till God sayes
they may.

I can never beleeve that _Majestas Imperii_, was ever so simple as to
think, that if it extends it self beyond its due Artique at one end, but
_Salus Populi_ must Antartique it as farre at the other end, or else the
world will be Excentrick, and then it will whirle; and if it once fall a
whirling, ten to one, it will whirle them off first, that sit in highest
chaires on cushions fill'd with Peacocks feathers; and they are like to
stand their ground fastest, that owne not one foot of ground to stand
upon. When Kings rise higher than they should, they exhale Subjects
higher than they would: if the _Primum Mobile_ should ascend one foot
higher than it is, it would hurry all the nether wheeles, and the whole
world on fire in 24 houres. No Prince exceeds in Soveraignty, but his
Subjects will exceed as farre in some vitious Liberty, to abate their
griefe; or some pernicious mutiny, to abate their Prince.

    _The crazy world will crack, in all the middle joynts.
    If all the ends it hath, have not their parapoynts._

Nor can I beleeve that Crownes trouble Kings Heads, so much as Kings
heads trouble Crownes: nor that they are flowers of Crowns that trouble
Crowns, but rather some Nettles or Thistles mistaken for flowers.

To speake plainer English, I have wondred these thirty yeares what Kings
aile: I have seen in my time, the best part of twenty Christian Kings
and Princes; Yet as Christian as they were, some or other were still
scuffling for Prerogatives. It must be granted at all hands, that
_Prærogativæ Regis_ are necessary Supporters of State: and stately
things to stately Kings: but if withall, they be _Derogativæ Regno_,
they are but little things to wise Kings. Equity is as due to People, as
Eminency to Princes: Liberty to Subjects, as Royalty to Kings: If they
cannot walk together lovingly hand in hand, _pari passu_, they must cut
girdles and part as good friends as they may: Nor must it be taken
offensively, that when Kings are haling up their top-gallants, Subjects
lay hold on their slablines; the head and body must move alike: it is
nothing meet for me to say with _Horace_,

    _Ut tu fortunam, sic nos te Car'le feremus._

But I hope I may safely say,

    _The body beares the head, the head the Crown;
    If both beare not alike, then one will down._

Distracting Nature, calls for distracting Remedies; perturbing policies
for disturbing cures: If one Extreame should not constitute its
Anti-Extreame, all things would soon be in _extremo_: if ambitious
windes get into Rulers Crownes, rebellious vapours will into Subjects
Caps, bee they stopt never so close: Yet the tongues of Times tell us of
ten Preter-royall Usurpations, to one contra-civill Rebellion.

Civill Liberties and Proprieties admeasured, to every man to his true
_suum_, are the _prima pura principia, propria quarto modo_, the _sine
quibus_ of humane States, without which, men are but women. Peoples
prostrations of these things when they may lawfully helpe it, are
prophane prostitutions; ignorant Ideottismes, under naturall noddaries;
and just it is that such as undersell them, should not re-inherit them
in haste, though they seeke it carefully with teares. And such
usurpations by Rulers, are the unnaturalizings of nature,
disfranchisements of Freedome, the Neronian nullifyings of Kingdomes:
yea, I beleeve the Devill himselfe would turne Round-head, rather then
suffer these Columnes of Common-wealths to be slighted: as he is a
creature, he feares decreation; as an Angell, dehominations; as a
Prince, dis-common-wealthings; as finite, these pen-infinite
insolencies, which are the most finite Infinites of misery to men on
this side the worlds dissolution: therefore it is, that with Gods leave,
he hath sounded an alarm to all the _susque deques_, pell-mels, one and
alls, now harrassing sundry parts of Christendome. It is enough for God
to be Infinite, too much for man to bee Indefinite. He that will flye
too high a quarry for Absolutenesse, shall stoope as much too low before
he remounts his proper pitch: If _Jacob_ will over top his brother out
of Gods time and way, he will so hamstring him, that hee shall make legs
whether he will or no, at his brothers approach: and such as over-run
all humane measure, shall seldome returne to humane mercy: There are
sins besides the sin against the Holy Ghost, which shall not be expiated
by sacrifice for temporall revenge: I mean when they are boyled up to a
full consistence of contumacy and impenitency. Let absolute Demands or
Commands be put into one scale, and indefinite refusalls into the other:
all the Goldsmiths in _Cheapeside_, cannot tell which weighs heaviest.
Intolerable griefes to Subjects, breed the _Iliaca passio_ in a body
politick, which inforces that upwards which should not. I speak these
things to excuse, what I may, my Countrymen in the hearts of all that
look upon their proceedings.

There is a quadrobulary saying which passes current in the Westerne
World, That the Emperour is King of Kings, the _Spaniard_, King of Men,
the _French_, King of Asses, the _King_ of _England_, _King_ of Devills.
By his leave that first brayed the speech, they are pretty wise Devills
and pretty honest; the worse they doe, is to keep their Kings from
devillizing, and themselves from Assing: Were I a King (a simple
supposall) I would not part with one good English Devill, for some two
of the Emperours Kings, nor three of the _Spaniards_ Men, nor foure
_French_ Asses; If I did I should thinke my selfe an Asse for my labour.
I know nothing that _Englishmen_ want, but true Grace, and honest pride;
let them be well furnisht with those two, I feare they would make more
Asses, then _Spaine_ can make men, or the Emperour Kings. You will say I
am now beyond my latchet; but you would not say so, if you knew how high
my latchet will stretch; when I heare a lye with a latchet, that reaches
up to his throat that first forged it.

He is a good King that undoes not his Subjects by any one of his
unlimited Prerogatives: and they are a good People, that undoe not their
Prince, by any one of their unbounded Liberties, be they the very least.
I am sure either may, and I am sure neither would be trusted, how good
soever. Stories tell us in effect, though not in termes, that over-risen
Kings, have been the next evills to the world, unto fallen Angels; and
that over-franchised people, are devills with smooth snaffles in their
mouthes. A King that lives by Law, lives by love; and he that lives
above Law, shall live under hatred doe what he can. Slavery and knavery
goe as seldome asunder, as Tyranny and Cruelty.

I have a long while thought it very possible, in a time of Peace, and in
some Kings Reigne, for disert Statesmen, to cut an exquisite thred
between Kings Prerogatives, and Subjects Liberties of all sorts, so as
_Cæsar_ might have his due, and People their share, without such sharpe
disputes. Good Casuists would case it, and case it, part it, and part
it; now it, and then it, punctually. _Aquinas_, _Suarez_, or _Valentia_,
would have done it long ere this, had they not beene Popish, I might
have said knavish; for, if they be so any where, it is in their
Tractates of Priviledges. Our Common Law doth well, but it must doe
better before things doe as they should. There are some _Maximes_ in
Law, that would be taught to speake a little more mannerly, or else well
_Anti-Maxim'd_: we say, the King can doe a Subject no wrong; why may wee
not say, the Parliament can doe the King no wrong? We say, _Nullum
tempus occurrit Regi_ in taking wrong; why may wee not say, _Nullum
tempus succurrit Regi_ in doing wrong? which I doubt will prove as good
a Canon if well examined.

Authority must have power to make and keep people honest; People,
honesty to obey Authority; both, a joynt-Councell to keep both safe.
Morall Lawes, Royall Prerogatives, Popular Liberties, are not of Mans
making or giving, but Gods: Man is but to measure them out by Gods Rule:
which if mans wisdome cannot reach, Mans experience must mend: And these
Essentialls, must not be Ephorized or Tribuned by one or a few Mens
discretion, but lineally sanctioned by Supreame Councels. In
_pro-re-nascent_ occurrences, which cannot be foreseen; Diets,
Parliaments, Senates, or accountable Commissions, must have power to
consult and execute against intersilient dangers and flagitious crimes
prohibited by the light of Nature: Yet it were good if States would let
People know so much beforehand, by some safe woven _manifesto_, that
grosse Delinquents may tell no tales of Anchors and Buoyes, nor palliate
their presumptions with pretence of ignorance. I know no difference in
these Essentialls, between Monarchies, Aristocracies, or Democracies;
the rule will be found par-rationall, say Schoolmen and Pretorians what
they will. And in all, the best Standard to measure Prerogatives, is the
Ploughstaffe; to measure Liberties, the Scepter: if the tearms were a
little altered into Loyall Prerogatives and Royall Liberties, then we
should be sure to have Royall Kings and Loyall Subjects.

    _Subjects their King, the King his Subjects greets,
    Whilome the Scepter and the Plough-staffe meets._

But Progenitors have had them for four and twenty predecessions: that
would be spoken in the Norman tongue or Cimbrian, not in the English or
Scottish: When a Conquerour turnes Christian, Christianity turns
Conquerour: if they had had them time out of minde of man, before _Adam_
was made, it is not a pin to the point in _foro rectæ rationis_: Justice
and Equity were before time, and will be after it: Time hath neither
Politicks nor Ethicks, good nor evill in it; it is an empty thing, as
empty as a _New-English_ purse, and emptier it cannot bee: a man may
break his neck in time, and in a lesse time then he can heale it.

But here is the deadly pang, it must now be taken by force and dint of
sword: I confesse it is a deadly pang to a Spirit made all of flesh, but
not to a mortified heart: it is good to let God have his will as hee
please, when we have not reason to let him have it as we should;
remembring, that hitherto he hath taken order, that ill Prerogatives
gotten by the Sword, should in time be fetcht home by the Dagger, if
nothing else will doe it: Yet I trust there is both day and means to
intervent this bargaine. But if they should; if God will make both King
and Kingdome the better by it, what should either lose? I am sure there
is no great cause for either to make great brags.

    _Pax quo carior, eo charior._

    _A peace well made, is likeliest then to hold,
    When 'tis both dearly bought and dearly sold._

I confesse, he that parts with such pearles to be paid in old iron, had
need to be pityed more by his faithfull friends, than he is like to be
by his false flatterers. My heart is surcharged, I can no longer
forbear.

       *       *       *       *       *

_My Dearest Lord_, and my more than _dearest King_, I most humbly
beseech you upon mine aged knees, that you would please to arme your
minde with patience of proofe, and to intrench your selfe as deep as you
can, in your wonted Royall meeknesse; for I am resolved to display my
unfurled soule in your very face, and to storme you with volyes of Love
and Loyalty. You owe the meanest true Subject you have, a close account
of these open Warres: they are no _Arcana imperii_. Then give mee leave
to inquire of your Majesty, what you make in fields of blood, when you
should be amidst your Parliament of peace: What you doe sculking in the
suburbs of Hell, when your Royall Pallaces stand desolate, through your
absence? What moves you to take up Armes against your faithfull
Subjects, when your Armes should bee embracing your mournfull Queen?
What incenses your heart to make so many widdowes and Orphans, and among
the rest your owne? Doth it become you, the King of the stateliest
Island the world hath, to forsake your Throne, and take up the
Manufacture of cutting your Subjects throats, for no other sin, but for
Deifying you so over-much, that you cannot be quiet in your Spirit, till
they have pluckt you downe as over-low? Doe your three Kingdomes so
trouble you, that they must all three be set on fire at once, that when
you have done, you may probably runne away by their light into utter
darknesse? Doe your three Crownes sit so heavy on your head, that you
will break the backs of the three bodies that set them on, and helpt you
beare them so honourably? Have your three Lamb-like flocks so molested
you, that you must deliver them up to the ravening teeth of evening
Wolves? Are you so angry with those that never gave you just cause to be
angry, but by their too much feare to anger you at all, when you gave
them cause enough? Are you so weary of Peace, that you will never be
weary of Warre? Are you so willing to warre at home, who were so
unwilling to warre abroad, where and when you should? Are you so weary
of being a good King, that you will leave your selfe never a good
Subject? Have you peace of Conscience, in inforcing many of your
Subjects to fight for you against their Conscience? Are you provided
with Answers at the great Tribunall, for the destruction of so many
thousands, whereof every man was as good a man as your Self, _qua_ man?

Is it not a most unworthy part for you to bee running away from your
Subjects in a day of battel, upon whose Pikes you may come safe with
your naked breast and welcome? Is it honourable for you to be flying on
horses, from those that would esteeme it their greatest honour, to beare
you on their humble shoulders to your Chaire of Estate, and set you down
upon a Cushion stuffed with their hearts? Is it your prudence to be
inraged with your best friends, for adventuring their lives to rescue
you from your worst enemies? Were I a King, pardon the supposall, I
would hang that Subject by the head, that would not take me by the
heels, and dragge me to my Court, when he sees me shifting for life in
the ruined Countrey, if nothing else would doe it; And I would honour
their very heels, that would take me by the very head, and teach me, by
all just meanes, to King it better, when they saw me un-Kinging my selfe
and Kingdome: Doe you not know Sir, that, as when your people are sicke
of the Kings-evill, God hath given you a gift to heale them? so when
your selfe are sicke of it, God hath given the Parliament a gift to
heale you: Hath your Subjects love been so great to you, that you will
spend it all, and leave your children little or none? Are you so
exasperated against wise _Scotland_, that you will make _England_ your
foole or foot-stoole? Is your fathers Sonne growne more Orthodox, then
his most Orthodox father, when he told his Sonne, that a King was for a
kingdome, and not a kingdome for a King? parallell to that of the
Apostle; the husband is but by the wife, but the wife of the husband.

Is _Majestas Imperii_ growne so kickish, that it cannot stand quiet with
_Salus Populi_, unlesse it be fettered? Are you well advised, in
trampling your Subjects so under your feet, that they can finde no place
to be safe in, but over your head: Are you so inexorably offended with
your Parliament, for suffering you to returne as you did, when you came
into their house as you did, that you will be avenged on all whom they
represent? Will you follow your very worst Councell so far, as to
provoke your very best, to take better counsell than ever they did? If
your Majesty be not Popish, as you professe, and I am very willing to
beleeve, why doe you put the Parliament to resume the Sacrament of the
Altar, or Consubstantions in saying, the King and Parliament, the King
and Parliament? breaking your simple Subjects braines to understand such
mysticall Parleenment? I question much, whether they were not better
speake plainer English, then such Latine as the Angels can hardly
construe, and God happily loves not to perse; I can as well admit an
ubiquitary King as another, if a King be abroad in any good affaire; but
if a King be at home and will circumscribe himselfe at _Oxford_, and
proscribe or discribe his Parliament at _Westminster_, if that
_Parliament_ will prescribe what they ought, without such paradoxing, I
should think God would subscribe a _Le Dieu le veult_ readily enough.

Is your _Advisera_ such a _Suavamen_ to you, that hath been such a
_Gravamen_ to Religion and Peace? Shall the chiefe bearing wombe of your
Kingdome, be ever so constituted, that it cannot be delivered of its
owne deliverance, in what pangs soever it be, without the will of one
man-midwife, and such a man as will come and not come, but as he list:
nor bring a Parliament to bed of a well-begotten Liberty without an
entire Subsidy? Doe not your Majesty being a Schollar, know, that it was
a truth long before it was spoken, that _Mundus est unus aut nullus_,
that there is _Principum purum unum_, which unites the world and all
that is in it; where that is broken, things fall asunder, that
whatsoever is duable or triable, is fryable.

Is the _Militia_ of your Kingdome, such an orient flower of your Crowne,
which all good Herbalists judge but a meere nettle, while it is in any
one mans hand living? May not you as well challenge the absolute
disposall of all the wealth of the Kingdome as of all the strength of
your Kingdome? Can you put any difference? unlesse it bee this, that
mens hearts and bones are within their skins, more proper and
intrinsecall, their lands and cattell more externall: dare you not
_concredit_ the _Militia_, with those to whom you may betrust your
heart, better then your owne breast? Will they ever harme you with the
_Militia_, that have no manner of _malitia_ against you, but for
mis-imploying the _Militia_ against them by the _malitia_ of your ill
Counsellours? What good will the _Militia_ doe you when you have wasted
the Realme of all the best _Milites_ it hath? May not your Majesty see
through a paire of Spectacles, glazed with inch-board; that while you
have your _Advisera_ in one hand, and the _Militia_ in the other, you
have the neckes of your Subjects under your feet, but not your heart in
your owne hand? doe you not know that _malum est, posse malum_?

Hath Episcopacy beene such a religious Jewell in your State, that you
will sell all or most of your Coronets, Caps of honour, and blue
Garters, for six and twenty cloth Caps? and your Barons Cloakes, for so
many Rockets, whereof usually twenty have had scarce good manners enough
to keepe the other six sweet? Is no Bishop no King, such an oraculous
Truth, that you will pawne your Crowne and life upon it? if you will,
God may make it true indeed on your part: Had you rather part with all,
then lose a few superfluous tumours, to pare off your monstrousnesse?
Will you be so covetous, as to get more then you ought, by losing more
then you need? Have you not driven good Subjects enough abroad, but you
will also slaughter them that stay at home? Will you take such an ill
course, that no prayers can fasten that good upon you we desier? Is
there not some worse root than all these growing in your Spirit,
bringing forth all this bitter fruit? against which you should take up
Arms, rather then against your harmlesse Subjects? Doe you not foresee,
into what importable head-tearings and heart-searchings you will be
ingulfed, when the Parliament shall give you a mate, though but a Stale?
Methinkes it should breake your heart, to see such a one as I, presume
so much upon your clemency and too much upon your Majesty, which your
Selfe have so eclipsed by the interposall of your Selfe between your
Selfe and your Selfe, that it hath not ray's enough left to dazle downe
the height of my affections to the awe of my Judgement.

Tres-Royall Sir, I once againe beseech you, with teares dropping from my
hoary head, to cover your Selfe as close as you may, with the best
shield of goodnesse you have: I have somewhat more to say, which may
happily trouble not your Selfe, but your followers, more than what is
already said. There lived in your Realme and Reigne two whom I may well
tearme Prophets, both now in a better Kingdome; whereof one foretold two
things concerning your Majesty, of these very proceedings, long before
they began; which being done and past shall bee buried in silence: the
other made this prediction about the same time.

    _King =Charles= will joyne Himselfe to bitter Griefe,
    Then joyne to God, and prove a Godly Chiefe._

His words were in prose these, King _Charles_ will come into fetters,
meaning strong afflictions, and then prove as good a King, as such a
good King of _Israel_, whom he then named, but I need not: he was as
inwardly acquainted with the minde of God, as fervent and frequent a
Beadsman for your welfare, and had as religious Opticks of State, as any
man I know: foure other Predictions he made, full as improbable as this,
whereof three are punctually performed. A good Christian being sometime
in conflicts of Conscience, hurried with long tentations, used this
speech to my selfe, I am now resolved to be quiet, for I plainly see,
God will save me whether I will or no: If your Majesty would be pleased
to thinke so in your heart, and say so with your mouth, all the good
Subjects you have, would say, _Amen_, till the heavens rang, and I hope
you have few so bad, but would say, _So be it_.

Much lamented Sir, If you will please to retire your Selfe to your
Closet, whither you may most safely come, and make your peace with God,
for the vast heritage of sinne your Intombed father left upon your
score, the dreadful Imprecation he poured upon the heads of his tender
posterity in _Summersets_ and _Overburyes_ Case, published in
Starchamber by his Royall command; your owne sinful marriage, the
sophistocation of Religion and Policie in your time, the luxury your
Court and Country, your connivance with the Irish butcheries, your
forgetfull breaches upon the Parliament, your compliance with Popish
Doegs, with what else your Conscience shall suggest: and give us, your
guilty Subjects example to doe the like, who have held pace and
proportion with you in our evill wayes: we will helpe you by Gods
assistance, to poure out rivers of tears, to wash away the streams of
blood, which have beene shed for these heavy accounts; we will also
helpe you, God helping us, to beleeve, that there is hope in _Israel_
for these things; and Balme enough in his _Gilead_ to heale all the
broken bones of your three kingdomes, and to redouble your honour and
our peace: His Arme is infinite; to an infinite power all things are
equally faisable, to an infinite mercy, all sinnes equally pardonable.
The Lord worke these things in us and for us, for his compassions sake
in Jesus Christ.

Sir, you may now please to discover your Selfe where you think meet; I
trust I have not indangered you: I presume your Ear-guard will keep
farre enough from you, what ever I have said: be it so, I have
discharged my duty, let them look to theirs. If my tongue should reach
your eares, which I little hope for; Let it be once said; the great King
of great _Britaine_, tooke advise of a simple Cobler, yet such a Cobler,
as will not exchange either his blood or his pride, with any Shoo-maker
or Tanner in your Realme, nor with any of your late Bishops which have
flattered you thus in peeces: I would not speake thus in the eares of
the world, through the month of the Presse for all the plunder your
plunderers have pillaged; were it not somewhat to abate your Royall
indignation toward a loyall Subject; a Subject whose heart hath been
long carbonadoed, _des veniam verbo_, in flames of affection towards
you. Your Majesty knowes or may know, time was, when I did, or would
have done you a better peece of service, than all your Troopes and
Regiments are now doing. Should I heare any Gentleman that follows you,
of my yeares, say hee loves you better than I, if it were lawfull, I
would sweare by my Sword, he said more than his sword would make good.

Gracious Sir, Vouchsafe to pardon me my no other sins, but my long
Idolatry towards you, and my loving you too hard in this speech, and I
will pardon you your Treason against me, even me, by committing Treason
against your Selfe my Lord and King;[4] and your murther, in murthering
me, even me, by murthering my deare fellow Subjects, bone of my bone,
and flesh of my flesh, and of yours also. If you will not pardon me, I
will pardon my selfe, dwell in my own clothes as long as I can, and
happily make as good a shift for my proportion, as he that hath a
lighter paire of heeles: And when you have done what you please and what
you can, I am resolved to be

                            _As loyall a Subject to your Majesty when I
                            have never a head on my shoulders, as
                            you a Royall King to me, when you have
                            your three Crownes on your head,_

                                                  Theod: de la Guard.

  [4] I speake in termes of Divinity not of Law and am deepely grieved
  that I am forced to such necessary over boldnesse.

    _Sir_,

I Cannot give you over thus; I most earnestly implore you, that you
would not deferre to consider yourselfe throughly, you are now returned
to the brinke of your Honour and our Peace, stand not too long there,
your State is full of distractions, your people of expectations, the
importune Affaires of your Kingdome perplexedly suspended, your good
Subjects are now rising into a resolution to pray you on to your throne,
or into your Tombe, into Grace with your Parliament and People, or into
Glory with the Saints in Heaven; but how you will get into the one,
without passing first through th' other, is the riddle they cannot
untye. If they shall ply the Throne of Grace hard, God will certainely
heare, and in a short time mould you to his minde, and convince you,
that it had and will bee farre easier to sit downe meekely upon the
_Rectum_, than to wander resolutely in obliquities, which with Kings,
seldome faile to dissembogue into bottomlesse Seas of sorrows.

Dearest Sir, be intreated to doe what you doe sincerely; the King of
Heaven and Earth can search and discover the hiddenest corner of your
heart, your Parliament understands you farre better then you may
conceive, they have many eares and eyes, and good ones, I beleeve they
are Religiously determined to re-cement you to your Body so exquisitely,
that the Errors of State and Church, routed by these late stirs, may not
re-allee hereafter, nor Themselves be made a curse to the issue of their
own bodies, nor a Scoffe, to all Politique Bodies in Europe. The Lord
give your Majesty and all your Royall Branches _the spirit of wisedome
and understanding_, _the Spirit of knowledge and his feare_, for His
mercy and Christ his sake.

       *       *       *       *       *

I Would my skill would serve me also, as well as my heart, to translate
Prince _Rupert_, for his Queen-mothers sake, _Eliz._ a second. Mismeane
me not. I have had him in my armes when he was younger, I wish I had him
there now: if I mistake not, he promised then to be a good Prince, but I
doubt he hath forgot it: if I thought he would not be angry with me, I
would pray hard to his Maker, to make him a right Roundhead, a wise
hearted Palatine, a thankfull man to the English; to forgive all his
sinnes, and at length to save his soule, notwithstanding all his
God-damne mee's: yet I may doe him wrong; I am not certaine hee useth
that oath; I wish no man else would. I dare say the Devills dare not. I
thank God I have lived in a Colony of many thousand English almost these
twelve yeares, am held a very sociable man; yet I may considerately say,
I never heard but one Oath sworne, nor never saw one man drunk, nor ever
heard of three women Adulteresses, in all this time, that I can call to
minde: If these sinnes bee amongst us privily, the Lord heale us. I
would not bee understood to boast of our innocency; there is no cause I
should, our hearts may be bad enough, and our lives much better. But to
follow my businesse.

Prosecutions of Warres betweene a King and his Parliament, are the
direfull dilacerations of the world, the cruell Catastrophes of States,
dreadfull to speake of; they are _nefanda & n' agenda_: I know no
grounds can be given of them but two: Either upon Reason founded upon
some surmisall of Treason, which my reason cannot reach: I could never
conceive why a rationall King should commit Treason against a reasonable
Parliament; or how a faithfull Parliament against their lawfull King:
the most I can imagine, is a misprision of Treason, upon a misprision of
Reason. Hee that knows not the Spirit of his King, is an Atheist. Our
King is not _Charles le simple_ sometime of _France_: he understands not
our King that understands him not to bee understanding. The Parliament
is supposed Omniscient, because under God they are Omnipotent: if a
Parliament have not as much knowledge and all other vertues, as all the
Kingdome beside, they are no good Abridgement of the Common-wealth. I
beleeve Remonstrances have demonstrated enough concerning this point of
Reason, to give satisfaction to such as satisfaction will satisfie.


Or upon Will.

The Will of a King is very numinous; it hath a kinde of vast
universality in it, it is many times greater than the will of his whole
kingdome, stiffened with ill Counsell and ill Presidents: if it be not a
foot and half lesser than the Will of his Councell, and three foot
lesser than the Will of his Parliament, it is too big. I think it were
well for a King if hee had no will at all, but were all Reason. What if
he committed his morall will to Divines, that were no Bishops? his
Politicall, to his Parliament, and a Councell chosen by Parliament? that
if ever it miscarry, they may blame themselves most, and him least. I
scarce know any King that hath such advantage as ours; his three
kingdomes lye so distinct and entire, that if he please, he might keep
them like three gardens without a weed, if he would let God keep his
will, without wilfulnesse and rashnesse.

I have observed men to have two kindes of Wills, a Free-hold will, such
as men hold in _Capite_ of themselves; or a Copy-hold will, held at the
will of other Lords or Ladies. I have read almost all the Common Law of
_England_, and some Statutes; yet I never read, that the Parliament held
their will in such a _Capite_: their Tenure is _Knight-service_, and
good _Knight-service_ too, or else they are to blame. And I am sure, a
King cannot hold by Copy, at the will of other Lords; the Law calls that
_base tenure_, inconsistent with Royalty; much more base is it, to hold
at the will of Ladies: Apron-string _tenure_ is very weak, tyed but of a
slipping knot, which a childe may undoe, much more a King. It stands not
with our Queens honour to weare an Apron, much lesse her Husband, in the
strings; that were to insnare both him and her self in many unsafeties.
I never heard our King was Effeminate: to be a little Uxorious
personally, is a vertuous vice in Oeconomicks; but Royally, a vitious
vertue in Politicks. To speak English, Books and tongues tell us, I wish
they tell us true, that the Error of these Wars on our Kings part
proceeds only from ill Counsellours.

Ill Counsellours are very ill Gamesters; if they see their own stake a
losing, they will play away King, Queen, Bishops, Knights, Rooks,
Pawnes, and all, before they will turne up the board: they that play for
lusts, will play away themselves, and not leave themselves so much as a
heart to repent; and then there is no Market left but Hell; if the case
be thus, it is to no end to look for any end, till one side make an end
of the other.

    _They that at stake their Crownes and Honours set,
    Play lasting games, if Lust or Guilt doe bet._


_Cessation._

If God would vouchsafe to give his Majesties Religion and Reason, power
to fling his Wills head over the Wall, in matter of Composition, and his
Subjects strength to throw their lusts after it, Arms would be soon laid
down, and Peace soon taken up. They that are not at peace with God, are
not at peace with themselves, whatever they think; and they that are not
at peace with themselves, cannot be at peace with others, if occasion
provokes, be their natures never so good.

So farre as I can conjecture, the chiefe impediment to a generall and
mutuall Cessation of Armes, is, a despaire of mutuall and generall
forgivenesse. If ever _England_ had need of a generall Jubile in Heaven
and Earth, it is now. Our King and Parliament have been at great strife,
who should obtaine most Justice: if they would now strive, who should
shew most Mercy, it would heare well throughout the world. Here also my
speech must be twofold and blind-fold. It is now nine Moneths and more
since the last credible News was acted: it is possible by this, the
Parliament may be at the Kings mercy: Did I say a Kings mercy? what can
I say more? no man on earth, can shew more mercy then a King, nor shall
need more, when he comes to give an Account of his Kingdome: Nor did
ever any Parliament merit more mercy than this, for they never sinned,
that I know, I meane against the Common and Statute Law of _England_: it
is pity they who have given so many general pardons, should want one
now. If our King hath lost his way, and thereby learned to looke to his
path better hereafter, and taught many Successors to King it right for
many Ages; Me thinks it should impetrate a Royall Redintegration, upon a
Royall acknowledgement and ingagement. But how should an erring King
trust a provoked Parliament? Surely he may trust God safe enough; who
will never trust that State more with a good King, that will doe ill to
a King that is turned so good. Me thinks those passages of Scripture,
_Esa. 43. 24, 25._ _chap. 57. 17, 18_. The strange illation, _Hos. 2. 13,
14._ should melt a heart of steele into floods of mercy.

For others, were my head, one of the heads which first gave the King
Counsell to take up these Armes, or to persist in them, when at any time
he would have disbanded, I would give that head to the Kingdome, whether
they would or no; if they would not cut it off, I would cut it off
myselfe, and tender it at the Parliament doore, upon condition that all
other heads might stand, which stand upon penitent hearts, and will doe
better on than off; then I would carry it to _London-Bridge_, and charge
my tongue to teach all tongues, to pronounce Parliament right hereafter.

When a kingdom is broken just in the neck joynt, in my poore policy,
ropes and hatchets are not the kindliest instruments to set it: Next to
the spilling of the blood of Christ for sin, the sparing of the blood of
sinners, where it may be as well spared as spilt, is the best way of
expiation. It is no rare thing for Subjects to follow a leading King; if
he will take his truncheon in his hand, it is to be expected many will
put their swords in their Belts. Sins that rise out of mistake of
judgement, are not so sinfull as those of malice ordinarily: and when
multitudes sin, multitudes of mercy are the best Anodines.

                                   --_gratia gratis data, gratissima._

    _Grace will dissolve, but rigour hardens guilt:
    Break not with Steely blowes, what oyle should melt._

    _In Breaches integrant, 'tween Principalls of States,
    Due Justice may suppresse, but Love redintegrates._

Whosoever be pardoned, I pray not let _Britanicus_ scape, I mean a
pardon. I take him to be a very serviceable Gentleman; Out of my entire
respect to him, I shall presume to give him half a dozen stitches of
advice:

I intreat him to consider that our King is not onely a man, but a King
in affliction; Kings afflictions are beyond Subjects apprehensions; a
Crown may happily ake as much as a whole Common-wealth.

I desire him also to conceale himself as deeply as he can, if he cannot
get a speciall pardon, to weare a Latitat about his neck, or let him lie
close under the Philosophers stone, and I'le warrant him for ever being
found.

If he be discovered, I counsell him to get his head set on faster than
our _New-England_ Taylors use to set on Buttons; Kings, and Kings
Childrens memories are as keen as their Subjects wits.

If he fears any such thing, that he would come over to us, to helpe
recruite our bewildred brains: we will promise to maintain him so long
as he lives, if he will promise to live no longer then we maintain him.

If he should bee discovered and his head chance to be cut off against
his will, I earnestly beseech him to bequeath his wits to me and mine in
Fee-simple, for we want them, and cannot live by our hands in this
Country.

Lastly, I intreat him to keep his purse, I give him my counsell
_gratis_, confessing him to be more then my match, and that I am very
loath to fall into his hands.


_Prosecution._

If Reformation, Composition, Cessation, can finde no admittance, there
must and will be Prosecution: to which I would also speak briefly and
indifferently still to both sides; and first to that, which I had rather
call Royalists then Cavaliers; who if I mistake not, fight against the
Truth.

Foolish Cowardly man (I pray patience, for I speak nothing but the pulse
of my owne heart) dreads and hates, nothing in Heaven or Earth, so much
as Truth: it is not God, nor Law, nor sinne, nor death, nor hell, that
he feares, but onely because he feares there is Truth in them: Could he
de-truth them all, he would defie them all: Let Perdition it self come
upon him with deadly threats, fiery swords, displayed vengeance, he
cares not: Let Salvation come cap in hand, with naked Reason, harmelesse
Religion, lawny embracements, he will rather flye or dye, than
entertaine it: come Truth in what shape it will, hee will reject it:
and when hee can beat it off with most steely prowesse, he thinkes
himselfe the bravest man; when in truth it is nothing but exsanguine
feeble exility of Spirit. Thy heart, saith the Prophet _Ezek. 16. 30._
is weake, like the heart of an imperious whorish woman: a man would
thinke, the heart of an imperious whore, were the very pummell of
_Scanderbergs_ sword; alas, she is hen-hearted, shee dares not looke
Truth in the face; if she dared, shee would neither be whorish, nor
imperious, nor weake. He shews more true fortitude, that prayes quarter
of the least Truth, at a miles distance, than hee that breakes through
and hewes downe the most Theban Phalanx that ever field bore. _Paul_
exprest more true valour, in saying, I can doe nothing against the
Truth, than _Goliah_, in defying the whole hoste of _Israel_.

Couragious Gentlemen, Yee that will stab him that gives you the lye;
take heed yee spend not your bloods, limbes and soules, in fighting for
some untruth: and yee that will fling out the gantlet to him that calls
you Coward, dishonour not your selves with such Cowardise, as to fight
against Truth, meerly for feare of it. A thousand pities it is, such
gallant Spirits should spend their lives, honours, heritages, and sweet
relations in any Warres, where, for ought many of them know, some false
mistake commands in Chiefe.

Honoured Country-men, bee intreated to love Truth: if it loves not you
againe, and repaires not all your losses, then install some Untruth in
its roome for your Generall. If you will needs warre, be perswaded to
contend lawfully, wisely and stedfastly, against all errours in Divinity
and Policy: they are the cursed Counter-mures, dropt Portcullises,
scouring Angiports, sulphurious Granado's, laden murtherers, peevish
Galthropes, and rascall desperadoes, which the Prince of lyes imployes
with all his skill and malice, to maintaine the walls and gates of his
kingdome, when Truth would enter in with grace and peace to save
forlorne sinners, and distressed Commonwealthes: witnesse the present
deplorable estate of sundry States in Europe.

Give me leave to speake a word more: it is but this; Yee will finde it a
farre easier field, to wage warre against all the Armies that ever were
or will be on Earth, and all the Angels of Heaven, than to take up Armes
against any truth of God: It hath more Counsell and strength than all
the world besides; and will certainely either gaine or ruine, convert or
subvert every man that opposes it. I hope ingenuous men will rather take
advice, then offence at what I have said: I had rather please ten, than
grieve one intelligent man.

       *       *       *       *       *

If this side be resolute, I turne me to the other.

       *       *       *       *       *

Goe on brave Englishmen, in the name of God, go on prosperously, because
of Truth and Righteousnes: Yee that have the Cause of Religion, the life
of your Kingdome and of all the good that is in it in your hands: Goe on
undauntedly: As you are Called and Chosen, so be faithfull: Yee fight
the battells of the Lord, bee neither desidious nor perfidious: You
serve the King of Kings, who stiles you his heavenly Regiments:
Consider well, what impregnable fighting it is in heaven, where the Lord
of Hosts is your Generall, his Angells your Colonels, the Stars your
fellow-souldiers, his Saints your Oratours, his Promises your
victuallers, his Truth your Trenches; where Drums are Harps, Trumpets
joyfull sounds; your Ensignes Christs Banners; where your weapons and
armour are spirituall, therefore irresistable, therefore impierceable;
where Sun and wind cannot disadvantage you, you are above them; where
hell it selfe cannot hurt you, where your swords are furbushed and
sharpened by him that made their metall, where your wounds are bound up
with the oyle of a good Cause, where your blood runs into the veynes of
Christ, where sudden death is present martyrdome and life; your
funeralls resurrections, your honour glory; where your widows and babes
are received into perpetuall pensions; your names listed among _Davids_
Worthies; where your greatest losses are greatest gaines; and where you
leave the troubles of war, to lye down in downy beds of eternall rest.

What good will it doe you, deare Countrymen, to live without lives, to
enjoy _England_ without the God of _England_, your Kingdome without a
Parliament, your Parliament without power, your Liberties without
stability, your Lawes without Justice, your honours without vertue, your
beings without wel-being, your wives without honesty, your children
without morality, your servants without civility, your lands without
propriety, your goods without immunity, the Gospel without salvation,
your churches without Ministery, your Ministers without piety, and all
you have or can have, with more teares and bitternesse of heart, than
all you have and shall have will sweeten or wipe away?

Goe on therefore Renowned Gentlemen, fall on resolvedly, till your hands
cleave to your swords, your swords to your enemies hearts, your hearts
to victory, your victories to triumph, your triumphs to the everlasting
praise of him that hath given you Spirits to offer your selves
willingly, and to jeopard your lives in high perils, for his Name and
service sake.

And Wee your Brethren, though we necessarily abide beyond _Jordan_, and
remaine on the American Sea-coasts, will send up Armies of prayers to
the Throne of Grace, that the God of power and goodnesse, would
incourage your hearts, cover your heads, strengthen your arms, pardon
your sinnes, save your soules, and blesse your families, in the day of
Battell. Wee will also pray, that the same Lord of Hosts, would discover
the Counsels, defeat the Enterprizes, deride the hopes, disdaine the
insolencies, and wound the hairy scalpes of your obstinate Enemies, and
yet pardon all that are unwillingly misled. Wee will likewise helpe you
beleeve that God will be seen on the Mount, that it is all one with him,
to save by many or few, and that he doth but humble and try you for the
present, that he may doe you good at the latter end. All which hee bring
to passe who is able to doe exceeding abundantly, above all we can aske
or thinke, for his Truth and mercy sake in Jesus Christ.

                            _Amen. Amen._




                         A Word of _IRELAND_:

          _Not of the Nation universally, nor of any man in
          it, that hath so much as one haire of Christianity
               or Humanity growing on his head or beard,
                but onely of the truculent Cut-throats,
                    and such as shall take up Armes
                          in their Defence._


These _Irish_ anciently called _Antropophagi_, man-eaters: Have a
Tradition among them, That when the Devill shewed our Saviour all the
kingdomes of the Earth and their glory, that he would not shew him
_Ireland_, but reserved it for himselfe: it is probably true, for he
hath kept it ever since for his own peculiar; the old Fox foresaw it
would eclipse the glory of all the rest: he thought it wisdome to keep
the land for a Boggards for his unclean spirits imployed in this
Hemisphere, and the people, to doe his Son and Heire, I mean the Pope,
that service for which _Lewis_ the eleventh kept his Barbor _Oliver_,
which makes them so blood-thirsty. They are the very Offall of men,
Dregges of Mankind, Reproach of Christendome, the Bots that crawle on
the Beast taile, I wonder _Rome_ it self is not ashamed of them.

I begge upon my hands and knees, that the Expedition against them may be
undertaken while the hearts and hands of our Souldiery are hot, to
whom I will be bold to say briefly: Happy is he that shall reward them
as they have served us, and Cursed be he that shall do that work of the
Lord negligently, Cursed be he that holdeth back his Sword from blood;
yea, Cursed be he that maketh not his Sword starke drunk with _Irish_
blood, that doth not recompense them double for their hellish treachery
to the _English_, that maketh them not heaps upon heaps, and their
Country a dwelling place for Dragons, an Astonishment to Nations: Let
not that eye look for pity, nor that hand to be spared, that pities or
spares them, and let him be accursed, that curseth not them bitterly.




A Word of Love to the Common People of _England_.


It is, your, now or never, to muster up puissant Armies of Prayers to
the Mercy Seate; your Body Representative, is now to take in hand, as
intricate a piece of worke, as ever fell into the hands of any
Parliament in the world, to tye an indissoluble knot upon that webb
which hath been woven with so much cost and bloud, wherein if they
happen to make one false maske, it may re-imbarque themselves and you
all into a deadly relapse of scorne and calamity. It is the worke of God
not of man, pray speedily therefore, and speedingly, give him no rest
till your rest be throughly re-established, Your God is a God whose Name
is All-sufficient, abundant in Goodnesse and Truth, on whom the Sonnes
of _Iacob_ never did, nor shall call in vaine, you have a Throne of
Grace wherto you may goe boldly; a Christ to give you a leading by the
hand and liberty of speech, an Intercessor in Heaven to offer up your
Prayers wrapp'd in his own; a large Charter _aske and have_, a Spirit to
helpe all your infirmities in that duty, a sure Covenant that you shall
be heard, and such late incouragement as may strengthen your feeble
hands for ever. If you who _may command God concerning the work of his
hand_, shall faile to demand the workemanship of his hand in this
worke, your children will proclaime you un-thrifts with bitter teares to
the worlds end.

If you see no cause to pray, read

                          _Jer. 18. 1.-10._

Be also intreated to have a continuall and conscientious care not to
impeach the Parliament in the hearts one of another by whispering
complaints, easilier told then tryed or trued. Great bodyes move but
slowely, especially when they move on three leggs and are over-loden
with weighty occasions. They have now sate full six years without
intermission to continue your being, many of their heads are growne gray
with your cares, they are the High Councell of the Kingdome, the great
Gilead of your Balme, the Phisitians of all your sicknesse; if any of
them doe amisse, blame yourselves, you chose them, be wiser hereafter;
you cannot doe the State, your selves, your posterity a more ungratefull
office then to impaire them with disparagements and discoragements who
are so studious to repaire your almost irreparable ruines.

Be likewise beseeched, not to slight good ministers, whom you were wont
to reverence much, they are Gods Embassadours, your Ephods, your
Starres, your Horse-men & Chariots, your Watchmen, & under Christ your
Salvation, I know no deadlier Symptome of a dying People than to
undervalue godly Ministers, whosoever despiseth them shall certainly be
despised of God and men at one time or other.




                      A most humble heel-piece.
                                to the
                      Most Honourable Head-piece
                                 the
                       Parliament of _England_.


I Might excuse my selfe in Part, with a speech _Lycurgus_ used in the
like exigent of State, _senectute fio audacior, publica necessitate
loquacior_, but it much better becomes mee with all lowlinesse and
uprightnesse, wherein I have failed to pray pardon on both my knees,
which I most humbly and willingly doe; only, before I rise, I crave
leave to present this six-fold Petition.

That you would be pleased

  To preserve the Sacred reputation of Parliaments, or, wee shall have
    no Common-wealth.

  To uphold the due estimation of good Ministers, else, we shall have no
    Church.

  To heale the sad dislocation of our Head, throughly, perfectly, or,
    wee shall have no King.

  To oppugne the bold violation of divine Truths, else wee shall have no
    God.

  To proceed with what zeale you began, or what you began can come to
    little end.

  To expedite worke with what speede you safely may, else ignorant
    people will feare they shall have no end at all.

  Hee that is great in Counsell, and Wonderfull in Working, guide and
    helpe you in All things, that doing All things in Him, by Him, and
    for Him, you may doe All things like Him.

                                                            _So be it._




A respective word to the Ministers of ENGLAND.


Farre bee it from mee, while I dehort others to slight you my selfe, or
to despise any man but myselfe, whom I can never despise enough: I
rather humbly intreate you to forgive my boldnesse, who have most just
cause to judge my selfe lesse and lesse faithfull than the least of you
all, yet I dare not but bee so faithfull to you and my selfe, as to say

They are the Ministers of _England_, that have lost the Land; for
Christs sake, put on His bowels, His wisdome, His zeale, and recover
it.

  I pray let me drive in half a dozen plaine honest Country Hobnailes,
    such as the Martyrs were wont to weare; to make my work hold the
    surer; and I have done.

    1. _There, lives cannot be good,
         There, Faith cannot be sure,
       Where Truth cannot be quiet,
         Nor Ordinances pure._

    2. _No King can King it right,
         Nor rightly sway his Rod;
       Who truely loves not Christ,
         And truely fears not God._

    3. _He cannot rule a Land,
         As Lands should ruled been,
       That lets himself be rul'd
         By a ruling Romane Queen._

    4. _No earthly man can be
         True Subject to this State;
       Who makes the Pope his Christ,
         An Heretique his Mate._

    5. _There Peace will goe to War,
         And Silence make a noise:
       Where upper things will not
         With nether equipoyse._

    6. _The upper world shall Rule,
         While Stars will run their race:
       The nether world obey,
         While People keep their place._


The Clench.

    _If any of these come out
      So long 's the world doe last:
    Then credit not a word
      Of what is said and past._




ERRATA AT NON CORRIGENDA.


Now I come to rubbe over my work, I finde five or six things like
faults, which would be mended or commended, I know not well which, nor
greatly care.


1. For _Levity_, read, _Lepidity_, ---- and that a very little, and that
very necessary, if not unavoydable.

    _Misce stultitiam Consiliis brevem
    --Dulce est desipere in loco._      Horat.

To speak to light heads with heavy words, were to break their necks: to
cloathe Summer matter, with Winter Rugge, would make the Reader sweat.
It is musick to me, to heare every Dity speak its spirit in its apt
tune: every breast, to sing its proper part, and every creature, to
expresse it self in its naturall note: should I heare a Mouse roare like
a Beare, a Cat lowgh like an Oxe, or a Horse whistle like a Red-breast,
it would scare ---- mee.

    _The world's a well strung fidle, mans tongue the quill,
      That fills the world with fumble for want of skill,
    When things and words in tune and tone doe meet,
      The universall song goes smooth and sweet._

2. For _audacity_, read, _veracity_, or _Verum Gallice non libenter
audis_. Mart. Flattery never doth well, but when it is whispered through
a paire of lisping teeth; Truth best, when it is spoken out, through a
paire of open lips. Ye make such a noyse there, with Drums and Trumpets,
that if I should not speak loud, ye could not hear me: Ye talke one to
another, with whole Culvering and Canon; give us leave to talk Squibs
and Pistoletto's charged with nothing but powder of Love and shot of
Reason: if you will cut such deep gashes in one anothers flesh, we must
sow them up with deep stitches, else ye may bleed to death: ye were
better let us, your tender Countrymen doe it, than forraine Surgeons,
who will handle you more cruelly, and take no other pay, but your Lives
and Lands.

    ---- ---- _Aspice vultus,
    Ecce meos, utinamque oculos in pectore posses
    Inserere: & patrias intus deprendere Curas._
                                                (Ovid. Ph[oe]b.

    _He that to tall men speakes, must lift up 's head,
      And when h' hath done, must set it where he did:
    He that to proud men talkes, must put on pride;
      And when h' hath done, 'tis good to lay 't aside._

3. For, _Yes, but you speak at three thousand miles distance, which
every Coward dare doe_, read, _if my heart deceives me not, I would
speak thus, in the Presence Chamber or House of Commons_; hoping _Homer_
will speak a good word for me.

    [Gr: Tharsaleos gar anêr en pasin ameinôn
    Ergoisi.] ----

    Omnibus in rebus potior vir fortis & audax
    Sit licet hospes, & è longinquis venerit oris.

    When Kings are lost, and Subjects cast away,
      A faithfull heart should speak what tongue can say:
    It skils not where this faithfull heart doth dwell,
      His faithfull dealing should be taken well.

4. For, _affected termes_, read, _I hope not_ ---- If I affect termes,
it is my feeblenesse; friends that know me, thinke I doe not: I
confesse, I see I have here and there taken a few finish stitches, which
may haply please a few Velvet eares; but I cannot now well pull them
out, unlesse I should seame-rend all. It seemes it is in fashion with
you to sugar your papers with Carnation phrases, and spangle your
speeches with new quodled words. Ermins in Minifer is every mans Coat:
Yet we heare some are raking in old musty Charnel books, for old mouldy
monosyllables; I wish they were all banisht to _Monmouthshire_, to
returne when they had more wit.

    _Multa renascentur quæ jam cecidere, cadentque
    Quæ nunc sunt in honore vocabula, si volet usus._

                                                    (Hor.

I honour them with my heart, that can expresse more than ordinary matter
in ordinary words: it is a pleasing eloquence; them more, that study
wisely and soberly to inhance their native language; them most of all,
that esteeme the late significant speech, the third great blessing of
the Land; it being so enriched, that a man may speak in many tongues in
his Mothers mouth; and an uplandish Rusticke, more in one word than
himselfe and all the Parish understands. Affected termes are unaffecting
things to solid hearers; yet I hold him prudent, that in these
fastidious times, will helpe disedged appetites with convenient
condiments, and bangled ears, with pretty quicke pluckes. I speake the
rather because, not long since, I met with a book, the best to mee I
ever saw, but the Bible; yet under favour, it was somewhat underclad,
especially by him who can both excogitate and expresse what hee
undertakes, as well as any man I know.

    _The world is growne so fine in words and wit,
      That pens must now Sir =Edward Nich'las= it.
    He that much matter speaks, speaks ne'r a whit,
      If 's tongue doth not career 't above his wit._

5. For, _You verse it simply, what need have we of your thin Poetry_;
read, _I confesse I wonder at it my self, that I should turne Poet_: I
can impute it to nothing, but to the flatuousnesse of our diet: they are
but sadden raptures soone up, soone downe.

  --_Deductum dicere Carmen_, is highly commended by _Macrobius_.

  _Virgil_ himselfe said, _Agrestem tenui meditabor arundine musam_.

    _Poetry's a gift wherein but few excell;
      He doth very ill, that doth not passing well.
    But he doth passing well, that doth his best,
      And he doth best, that passeth all the rest._

6. For _tediousnesse_, read, _I am sorry for it_ ---- Wee have a strong
weaknesse in N. E. that when wee are speaking, we know not how to
conclude: wee make many ends, before we make an end: the fault is in the
Climate; we cannot helpe it though we can, which is the Arch infirmity
in all morality: We are so near the West pole, that our Longitudes are
as long, as any wise man would wish, and somewhat longer. I scarce know
any Adage more gratefull, than _Grata brevitas_.

    _Verba confer maxime ad compendium._    Plaut.

    _Coblers will mend, but some will never mend,
      But end, and end, and end, and never end.
    A well-girt houre gives every man content,
      Sixe ribs of beefe, are worth sixe weeks of Lent._

For, _all my other faults, which may bee more and greater than I see_,
read, _I am heartily sorry for them, before I know them, lest I should
forget it after_; and humbly crave pardon at adventure, having nothing
that I can think of, to plead but this,

    _Quisquis inops peccat, minor est reus._    Petron.

    _Poore Coblers well may fault it now and then,
      They'r ever mending faults for other men.
    And if I worke for nought, why is it said,
      This bungling Cobler would be soundly paid?_

    _So farewell England old
      If evill times ensue,
    Let good men come to us,
      Wee'l welcome them to New.

    And farewell Honor'd Friends,
      If happy dayes ensue,
    You'l have some Guests from hence,
      Pray welcome us to you.

    And farewell simple world,
      If thou'lt thy Cranium mend,
    There is my Last and All,
      And a Shoem-Akers_
                         END.




Postscript.


    _This honest Cobler has done what he might:
    That Statesmen in their Shoes might walk upright.
    But rotten Shoes of Spannish running-leather:
    No Coblers skill, can stitch them strong together.
    It were best to cast such rotten stuff away:
    And look for that, that never will decay.

    If all were shod with Gospel's lasting Peace;
    Hatred abroad, and Wars at home would cease._

                Jerome Bellamie.

_FINIS._




APPENDIX.


  The following Letters, (from Hutchinson's History and Collections,)
    &c., and Deed from Essex Registry of Deeds, Salem, (Lib. I.,
    Ipswich,) are supposed to possess sufficient interest to justify
    their insertion here.

  BOSTON, 1843.


LETTER TO REV. JOHN COTTON.

Salutem in Xto nostro.

    Reverend and dear friend,

I was yesterday convented before the bishop, I mean to his court, and am
adjourned to the next term. I see such giants turn their backs, that I
dare not trust my own weak heart. I expect measure hard enough and must
furnish apace with proportionable armour. I lacke a friend to help
buckle it on. I know none but Christ himself in all our coast fitt to
help me, and my acquaintance with him is hardly enough to hope for that
assistance my weak spirit will want, and the assaults of tentation call
for. I pray therefore forget me not and believe for me also if there be
such a piece of neighbourhood among Christians. And so blessing God with
my whole heart for my knowledge of you and immerited interest in you,
and thanking you entirely for that faithful love I have found from you
in many expressions of the best nature, I commit you to the unchangeable
love of God our Father in his son Jesus Christ, in whom I hope to rest
for ever.

                    Your's in all truth of heart
                                  NATH'^L. WARDE.

  Stondon Mercy,
  Dec. 13. 1631.


[Extracts from Johnson's Wonder-Working Providence, printed in London,
1658.]

"_Of the Ninth Church of Christ gathered at =Ipswitch=._

"This year [1634] came over a farther supply of Eminent instruments for
furthering this admirable Worke of his, amongst whom the Reverend and
judicious servant of Christ Mr. _Nathaniel Ward_, who tooke up his
station at the Towne of _Ipswich_," "scituated on a faire and
delightfull River," "in the _Saggamooreship_, or Earldom of _Aggawam_."
"The peopling of this Towne is by men of good ranke and quality, many of
them having the yearly Revenue of large Lands in _England_ before they
came to this Wildernesse, but their Estates being imployed for Christ,
and left in banke as you have formerly heard, they are well content till
Christ shall be pleased to restore it againe to them or theirs.

"Their meeting-house is a very good prospect to a great part of the
Towne, and beautifully built, the Church of Christ here consists of
about one hundred and sixty soules, being exact in their conversation,
and free from the Epidemicall Disease of all Reforming Churches, which
under Christ is procured by their pious Learned and Orthodox Ministery,
as in due place (God willing) shall be declared, in the meane time, look
on the following Meeters concerning that Souldier of Christ Master
_Nathaniel Ward_.

    _Thou ancient Sage, come =Ward= among
      Christs folfe,[5] take part in this great worke of his,
    Why do'st thou stand and gaze about so long;
      Do'st war in jest, why, Christ in earnest is,
    And hath thee arm'd with weapons for that end,
      To wound and heale his enemies submitting,
    Not carnally, then to this worke attend;
      Thou hast prevail'd the hearts of many hitting.
    Although the Presbytery unpleasant jar,
      And errors daily in their braines new coyne:
    Despayer not, Christs truth they shall not mar;
      But with his helpe such drosse from Gold refine.
    What Man do'st meane to lay thy Trumpet downe?
      Because thy son like Warrier is become,
    Hold out or sure lesse bright will be thy crowne,
      Till death Christs servants labour is not done._"

    [5] _folke._


LETTER FROM GYLES FYRMIN TO GOV. WINTHROP.

    Much honoured and deare Sir,

But that I thinke it needlesse (God havinge more than ordinarye fitted
you for such trials) my letter might tell you with what griefe of spirit
I received the news of that sad affliction which is lately happened to
your worship, by means of that unfaithful wretch; I hope God will find a
shoulder to helpe you beare so great a burthen. But the little time
there is allotted me to write I must spend in requesting your worships
counsel and favour. My father in law Ward, since his sonne came over, is
varey desirous that wee might sett down together, and so that he might
leave us together if God should remove him from hence. Because that it
cannot be accomplished in this town, is verey desirous to get mee to
remove with him to a new plantation. After much perswasion used,
consideringe my want of accommodation here (the ground the town having
given mee lying 5 miles from mee or more) and that the gaines of physick
will not finde mee with bread, but, besides, apprehendinge that it might
bee a way to free him from some temptations, and make him more cheereful
and serviceable to the country or church, have yeelded to him. Herein,
as I desire your counsel, so I humbly request your favour, that you
would be pleased to give us the libertye of choosinge a plantation; wee
thinke it will be at Pentuckett, or Quichichchek, by Shawshin: So soon
as the season will give us leave to goe, wee shall informe your worship
which we desire: And if that, by the court of election, we cannot gather
a company to beegine it, wee will let it fall. Wee desire you would not
graunt any of them to any before wee have seene them. If your worship
have heard any relation of the places, wee should remaine thankful to
you, if you would bee pleased to counsel us to any of them. Further, I
would entreate for advise in this: The towne gave mee the ground (100
acres) upon this condition, that I should stay in the towne 3 yeeres,
or else I could not sell it: Now my father supposes it being my first
heritage (my father having none in the land) that it is more than they
canne doe to hinder mee thus, when as others have no business, but range
from place to place, on purpose to live upon the countrey. I would
entreate your counsel whither or noe I canne sell it. Further: I am
strongly sett upon to studye divinitie, my studyes else must be lost:
for physick is but a meene helpe. In these cases I humbly referre to
your worship, as my father, for your counsel, and so in much haste, with
my best services presented to your worship, wishinge you a strong
support in your affliction, and a good and comfortable issue, I rest

Your worships in what he canne to his power,

  Ipswich, 26. 10^{th} 1639.                GYLES FYRMIN.

Wee humbly entreate your secrecye in our desires.

       *       *       *       *       *

November 25^o 1646./

This p^{r}sent writing wittnesseth that I, Nathaniel Ward of Ipswich in
New England have bargained & sould to John Eaton of Salsbury Coo[per]
all the land ground meadow & Co[=m]onage w^{th} their app^{r}tincs which
I have or ought to have at this p^{r}sent Day in Haverhill or Pentuckett
in New England to $have and to hold$ the said p^{r}misses to the said
John Eaton his heires & assignes paying for the same vnto the said
Nathaniel Ward his executo^{rs} administr^s or assignes the full su[=m]e
of twelve pounds of wheate & pipe-staves six pounds worth of one & six
pounds worth of the other to be deli[ver]ed to m^r Richard Russell or
Maior Sedgwick at Charles Towne before the end of September Next
ensuying the Dat hereof; such as shalbe good & merchantable at the
currant price at that tyme & place

  $In witness whereof$ I have set to my hand & seale.
                                                     NATH WARD
  Wittnes
  THOMAS HOWLETT
  EDMAN BRIDGES

       *       *       *       *       *

Transcriber's Notes

Archaic, unusual and inconsistent spellings have been retained as they
appear in the original.

Handwritten or penned changes and additions to the text are noted here,
where they appear to be errata, in several cases backed up by an earlier
print of the same text:

Page 5: changed comma to semi-colon (... James, who practised medicine;)

Page 5: changed "cotemporaries" to "contemporaries" (... estimated by
his contemporaries and successors.)

Page 15: changed period and upper case "H" to comma and lower case "h"
(... when he said, he had rather the Earth should swallow him up ...)

Page 34: handwritten insertion "one" ( ... to help them frisk from [one]
ill-favor'd fashion to another.)

Page 70: handwritten insertion "of" ( ... the luxury [of] your Court and
Country, ...)

Page 79: handwritten change of word order from "not let" to "let not" (I
pray not let _Britanicus_ scape, ...)

Page 85: handwritten insertion "s" ( ... the Bots that crawle on the
Beast[s] taile, ...)

Page 97: strikethrough deletion "in" ( ... that a man may speak [in]
many tongues in his Mothers mouth; ...)


Other changes to the text are listed here, where the printer evidently
used alternative type:

Pages 1, 7 & 8: changed "VV" to "W" (THE SIMPLE COBLER OF AGGAWAM IN
AMERICA.)

Page 10 onwards: changed "J" to "I".

Page 47: changed "VVhen" to "When" (When Christ whips Market-makers out
of his Temple, ...)

Page 103 (heading): changed "i646" to "1646" (November 25^o 1646.)







*** END OF THE PROJECT GUTENBERG EBOOK THE SIMPLE COBLER OF AGGAWAM IN AMERICA ***


    

Updated editions will replace the previous one—the old editions will
be renamed.

Creating the works from print editions not protected by U.S. copyright
law means that no one owns a United States copyright in these works,
so the Foundation (and you!) can copy and distribute it in the United
States without permission and without paying copyright
royalties. Special rules, set forth in the General Terms of Use part
of this license, apply to copying and distributing Project
Gutenberg™ electronic works to protect the PROJECT GUTENBERG™
concept and trademark. Project Gutenberg is a registered trademark,
and may not be used if you charge for an eBook, except by following
the terms of the trademark license, including paying royalties for use
of the Project Gutenberg trademark. If you do not charge anything for
copies of this eBook, complying with the trademark license is very
easy. You may use this eBook for nearly any purpose such as creation
of derivative works, reports, performances and research. Project
Gutenberg eBooks may be modified and printed and given away—you may
do practically ANYTHING in the United States with eBooks not protected
by U.S. copyright law. Redistribution is subject to the trademark
license, especially commercial redistribution.


START: FULL LICENSE

THE FULL PROJECT GUTENBERG LICENSE

PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK

To protect the Project Gutenberg™ mission of promoting the free
distribution of electronic works, by using or distributing this work
(or any other work associated in any way with the phrase “Project
Gutenberg”), you agree to comply with all the terms of the Full
Project Gutenberg™ License available with this file or online at
www.gutenberg.org/license.

Section 1. General Terms of Use and Redistributing Project Gutenberg™
electronic works

1.A. By reading or using any part of this Project Gutenberg™
electronic work, you indicate that you have read, understand, agree to
and accept all the terms of this license and intellectual property
(trademark/copyright) agreement. If you do not agree to abide by all
the terms of this agreement, you must cease using and return or
destroy all copies of Project Gutenberg™ electronic works in your
possession. If you paid a fee for obtaining a copy of or access to a
Project Gutenberg™ electronic work and you do not agree to be bound
by the terms of this agreement, you may obtain a refund from the person
or entity to whom you paid the fee as set forth in paragraph 1.E.8.

1.B. “Project Gutenberg” is a registered trademark. It may only be
used on or associated in any way with an electronic work by people who
agree to be bound by the terms of this agreement. There are a few
things that you can do with most Project Gutenberg™ electronic works
even without complying with the full terms of this agreement. See
paragraph 1.C below. There are a lot of things you can do with Project
Gutenberg™ electronic works if you follow the terms of this
agreement and help preserve free future access to Project Gutenberg™
electronic works. See paragraph 1.E below.

1.C. The Project Gutenberg Literary Archive Foundation (“the
Foundation” or PGLAF), owns a compilation copyright in the collection
of Project Gutenberg™ electronic works. Nearly all the individual
works in the collection are in the public domain in the United
States. If an individual work is unprotected by copyright law in the
United States and you are located in the United States, we do not
claim a right to prevent you from copying, distributing, performing,
displaying or creating derivative works based on the work as long as
all references to Project Gutenberg are removed. Of course, we hope
that you will support the Project Gutenberg™ mission of promoting
free access to electronic works by freely sharing Project Gutenberg™
works in compliance with the terms of this agreement for keeping the
Project Gutenberg™ name associated with the work. You can easily
comply with the terms of this agreement by keeping this work in the
same format with its attached full Project Gutenberg™ License when
you share it without charge with others.

1.D. The copyright laws of the place where you are located also govern
what you can do with this work. Copyright laws in most countries are
in a constant state of change. If you are outside the United States,
check the laws of your country in addition to the terms of this
agreement before downloading, copying, displaying, performing,
distributing or creating derivative works based on this work or any
other Project Gutenberg™ work. The Foundation makes no
representations concerning the copyright status of any work in any
country other than the United States.

1.E. Unless you have removed all references to Project Gutenberg:

1.E.1. The following sentence, with active links to, or other
immediate access to, the full Project Gutenberg™ License must appear
prominently whenever any copy of a Project Gutenberg™ work (any work
on which the phrase “Project Gutenberg” appears, or with which the
phrase “Project Gutenberg” is associated) is accessed, displayed,
performed, viewed, copied or distributed:

    This eBook is for the use of anyone anywhere in the United States and most
    other parts of the world at no cost and with almost no restrictions
    whatsoever. You may copy it, give it away or re-use it under the terms
    of the Project Gutenberg License included with this eBook or online
    at www.gutenberg.org. If you
    are not located in the United States, you will have to check the laws
    of the country where you are located before using this eBook.
  
1.E.2. If an individual Project Gutenberg™ electronic work is
derived from texts not protected by U.S. copyright law (does not
contain a notice indicating that it is posted with permission of the
copyright holder), the work can be copied and distributed to anyone in
the United States without paying any fees or charges. If you are
redistributing or providing access to a work with the phrase “Project
Gutenberg” associated with or appearing on the work, you must comply
either with the requirements of paragraphs 1.E.1 through 1.E.7 or
obtain permission for the use of the work and the Project Gutenberg™
trademark as set forth in paragraphs 1.E.8 or 1.E.9.

1.E.3. If an individual Project Gutenberg™ electronic work is posted
with the permission of the copyright holder, your use and distribution
must comply with both paragraphs 1.E.1 through 1.E.7 and any
additional terms imposed by the copyright holder. Additional terms
will be linked to the Project Gutenberg™ License for all works
posted with the permission of the copyright holder found at the
beginning of this work.

1.E.4. Do not unlink or detach or remove the full Project Gutenberg™
License terms from this work, or any files containing a part of this
work or any other work associated with Project Gutenberg™.

1.E.5. Do not copy, display, perform, distribute or redistribute this
electronic work, or any part of this electronic work, without
prominently displaying the sentence set forth in paragraph 1.E.1 with
active links or immediate access to the full terms of the Project
Gutenberg™ License.

1.E.6. You may convert to and distribute this work in any binary,
compressed, marked up, nonproprietary or proprietary form, including
any word processing or hypertext form. However, if you provide access
to or distribute copies of a Project Gutenberg™ work in a format
other than “Plain Vanilla ASCII” or other format used in the official
version posted on the official Project Gutenberg™ website
(www.gutenberg.org), you must, at no additional cost, fee or expense
to the user, provide a copy, a means of exporting a copy, or a means
of obtaining a copy upon request, of the work in its original “Plain
Vanilla ASCII” or other form. Any alternate format must include the
full Project Gutenberg™ License as specified in paragraph 1.E.1.

1.E.7. Do not charge a fee for access to, viewing, displaying,
performing, copying or distributing any Project Gutenberg™ works
unless you comply with paragraph 1.E.8 or 1.E.9.

1.E.8. You may charge a reasonable fee for copies of or providing
access to or distributing Project Gutenberg™ electronic works
provided that:

    • You pay a royalty fee of 20% of the gross profits you derive from
        the use of Project Gutenberg™ works calculated using the method
        you already use to calculate your applicable taxes. The fee is owed
        to the owner of the Project Gutenberg™ trademark, but he has
        agreed to donate royalties under this paragraph to the Project
        Gutenberg Literary Archive Foundation. Royalty payments must be paid
        within 60 days following each date on which you prepare (or are
        legally required to prepare) your periodic tax returns. Royalty
        payments should be clearly marked as such and sent to the Project
        Gutenberg Literary Archive Foundation at the address specified in
        Section 4, “Information about donations to the Project Gutenberg
        Literary Archive Foundation.”
    
    • You provide a full refund of any money paid by a user who notifies
        you in writing (or by e-mail) within 30 days of receipt that s/he
        does not agree to the terms of the full Project Gutenberg™
        License. You must require such a user to return or destroy all
        copies of the works possessed in a physical medium and discontinue
        all use of and all access to other copies of Project Gutenberg™
        works.
    
    • You provide, in accordance with paragraph 1.F.3, a full refund of
        any money paid for a work or a replacement copy, if a defect in the
        electronic work is discovered and reported to you within 90 days of
        receipt of the work.
    
    • You comply with all other terms of this agreement for free
        distribution of Project Gutenberg™ works.
    

1.E.9. If you wish to charge a fee or distribute a Project
Gutenberg™ electronic work or group of works on different terms than
are set forth in this agreement, you must obtain permission in writing
from the Project Gutenberg Literary Archive Foundation, the manager of
the Project Gutenberg™ trademark. Contact the Foundation as set
forth in Section 3 below.

1.F.

1.F.1. Project Gutenberg volunteers and employees expend considerable
effort to identify, do copyright research on, transcribe and proofread
works not protected by U.S. copyright law in creating the Project
Gutenberg™ collection. Despite these efforts, Project Gutenberg™
electronic works, and the medium on which they may be stored, may
contain “Defects,” such as, but not limited to, incomplete, inaccurate
or corrupt data, transcription errors, a copyright or other
intellectual property infringement, a defective or damaged disk or
other medium, a computer virus, or computer codes that damage or
cannot be read by your equipment.

1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the “Right
of Replacement or Refund” described in paragraph 1.F.3, the Project
Gutenberg Literary Archive Foundation, the owner of the Project
Gutenberg™ trademark, and any other party distributing a Project
Gutenberg™ electronic work under this agreement, disclaim all
liability to you for damages, costs and expenses, including legal
fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE
TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
DAMAGE.

1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
defect in this electronic work within 90 days of receiving it, you can
receive a refund of the money (if any) you paid for it by sending a
written explanation to the person you received the work from. If you
received the work on a physical medium, you must return the medium
with your written explanation. The person or entity that provided you
with the defective work may elect to provide a replacement copy in
lieu of a refund. If you received the work electronically, the person
or entity providing it to you may choose to give you a second
opportunity to receive the work electronically in lieu of a refund. If
the second copy is also defective, you may demand a refund in writing
without further opportunities to fix the problem.

1.F.4. Except for the limited right of replacement or refund set forth
in paragraph 1.F.3, this work is provided to you ‘AS-IS’, WITH NO
OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT
LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE.

1.F.5. Some states do not allow disclaimers of certain implied
warranties or the exclusion or limitation of certain types of
damages. If any disclaimer or limitation set forth in this agreement
violates the law of the state applicable to this agreement, the
agreement shall be interpreted to make the maximum disclaimer or
limitation permitted by the applicable state law. The invalidity or
unenforceability of any provision of this agreement shall not void the
remaining provisions.

1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the
trademark owner, any agent or employee of the Foundation, anyone
providing copies of Project Gutenberg™ electronic works in
accordance with this agreement, and any volunteers associated with the
production, promotion and distribution of Project Gutenberg™
electronic works, harmless from all liability, costs and expenses,
including legal fees, that arise directly or indirectly from any of
the following which you do or cause to occur: (a) distribution of this
or any Project Gutenberg™ work, (b) alteration, modification, or
additions or deletions to any Project Gutenberg™ work, and (c) any
Defect you cause.

Section 2. Information about the Mission of Project Gutenberg™

Project Gutenberg™ is synonymous with the free distribution of
electronic works in formats readable by the widest variety of
computers including obsolete, old, middle-aged and new computers. It
exists because of the efforts of hundreds of volunteers and donations
from people in all walks of life.

Volunteers and financial support to provide volunteers with the
assistance they need are critical to reaching Project Gutenberg™’s
goals and ensuring that the Project Gutenberg™ collection will
remain freely available for generations to come. In 2001, the Project
Gutenberg Literary Archive Foundation was created to provide a secure
and permanent future for Project Gutenberg™ and future
generations. To learn more about the Project Gutenberg Literary
Archive Foundation and how your efforts and donations can help, see
Sections 3 and 4 and the Foundation information page at www.gutenberg.org.

Section 3. Information about the Project Gutenberg Literary Archive Foundation

The Project Gutenberg Literary Archive Foundation is a non-profit
501(c)(3) educational corporation organized under the laws of the
state of Mississippi and granted tax exempt status by the Internal
Revenue Service. The Foundation’s EIN or federal tax identification
number is 64-6221541. Contributions to the Project Gutenberg Literary
Archive Foundation are tax deductible to the full extent permitted by
U.S. federal laws and your state’s laws.

The Foundation’s business office is located at 809 North 1500 West,
Salt Lake City, UT 84116, (801) 596-1887. Email contact links and up
to date contact information can be found at the Foundation’s website
and official page at www.gutenberg.org/contact

Section 4. Information about Donations to the Project Gutenberg
Literary Archive Foundation

Project Gutenberg™ depends upon and cannot survive without widespread
public support and donations to carry out its mission of
increasing the number of public domain and licensed works that can be
freely distributed in machine-readable form accessible by the widest
array of equipment including outdated equipment. Many small donations
($1 to $5,000) are particularly important to maintaining tax exempt
status with the IRS.

The Foundation is committed to complying with the laws regulating
charities and charitable donations in all 50 states of the United
States. Compliance requirements are not uniform and it takes a
considerable effort, much paperwork and many fees to meet and keep up
with these requirements. We do not solicit donations in locations
where we have not received written confirmation of compliance. To SEND
DONATIONS or determine the status of compliance for any particular state
visit www.gutenberg.org/donate.

While we cannot and do not solicit contributions from states where we
have not met the solicitation requirements, we know of no prohibition
against accepting unsolicited donations from donors in such states who
approach us with offers to donate.

International donations are gratefully accepted, but we cannot make
any statements concerning tax treatment of donations received from
outside the United States. U.S. laws alone swamp our small staff.

Please check the Project Gutenberg web pages for current donation
methods and addresses. Donations are accepted in a number of other
ways including checks, online payments and credit card donations. To
donate, please visit: www.gutenberg.org/donate.

Section 5. General Information About Project Gutenberg™ electronic works

Professor Michael S. Hart was the originator of the Project
Gutenberg™ concept of a library of electronic works that could be
freely shared with anyone. For forty years, he produced and
distributed Project Gutenberg™ eBooks with only a loose network of
volunteer support.

Project Gutenberg™ eBooks are often created from several printed
editions, all of which are confirmed as not protected by copyright in
the U.S. unless a copyright notice is included. Thus, we do not
necessarily keep eBooks in compliance with any particular paper
edition.

Most people start at our website which has the main PG search
facility: www.gutenberg.org.

This website includes information about Project Gutenberg™,
including how to make donations to the Project Gutenberg Literary
Archive Foundation, how to help produce our new eBooks, and how to
subscribe to our email newsletter to hear about new eBooks.