Part 4

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 & Lachrymae_, 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 _Praerogativae Regis_ are necessary Supporters of State: and stately things to stately Kings: but if withall, they be _Derogativae 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 _Caesar_ 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 rectae 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.

* * * * *