Chapter II: Part 2

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 solaecismulum, neque valet, praescriptio 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 & 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.

* * * * *

_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._