The Simple Cobler of Aggawam in America

The Simple Cobler of Aggawam in America
Nathaniel Ward

Nathaniel Ward

The Simple Cobler of Aggawam in America

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 recom̅end 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'

and m

Hauthorne were Desired to speake to m

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

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.