THE Compassionate SAMARITANE Vnbinding

The Conscience, and powring Oyle into the wounds which have been made upon the Separation: recommending their fu­ture welfare to the serious thoughts, and carefull endeavours of all who love the peace and vnity of Commonwealths men, or desire the vnanimous prosecution of the Common Enemie, or who follow our Saviours rule, to doe unto others, what they would have others doe unto them.

The Second Edition, corrected, and en­larged. Printed in the Yeare 1644.

Si populus vult decipi, decipiatur.

To him that reads.

IF after this, when all the guiles,
That have misled you, and the wiles
Are manifested cleare as day,
So that you must say, these are they:
You yet will be befoold, you may.
Errours have some excuse, when theyr not knowne,
But being known once, wilfulnesse has none.

TO THE COMMONS OF ENGLAND.

TO You whom the Peolpe have chosen for the managing of their affaires, I present this necessary Treatise without boldnesse and with­out feare: for I am well assured, that as it is mine, and every mans duty, to to furnish You with what we conceive will advance the Common good, or bring ease or comfort to any sort of men that deserve well of their Countrey (as You cannot but know the Seperation doe, if You consider with what charge [Page] and hazard, with what willingnes and activity they have furthered the Reformation so happily begun) so like­wise it is, Your duty, to heare and put in execution, whatsoever to Your judg­ments shall appeare conducing to those good ends and purposes. I recommend here to Your vew the oppressed Consci­ence, and the despised Separation: They have been much wounded (I be­leive every body can say by whom) and the people have passed by without com­passion or regard, though they them­selves must necessarily partake in their sufferings There are none left, to play the good Samaritanes part but Your selves, who as You have power; will, (I make no question) be willing too, when You have once well considered the matter, which this small Treatise will put You in mind to doe. It is not to be supposed, that You (who have so long spent Your time in recovering [Page] the Common Liberties of England, should in Conclusion turne the Com­mon into Particular; let the insinu­ations and suggestions of some in the Synod, be what they will, I make no question, but You will see both through and beyond them; and will never be swayed from a good conscience to main­taine particular mens Interests.

In the beginning of Your Session, when our Divines (as they would have us call them) wrote freely against the Bishops, & the Bishops made com­plaint to You for redresse; some of You made answer, that there was no reme­dy, forasmuch as the Presse was to be open and free for all in time of Par­liament: I shall make bold as a Com­mon of England to lay claime to that priviledge, being assured that I write nothing scandalous, or dangerous to the State, (which is justly and vpon good grounds prohibited by Your Or­dinance [Page] to that effect) only I humbly desire You to consider whether more was not got from You by that Ordi­nance then You intended, and that though it was purposed by You to re­strain the venting and dispersing of the Kings writings and his Agents, yet it hath by reason of the qualifications of the Licensers wrought a wrong way, and stopt the mouthes of good men, who must either not write at all, or no more then is sutable to the judgments and interests of the Licencers. The Sepe­ration (I guesse) would have tooke it for be [...]ter dealing, if the Divines had in expresse tearmes obtained of You an Ordinance for suppression of all Anabaptisticall, Brownisticall, or Independant writings; [...]ent [...] have their mouthes stopt subtlely, so insensibly, and their just Liberty in time of Par­liament taken from them vnawares. There can be no greater Argument, that [Page] the Divines intend not well, than their taking uncough, and mysterious, sub­tile wayes to effect their ends; even such as far better become Polititians, then Ministers.

It is high time O Commons of England, to put an End to the suffe­rings of the Seperation, who have for many yeares been the object of all kind of tyranny, Papisticall, Prelaticall, and Regall: The first Foundation of honor, and respect was certainly from publike service and protection of the distressed: Make it Your worke, and assure Your selves, You will find not only the uni­versall love of all good men accompa­ning You, but a quiet and cheerfull Conscience, which is above all honour and riches, Others may weary them­selves in plots and contrivances to ad­vance selfe-ends and interests, to the peoples dammage and molestations; sadnesse and distraction will be their [Page] companions for it. But make it Your businesse, Ye chosen men of England according to the trust rep [...]sed in You to protect, he Innocent, to judg their cause impartially, to circunmvent men in their wicked endeavours; and so You will become the beloved of God, the beloved of good men.

LIBERTY OF CONSCIENCE ASSERTED, And the Separatist vindicated.

HAving heretofore met with an Apologeticall Narrati­on of Thomas Goodwin, Phi­lip Nye, Sydrach Sympson, Jeremy Bur­roughs, William Bridge; I did with gladnesse of heart undertake the rea­ding thereof, expecting therein to find such generall reasons for justifi­cation of themselves, to the world, as would have justified all the Sepa­ration, and so have removed by one [Page 2] discourse those prejudices and mis­apprehensions, which even good men have of that harmlesse and well meaning sort of people: But finding contrary to that expectation that their Apologie therin for them selves and their Toleration was grounded rather upon a Remon­strance of the nearnesse between them and the Presbyterian, being one in Doctrine with them, and ve­ry little differing from them in Dis­cipline, how they had been tolerated by other Presbyter Churches, and indulgd with greater priviledges, then the Separatist, how they differed from the Separatist, and had cauti­ously avoyded those roks and shelves against which the Separatist had split themselves, confirming by these words, the peoples disesteem of Se­paratists, suggesting by that phrase of theirs, as if there were amongst the Separatists some dangerous by­pathes [Page 3] or opinions, which they wa­rily shund, though no mention be made what they are, which is the worst sort of calumny.

Finding to my hearts greife the Seperatist thus left in the lurch, and likely to be exposed to greater dan­gers then ever by the endeavours of these men, my heart abounded with greife, knowing the Innocency of their intentions, and honesty of their lives, that they are necessarily en­forced to be of the mind they are, upon long examination of their owne te­nents that they desire nothing more then that they should be publikely and impartially reasoned, know­ing likewise their affection to the Common-wealth, their forwardnes of assistance in purse and person, knowing eheir Meetings to be so iu­nocent, so far from confederacy or counterplots (though they are ve­ry [Page 4] sensible of the sad and perplexed condition that they are in) that they have not yet so much as spoke ought in their owne defence, but trusting to the goodnesse of God, the equity of the Parliament, the simplicity and and integrity of their owne wayes, doe quietly enjoy themselves and their worship, let what will be brew­ing against them, being resolved like Hester to doe their dutyes, and if in doing thereof they perish, they pe­rish: Me thinkes every man is bound in conscience to speak and doe what he can in the behalfe of such a harmelesse people as these: what though you are no Separatist (as I my selfe am none) the love of God appeares most in doing good for o­thers: that love which aimes only at it selfe; those endeavours which would procure liberty only to them selves, can at best be called but selfe [Page 5] love and selfe respects: 'Tis com­mon freedome every man ought to aime at, which is every mans pecu­liar right so far as 'tis not prejudi­all to the Common: Now because little can be done in their behalfe, unlesse Liberty of Conscience be al­lowed for every man, or sort of men to worship God in that way, and performe Christs Ordinances in that manner as shall appear to them most agreeable to Gods Word, and no man be punished or discountenan­ced by Authority for his Opinion, unlesse it be dangerous to the State: I have endeavoured in this Discourse to make appeare by the best reason I have, that every man ought to have Liberty of Conscience of what Opi­nion soever, with the caution above named: In doing whereof, I have upon occasion removed all prejudi­ces that the people have concerning [Page 6] the Separatist, and vindicated them from those false aspertious that are usually cast upon them to make them odious; wherein, my end, I make account, will evidently appeare, to be the peace and vnion of all, and to beget this judgement in the People and Parliament, that 'tis the principall interest of the Common­wealth, that Authority should have equall respect, and afford protection to all peaceable good men alike, not­withstanding their difference of opi­nion, that all men may be encoura­ged to be alikeserviceable thereunto; liberty of Conscience is to be allowed every man for these following reasons

1. Reason. Because of what judg­ment soever a man is, he cannot chuse but be of that judgement, that is so evident in it selfe, that I sup­pose it will be granted by all, what­soever a mans reason doth conclude [Page 7] to be true or false, to be agreeabe or disagreabe to Gods Word, that same to that man is his opinion or judgement, and so man is by hisown reason necessitated to be of that mind he is, now where there is a ne­cessity there ought to be no punish­ment, for punishment is the recom­pence of voluntary actions, therfore no man ought to be punished for his judgment.

Objection. But it will be Objected, That the Separa­tists are a rash, heady People, and not so much concluded by their Reason, as their Fancie, that they have their Enthusias­ni as, and Revelations, which no body knowes what to make off, and that if they were a people that examined things rationally, the Argument would hold good for them.

Ans. That I suppose this to be the Argument not of the present, but of loose witted times before the Parliament, where some politike Bishop, or Dr. Ignorant University man, or knave Poet would endea­vour by such a suggestion to the people to misguide their credulous hearts into hatred of those good men, who they knew to be the con­stant enemies to their delusions: but let all men now have other thoughts, and assure themselves that the Brow­nist and Anabaptist are rationall ex­aminers of those things they hold for truth, milde discourseres, and abe to give an account of what they they beleive; they who are unsa­tisfied in that particular, may, if they please to visite their private Congregations which are open to all commers, have further satisfacti­on; perhaps here and there amongst [Page 9] them may be a man that out of his zeale and earnestnes for that which he esteemes truth, may outrune his understanding, & shew many weak­nesses in his discourse, I would the like frailty and inabilities were not to be found in many of us; but if the slips and wanderings of a few, and those the weakest, be an Argu­ment sufficient to discountenance the Separation, and worke them out of the worlds favour, I pray God the same Argument may never be made vse of against us; amongst whom, many, and they not esteemed the weakest neither, would give great advantages that way: In the mean time I wish with all my heart we could all put on the spirit of meek­nes, and rather endeavour to rectifie by argument and perswation one anothers infirmities, then upbraid the owners of them with a visible [Page 10] rejoycing that such things are slipt from them to their disadvantage.

One Custome they have amongst them which doth make even the ge­nerality of them able arguers in defence of their way, and that is either an use of objecting against any thing delive­red amongst them, or proposing any doubt, whereof any desires to be re­solved, which is done in a very or­derly manner, by which meanes the weakest becomes in a short time much improved, and every one able to give an account of their Tenets, (not relying upon their Pastors, as most men in our congregations doe) which may serve to remove the objection, and put us to consider, whether the like custome be not wanting amongst us.

2. Reas. The uncertainty of know­ledg in this life: no man, nor no sort of men can presume of an uner­ring [Page 11] spirit: 'Tis knowne that the Fathers, Generall Councells, Nati­onall Assemblies, Synods, and Par­liaments in their times have been most glosly mistaken: and though the present times be wiser then the former, being much freed from su­perstition, and taking a larger liber­ty to themselves of examining all things, yet since there remaines a possibility of errour, notwithstan­ding never so great presumptions of the contrary, one sort of men are not to compell another, since this hazard is run thereby, that he who is in an errour, may be the con­strainer of him who is in the truth.

Ob. But unity and uniformity in Religion is to be aimed at, and confusion above all things to be a­voyded, by Toleration new Opini­ons [Page 12] will every day breake forth, and to the scandall of the Nation, we shall become a very monster in matters of Religion, one part being Presbyter, another Anabaptist, Brow­nist another, and a fourth an Inde­pendent, and so divers according to the diversity of opinions that are already, or may be broached here­after.

Ans. I answer, that in truth this objection appeares specious at the first glosse, and therfore is very mo­ving upon the people, which the Bishops well knew, whose it was, and taken up as the fairest pretence for the suppression of those, who it is to be feared, will prove the sup­pressors. For answer whereunto I averre, that a compulsion is of all wayes the most unlikely to beget u­nity of mind, and vniformity in [Page 23] practice, which experience will make evident. For,

The Fines, Imprisonments, Pil­lories, &c. used by the Bishops as meanes to unite, rather confirmed men in their judgments, and begot the abomination and odium which these times have cast upon the Hie­rarchie, being in the worst kind ty­rannicall, as endeavouring by the punishment of the person, the bow­ing and subjecting of the Consci­ence. And if it be it instanced, that some there were that turned with the wind, and were terrified by feare of punishment into a compliance. I answer, that such men are so farre from being examples to be follow­ed, that they may more justly be condemned for weather-cokes fit (to be set up for men to know which way blowes the wind) of favour [Page 14] delicacy, ease and preferment.

Secondly, The conscience being subject only to reason (either that which is indeed, or seems to him which hears it to beso) can only be convinced or perswaded thereby, force makes it runne backe, and strugle; it is the nature of every man to be of a­ny judgment rather then his that forces. 'Tis to be presumed, that tis upon some good grounds of reason that a man is of that Iudgement whereof he is. Would­est thou have him be of thine? shew him thy grounds, and let them both worke, and see which will get the victory in his understanding. Thus possibly he may change his mind, and be of one judgment with thee: but if you will use Club Law, instead of convincing and uniting, you arme men with prejudice against you, to conclude that you haue no assurance [Page 15] of truth in you, for then you would make use of that, and presume of the efficacy thereof, and not fight with weapons which you (doe or at least should) know not to be the weapous of truth. But I feare there is something more in it: I cannot thinke that the Bishops in their times vsed so many stratagems of vexation and cruelty against good people, to gaine them to be of their mind, they could not be ignorant that they set the Nonconformists of all sorts thereby at an irreconcilable hatred against them. No, there end rather was this, They had consulted who were opposite to their designes, and finding the Puritane and Sectary so to be, their interest was by all possi­ble meanes to suppresse them, that so they might without opposition trample upon the people. And there­fore in these times men should con­sider [Page 16] what they doe. For if they who have the publique countenance doe beare them elves after the same manner towards the Anabaptists and Brownists, or whatsoever o­ther sect there is, or may be, that cannot comply with them in judge­ment or practice (as by their begin­nings we feare they will) what can we judge of them but that their ends and intentions are the same with the Bishops? For by their fruits (saith our Saviour) ye shall know them: we may be deceived by words their turnings and contextures are so insinite, that they may be framed so, as to make the worst seeme good. The actions of men are the best rules for others to judge them by. Now upon view of the actions of the Divines that are now in favour, men doe speake very strangly, some say the tyrannie over [Page 17] conscience that was exercised by the Bishops, is like to be continued by the Presbiters: that the oppres­sours are only changed, but the op­pression not likly to be removed. Others say, that the Anabaptist and Brownist are like to find harder masters, for that the Bishops made the punishment of them a matter of sport and profit to themselves, and reserved their punishments to be di­versions of the peoples mindes from taking too much notice of their in­trenchments upon the lawes and common liberty, suffering their societies notwithstanding to re­maine, though so low and deje­cted that they were past feare of them. But the Presbiters, as it is conceived, will be more violent, as slaves usually are when they become masters: and thus talke not one­ly the Anabaptist and Brownist [Page 81] and Antinomian (being cheifly in danger) but other the most mode­rate and ingenious meu, that are not swayed by the Divines interest.

They say too, that as it is not just, so neither is it politike, that in the beginnings and first rise, when the Divines are but laying the foundati­on of their greatnesse, wealth, and sway over the peoples consciences, and twisting their interest insensibly with the Parliaments, that in the in fancy of their tyrannie they should carry themselves so high and pre­sumptuous as they doe over other men, shewes that their wisedome here comes somewhat short of the Serpents, or else that they are so impatient at the not compliance of other men, that they break, out e­uen against their owne interest. Nay some say further, that they did well indeed in being so zealous against [Page 19] the Bishops, those Drones and Ca­terpillers of the Commonwealth, in making deservedly odious to the people their oppressive Courts? Fines, Censures, and Imprison­ments. But they begin to fear thatsome bad ends of their owne were aimed at herein, and not so much the li­berty of the people, as that they might get up into the Chaire and become to them instead of a Lord Bishop, a ruling Presbytery, which they feare will bring in more rigid­nesse and austerity, no lesse ambiti­on and domination then the former.

And the reason they have to feare, is, because our Divines have not dealt clearely with us in many par­ticulars, but continue cert [...]ine inter­ests of the Bishops, which they find advantagious to advance their ho­nour & esteeme with the people and [Page 20] have entered already into many of their steps, which in them at first they did seem so much to abomin [...]te. That the interest only of the Bishop in particular, and of that sort of Prelates is exploded; but the generall interests of the Clergie, whereby an­other Prelacy may be erected, and the mystery of the Divines maintai­ned in credit amongst the people, is still with all art and industry preser­ved. I will take the paines both to tell you what those generall interests are, and what in reason may be said against them.

I. Their first interest is to pre­serve amongst the people the di­stinction concerning Government of Ecclefiasticall and Civill, though up­on consideration it will be found that two Governments in one Common-wealth hath ever been, and will ever prove inconsistent with [Page 21] the peoples safety: The end of Government being to promote virtue, restraine vice, and to main­taine to each particular his owne, one sort of Government which we call the Civill, either is sufficient, or by the wisedome of the Parlia­ment may be made sufficient for these ends. At the beginning of this Parliament it was confessed, that it was both too burdensome for the Divines, and too bazardous for the State, that they should bee trusted with any thing of Govern­ment, their preaching and instru­cting the people being, if well dis­charged, sufficient to take up the whole man. But the times change, and the men with them; the de­signe is feasible, and it must now againe be thought necessary that the Divines should have a stroake in the Government, and therefore [Page 22] that distinction is againe maintai­ned, which being taken up at first by proud Church-men for ambitious ends, is still continued for ends though not in every thing the same, yet differing (I feare me) rather in the degrees than nature of them, we cannot tell what else to thinke of it, but that finding our Divines aiming at authority and jurisdiction, have judged it most politicke to gaine a preheminence, (lesse stately and pompous, but) altogether as impe­rious and awfull over men as the former, which because it is not so garish outwardly as the Bishops, they may presume will therefore be the easier admitted, and prove of longer continuance.

II. The second interest of the Divine, is to preserve amongst the people the distinction of Clergie and Laity, though not now in those termes, because they have been un­happily [Page 23] discovered. The Scriptures so evidently makeing the people Gods Clergy by way of distinction from the Ministers, 1 Pet. 5. 3. but ne­ver the Ministers by way of distincti­on from the people. And then for Laity, a people (as the word signi­fies) I hope the Ministers are such as well as any others. Well, the di­stinction by words is not so materi­all, as a reall distinction with their interest is to pres [...]ve. They would not have us to thinke that a Minist­ter comes to be so, as an other man comes to be so, as an other man comes to be a Merchant, Bookesel­ler, Taylor, &c. either by disposall of him by his friends in his educati­on, or by his owne making choyce to be of such a Trade: no, there must be something spirituall in the businesse, a Iure Divino must be brought in, and a succession from the Apostles, and even as some would [Page 24] have us thinke Kings to be annoyn­ted of God, because the Israelitish Kings were by his command, so we are made to beleive, that because the Apostles were ordained by God to be Teachcers of the people, and endued with guifts for that end; that therefore there is a like divine, though secret ordination from God in making of our Ministers, and spi­rituall guifts & qualifications there­unto: Because otherwise, if the people did not beleive so, they would examine all that was said, and not take things upon trust from the Mi­nisters, as if whatsoever they spake, God spake in them: they would then try all things, and what they found to be truth, they would em­brace as from God, for God is the Authour of truth; what they found to be otherwise, they would reject, and then for the most part they [Page 25] might spare their nothings and re­petions too, unlesse the more to dis­cover the groundlesnesse of the do­ctrine, and the giddinesse of the do­ctrine, and the giddinesse of the Di­vinity which they generally heare. They would then handle their Mi­nisters familiarly, as they doe one an other, shaking off that timorous­nesse and awe which they have of the Divines, with which they are ig­norantly brought up. He that bade us try all things, and hold fast that which was good, did suppose that men have faculties and abilities wherewithall to try all things, or else the counsell had beene given in vaine. And therefore however the Minister may by reason of his continuall exercise in preaching, and discoursing, by his daily study, and reading, by his skill in Arts and Languages, by the conceit of the esteeme he hath with a great [Page 26] part of admiring people (in whom is truly fulfilled the prophecie of St. Paul, 2 Tim. 4. 3. 4. ) presume it easie to possesse us, that they are [...]re divine then other men (as they style themselves) yet if the people would but take boldnes to themselves and not distrust their owne understan­dings, they would soon find that use and experience is the only difference, and that all necessary knowledge is easie to be had, and by themselves acquirable: and that it is the Mi­nisters interest, their living depen­ding thereupon, to frame long me­thods and bodies of Divinity, full of doubts and disputes, which in­deed are made of purpose difficult to attaine unto, that their hearers may be a lwyes learning, and never come to the knowledg of the trnth, be­getting disquiet and unsetlednesse of mind, continuall controversies, sad­nesse, [Page 27] and many times desperation: All which makes for them, for that upon all occafionsmen have recourse to them for comfort and satisfacti­on, which how weake and short so­ever it be in it selfe, must be currant, because from them: the Keyes of the Church (a prerogative which our Saviour gave to his Apostles, ) they arrogate to themselves, a new Au­thority they make mention of in their Sermons, which they call Mi­nisterial (though no such thing be­longs to them, nor is yet setled up­on them, nor I hope ever will be) thus their interest is to make of themselves a peculiar Tribe, of a nearer relation to God then o­ther men: His more immediate Servants the Labourers in his Vineyard, the Co-workers with him, and all other titles they claime, given in Scripture to the Apostles, [Page 28] though neither for their abilities, much lesse for their vertues or con­versations, or in any other respect can be due unto them.

III. The third interest is to per­swade the people, that the Scriptures though we have them in our owne tongue, are not yet to be understood by us without their helpe and inter­pretation, so that in effect we are in the same condition with those we have so long pitied, that are forbid to have the Scripturs in their own tongue: for 'tis all one not to have them in our own tongue, and to be made beleive, that we cannot understand them though we have them in our owne. Is the Cabinet open to us, and doe we yet want a Key? has so much la­bour been spent? so many Translati­ons extant, and are we yet to seeke? Let us argue a little [Page 29] with them: either the Scrip­tures are not rightly Transla­ted, or they are: If they are not, why have wee not beene told so all this while? why have wee beene cheated into errours? If they are rightly Transla­ted, why should not Englishmen understand them? The Idiomes and properties of the Hebrew, and Greeke Languages, which some say, cannot word for word be exprest in English, might all this while have beene Translated into as many English words as will carry the sence thereof. There is nothing in the Hebrew or Greeke but may be exprest in English, though not just in so many words (which is not materiall) so that it must be confest, that either we have not beene fairly dealt withall hitherto in the conveyance of the Scripture, [Page 30] (a thing which few dare suspect) or else the Scriptures are as well to be understood by us, as by any Linguist whatsoever.

Well, notwithstanding all this how evident soever it be, a great part of us people doe beleeve just as they would have vs, and therefore silly men (as we are) in case of doubt to them we goe to be resolved: and hereby is maintained the necessity and excellency of learning, and the Languages, and so of Universities, and a supposall that the arts like­wise are of necessity to a Divine: se­ven yeares at least are allotted for the attaining thereof, to fit and dis­pose men for the study of Divinity, the Arts being, as they say, hand­maids and preparations to Theolo­gie. But I heare wise men suspect all this, and say, that the Divines of what sort soever, have other [Page 31] ends in urging all these things to be of necessity.

First, they have hereby made it a difficult thing to be a Minister, and so have engrossed the trade to them selves, and left al other men by rcason of their other professions in an in­capacity of being such in their sense.

And therefore, Secondly, if any doe take upon them their profession without University breeding and skill in the Arts and Languages (how knowing a man so ever he be otherwise) they have fastened such an odium in the hearts of most of the people against him, that a theif or murderer cannot be more out of their favour then he. Thirdly, they being furnished with these Arts and Languages, have a mighty advantage over all such as have them not, & care admirers therof, (as most men are) so that hereby they become masters [Page 32] of all discourses, and can presently stop the peoples mouthes, that put them too hard. to-it, by telling them that it is not for Lay-men to be too confident, being no schollers, & igno­rant of the Originall; That the Ori­ginall hath it otherwise then our Translations: And thus they keep al in a mystery, that they only may bee the Oracles to dispence what, & how they please: so that this third in­terest is of much concernment to them.

I know what the scruple of most men wilbe, in reading of this last particulars almost all wilbe the Divines Advocate for Learning, & have him in great hate & derision, that is an enemy thereto. For as Diana was, so is Learning those Crafts-mens living & the peoples goddesse. However, I will make no Apologie for my selfe, but desire, that every man would give his reason scope, boldly to examine, [Page 33] what it is, what good the World receives from it, whether the most learned, or unlearned men have been the troublers of the World. How presumptfious and confident the learned Scribes, Priests, and Doctors of the Law were, that they best understood the Scrip­tures: How the po [...]re unlear­ned Fishermen and Tent-makers were made choyce of for Christs Disciples and Apostles, before any of them: How in processe of time they that tooke upon them to be Ministers, when they had acquired to themselves the mysterie of Arts and Learning, & confounded there­by the cleare streames of the Scrip­ture, and perver [...]ed the true Gospell of Jesus Christ, and by politicke Glosses, and Comments intro­duced an other Gospell sutable to the covetous, ambitious, and [Page 34] persecuting spirit of the Clergie (which their esteeme with the peo­ple made authentick) they then be­gan to scorne the simplicity and meanesse of the Apostles, to call that the Infancy of the Church, and to engrosse great Livings, Lordships, Territories and Dominions; to em­broyle States in warres, to supplant one an other and divert the people from the prosecution of their owne interest, (which is their safety and li­bertie) to maintaine their quarrells, and erect that Government the then rising part of them could agree upon. So that the Preists and Mi­nisters of Christendome (though others have the name) yet they are indeed the Lords and leaders there­of, as at present by Englands sad ex­perience may evidently appeare: For I would have all wise men consider, [Page 35] ther the party who are now in armes to make us slaves, consists not cheifly of such as have had esteeme for the most learned Arts men in the Kingdome; or of others, (who if not learned themselves) are admi­rers of such as are. Yea, to examine whence most of the warres of Christendome have sprung, and whether these artif [...]ciall Clergie men have not been the cheife causers and still are the grand Incendiaries of our present miseries which threa­ten our utter ruine, and although the Epifcopall Clergie pretend to strive for the Regall Prerogative on the one side, and the Presbiterian Prelacy for Reformation, and the Liberty of the Subject on the other side; yet both of these mainely in­ [...] their owne respective profits, and advancements; so that which s [...]de soever prevaile (if such may [Page 34] [...] [Page 35] [...] [Page 36] have their wills (both aiming at their own greatnesse and Dominion over the consciences of their Bre­thren) extreamest miserie, and ba­sest kind of slavery will unavoydably follow; whilst each of them by all slye insinuations and cunning con­trivances seeke to obtaine authority to compell the whole Nation to be subject to their doubtfull, yea groundlesse determinations, which of all other is the greatest and worst sort of oppression and tyranny. The people may, if they please, dote up­on that which ever hath been, and will be their destruction: It would be more safe for them (I am sure) to distinguish of Knowledge, and to reject what is uselesse (as most of that which hath hitherto borne the name of learning, will upon impar­tiall examination prove to be) and esteeme that only which is evi­dently [Page 37] usefull to the people; to ac­count better of them that having no by-ends or respects, have studied the the Scriptures for their owne and o­thers information, and doe impart the same to the people out of a desire of their good, for nothing, (as the Anabaptists doe to their Congrega­tions) than of such men as use all meanes to augment their tythes and profits, who being rich and abun­dantly provided for, yet exact them from poore poople, even such whose very bellies can hardly spare it; whose necessities ought to be releeved by them, and not the fruite of their labours so unreasonably wrested from them, as oft it is, and the same so superfluously spent, or so cove­tously hoarded up, as for the most part is knowne to be. When they commend Learning, it is not for Learnings sake, but their owne; her [Page 38] esteeme gets them their Livings and preferments; and therefore she is to be kept up, or their Trade will goe downe. Have a care therefore O yee Clergie,, as you esteem your honour and preferment, your profit and obser­vance, that you keep this Diana of yours high in the peoples esteem: Rouze up your selves, and imagine some new wayes to quicken the admiration of this your Goddesse; for I can assure you, mens eyes begin to open, they find that she is not so beautifull as she once seemed to be; that her lustre is not na­turall, but painted and artificiall: Be­stirre your selves, or your Diana will downe. But why should I excite you, who I know are too industrious in the preservation of your owne in­terests.

Divers other interests they have plied, as to make themselves the on­ly publike speakers, by which meanes [Page 39] whome, and what they please they openly condemne, cry up, or cry downe, what makes for or against themselves: There they brand men with the name of Hereticks, and fa­stren what errours they thinke are most hatefull to the people, upon those men they purpose to make o­dious: There they confute all opini­ons, and boldly they may doe it, for as much as no liberty of reply or vindication in publike is allowed to any, though never so much scanda­lized by them. And that men may not vindicate themselves by writing, their next interest is to be Masters of the Presle, of which they are lately become by an Ordinance for licen­sing of Bookes, which being inten­ded by the Parliament for a good & necessary end (namely) the prohi­bition of all Bookes dangerous or scandalous to the State, is become by [Page 40] meanes of the Licencers (who are Divines and intend their owne inter­est) most serviceable to themselves scandalous Books being still disperst) in the stopping of honest mens wri­tings, that nothing may come to the Worlds view but what they please, unlessc men will runne the hazard of imprisonment, (as I now doe) so that in publike they may speake what they will, write what they wil, they may abuse whom they will, and nothing can be said against them: well may they presume of making themselves Masters of the people ha­ving these foundations laid, and the people generally willing to beleive they are good. I might proceed, to shew what usage wise men expect from their Government, being once establisht how rigid and austere some thinke they will prove, countenan­cing no recreations but what them­selves [Page 41] are addicted to: how cove­tous others deem them, observing that they have more regard to the Benefice then the people, and doe u­sually change and shift upon proffer of a better Parsonage. Some say that they are a people sicke of the Phari­ses disease, they love to sit upermost at feafts, & to be reverenced in pub­like places, that their respects to­wards men are as they are rich and benef [...]ciall to them, and that a pore man can hardly obtaine a visite, though at the time when the world couceives there is greatest necessity of it: that they'hover about dying men for their Fee, and hope of Legacy, & many other things are commonly talked of them, which because I sus­pect to be true I will set myself here­after more narrowly to observe.

The Objection wereupon all this (I hope) necessary digression [Page 42] is built, was that men may be com­pelled (though again [...] conscience) to what the Synod or present Mini­stery shall conclude to be good, and agreable to Cods Word, because u­nity and uniformity in the Church is to be endeavoured. To which I further

Ans. Answer, That to sorce men against their mind and judgment, to belecive what other men conclude to be true, would prove such tyranny as the wicked P [...]oc [...]us [...]es (mentioned by Plutarch) practised, who would fit all men to one Bed, by stretching them out that were too short, and by cutting them shorter that were too long. If we beleive as the Sy­nod would have us, what is this but to be brought into their miserable condition that must beleive as the Church beleives, and so become, (as said an honest man, not the Disciples [Page 43] of Christ, but of the Synod?

3. Reas. The third Reason for Liberty of Conscience is grounded upon these foundations, that what­soever is not of faith is sin, and that every man ought to be fully perswa­ded of the truenesse of that way wherein he servcth the Lord: upon which grounds I thus argue, To compell me against my conscience, is to compell me against what I beleive to be true, and so against my faith; now whatsoever is not of faith is sin; To compell me therefore a­gainst my conscience, is to compell me to doe that which is sinfull: for though the thing may be in it selfe good, yet if it doe not appeare to be be so to my conscience, the practice thereof in me is sinfull, which there­fore I ought not to be compelled unto.

Againe I am counselled by the A­postle [Page 44] to be perswaded in my owne mind of the truth of that way wher­in I serve the Lord; I am not there­fore to be compelled to worship God in such a way, of the justnesse where­of I am not yet perswaded, much lesse in such a way as is against my mind.

Ob. Nothing is more dangerous to a State, espeacially in these times, than division and disturbance by se­verall wayes of Brethren which have encreased our miseries, and there­fore to avoyde division they who wil not of their own accords comply, are for the quiet of the state to be com­pelled and punished.

Ans. I Answer, that it is verily thought that the harshnesse only of this proposition hinders that it is not yet put in execution, till time & cunning have fitted it for the people; [Page 45] for we are told in the last considera­tion tending to diswade from further gathering of Churches, that suffering is like to be the portion of such as shall judge the right rule not to be delivered to them. A man would thinke that those people that so late­ly were the sufferers, the noyse of whose exclamations against such courses, is scarce yet ont of the peo­ples eares, that they should not so soone thinke of being the Ty­rants. But to the Objection I an­swer, that the diversity of mens judgments is not the occasion of division, because the word divi­sion hath reference to falling off from the Common cause. Now, though the provocations and in­citements, against the Brownists, and Anabaptists and some of the Independents have beene many, yet their affections to the Publike [Page 46] weale are so hearty in them, and grounded upon such sound princi­ples of reason, that no assay of the Synod can make them cease to love and assist their Countrey; and it is more then evident by the prosperity of our neighbours in Holland, that the severall wayes of our brethren in matters of Religion hinder not, but that they may live peaceably one a­mongst an other, and the Spaniard will witnesse for them that they u­nite sufficiently in the defence of their common liberties and opposi­tion of their common enemies: Be­sids, its very materiall to consider, that it hath ever been the practice of those that are countenanced by Au­thority to endeavor the suppression of those that are not: who is there­fore in the fault? the quiet Separa­tist, who being perswaded in his con­science of the truth of that way he [Page 47] desires to serve the Lord in, peecea­bly goes on to do his duty as he thinkes himselfe bound to doe, or they who out of a lordly disposition care not what injury they doe to o­thers, though to the hazard of the Common-wealth, to advance them­selves and their government, they defame the Separation in their wri­tings and Sermons, bid their pose­lites beware of them, as of a dange­rous and factious people, stoppe their mouthes, keep the Presse fom them, provoake them by all wayes possible, and then like the crafty Politian cry out upon them as the causers of di­vision.

I heare some men say, that it con­cernes the Minister so to doe, because his living (depending upon his tythes and guifts) is the greater, the more rich and numerous his audi­ence is; and therefore the Separa ists [Page 48] are not to be suffered, who they find by experience draw many people af­ter them, and though not the de­vout honourable women, nor the cheife men of the City, yet many whose number might much encrease the yearly revennue of the Minister, and therefore you must thinke it has concerned them to meet together, and to say amongst themselves,

Sirs, you know that by this our craft we have our wealth: moreover ye se & hear, that not alone at London, but in most parts of the Kingdom these Separatists have perswaded & turnd away much peo ple, saying that our Ministry is no true Ministry, our Church, no true Church, our Doctrine in many things erronious, that our succession from the Apostles is but a pretended thing, & as we our sel­ves do derive it descended for many 100. yeares through the detestable Papacy & [Page 49] mish Ministry, so that if these men be suffered our gaine, and the magnificence of the Ministery, wich not England only, but all Christendome doth high­ly magnificence of the Ministery, wich not England only, but all Christendome doth high­ly magnifie and reverence, would quickly downe:

For what other reason then this can be imagined, why the Separati on should bee the eye-sore of our Ministers? It cannot be instan­ced in one particular whereby the Common-wealth receives prejudice from them: And then for the charge of Separating, for their maknig a Scisme, which is endea­voured, to be cast so heavily up­on them:

I answer, That by reason of the Church of Romes corruptions, the Church of England did long since make a Scisme from the Church of Rome, for [Page 50] which cause likewise many of the present Ministers in lieve of the An­tichristian domineering Bishops thought it no robbery to make scisme from England; and even this Idolizing Synod, which though not yet upon her Throne, sticks not to let her clients see she sayes in her heart; Behold I s [...]t a queen, I am no widdow, and shall see no sorrow, Rev. 18. 7. May not I say this, Reverend Synod: if to be proceeded against by such carnall sandy prin­ciples, such humane ordinances, by which the Separatists stand preju­diced, be legally found, to have made the greatest and most transcendent scisme which England ever knew or heard of, since the Papistrie was dis­carded; If then the Separation have gon a little further, and not only with the Bishops separated from Rome, with the Ministers from the [Page 51] Bishops, but by reason of some cor­ruptions still remaining among the Ministers, are by their consciences necssitated to separate from them likewise: In all these separations there was difference in judgment; the Bishops differ in some things from Rome, our Ministers from the Bishops, and amongst themselves too, which differecnes by the Scrip­tures they cannot determine, as ap­peareth both by their writings and preachings, wherein with nuch ve­hemency they urge the same against other; of little force then will the major vote of a Synod be for the determining thereof, having so lately most notoriously discovered them­selves to be men-pleasers and tem­porisers, by crying downe the things which but yesterday they so highly magnified in their Pulpits, and also practised with much devotion (at [Page 52] least seemingly) and having withall their owne interests so much con­cerned therein (as is before in Part declared.) And further, knowing that the same persons themselves, and their Tenets, (as well as the o­pinions of Independents, Brownists, and Anababtists, whom they oppose) doe stand condemned not by the major vote of divers Synods only, but by many generall Counsells also, (who are accounted to represent the whole Church upon Earth) no whit inferiour to them either in Arts or Learning, or any other qualification: Let it be then no won­der, nor so much as seem blameable hereafter, that the Separatists should differ in some Opinions from this present Synod, since the Ministers therein no little differ amongst them selves, much more than ye [...] appeares, and will do so, while Sun and Moon [Page 53] endures untill we have courage and strength enough to abandon all pri­vate interests and advantages.

All times have produced men of severall wayes, and I beleive no man thinkes there will be an agreement of judgement as longe as this World lasts: If ever there be, in all probability it must proceed from the power and efficacie of Truth, not from constraint.

Objection. An Assembly of Di­vines, men that have imployed all their time in the study of Religion, are more likely to find out the truth, then other men, that have not so spent their time; who being now consulting, what Doctrines, and [Page 54] what Discipline is most agreeable to the Word of God, it is but meet that all men should waite their leasure, till it be manifest what they shall produce.

Answ. To this objection I say first, That they being now in con­sultation, not for themselves, but as they say, for the whole people; it is but reasonable that they should pub­lish to the world whatsoever is in debate amongst them, and invite e­very man to give them their best light and information, that so they may heare all voyces, and not con­clude ought against mens judgments before it be heard what they can say for themselves: This might perad­venture be a meanes to find out all truth, and settle things so as that e­very man might be satisfied. You will say, that they consider of all [Page 45] objections amongst themselves. I re­ply, that is not sufficient, for 'tis a knowne case men are generally par­tiall to themselves and their owne judgments, urging the weakest ob­jections, and that but slightly: and it can give no satisfaction to men to have their causes pleaded by their Adversaries.

Secondly, how palpable soever it appeare, that an Assembly of Divines are more likely to find out truth then other men; yet it is to be con­sidered, that it will puzzle any man to instance when they did so. Be­sides, grant it be more probable, yet it may be otherwise, and 'tis well knowne hath proved so. The Li­turgie was by universall consent ap­proved, and by the Parliaments Au­thority authorised, particular men being for these many yeares averse [Page 56] to it, and separating from the pub­like Congregations because of it: it now appeares who were in the right. How confident soever there­fore the Divines (as they style them selves) are that they shall find out the right rule; yet since it may be, and hitherto hath been otherwise, it is but meet that they should de­cree only for themselves and such as are of their owne mind, and allow Christian Liberty to all their Brethren to follow that way which shall seem to them most agreable to truth.

Ob. But we are told in the Di­vines Considerations that all men must wait, otherwise the Parliament are like to be provoaked.

Answ. J marry Sir, this is a good strongue Argument, and speakes home to us: I cannot blame the [Page 57] Separatists now for crying out, they feare your Club more then your Reason. I see what they might ex­pect, if the sword and authority were in your hand, your nine Considera­tions informes me, wherin are these two suppositions. First, that the right rule may not be delivered us: And secondly, that then men may be called to s [...]ffer. It is a wonder to ob­serve the wrethed condition of man, and his foule ingratitude: Is it so long since the yoakes were broaken off these mens necks, that they for­get the burthen & injustice of them, or that assistance they had from their separatist Brethren in breaking those yoakes, that now so soone as they are got into reputation, they should suppose a time of suffering for their brethren for doing what to them appeares to be their duty! Re­gard O God, since man is become thus [Page 58] forgetfull, take thy distressed Servants, the Separatists into thine owne pr [...]tec­tion: Thou O Lord, that art the Judge of all the Earth, put into the hearts of the Parliament to doe right in this cause, and to suffer those afflicted people no longer to endure reproach or molesta­tion for doing of their duties.

Ob. But some may I beat the Aire all this while, there is no purpose in the Divines to force the conscience, they are sufficienily informed that, the conscience cannot be for­ced, being in no wise snbject to com­pulsion, only it concerues them they say to prevent the grouth and en­crease of errours, which cannot o­therwise be done but by punishing those that are the authors and maintainers of them, that so truth only may flourish, and the Gospell with the Ordinances according to [Page 59] the true institution of them, be maintained and practised by all the people of the Nation.

Answ. I answer, that though it were certaine that what they esteeme truth were so indeed, and that the true Gospell and Ordinances were in every part and circumstance of them that which they judge them to be: however, though they are earnestly to endeavour by argument and perswation to reduce all men to the same beleife [...] and practice with themselves, yet those that cannot be thereunto periwaded, they ought not by any meanes to punish, for the first and third Reasons afore given. But then for the assurance of the Di­vines that their conclusions and Ar­ticles are certainly true, if it be built vpon certaine foundations, they need not avoyde the combate with any [Page 60] sort of men of what opinion soe­ver: Truth was uot used to feare, or to seeke shifts or stratagems for its advancement! I should rather thinke that they who are assured of her should desire that all mens mouthes should be open, that so errour may discover its foulnes and trueth become more glorious by a victorious conquest after a fight in open field; they shunne the battell that doubt their strenght. Wise men are at a stand to see that whilest the Presse was open no man un­dertooke the Anabaptists, and that now their adversaries have bound their hands they begin to buffet them; what can they doe else but necessarily ssupect that our Divines have not the truth, nor by any evi­dence thereof are able to make good their owne standings or pra­ctices. To stop mens mouths or [Page 61] punish men for speaking their mindes, was profitable indeed, and necessarie for the Bishopes who had proposed to themselves such endes as could endure no discourse upon them, and framed such con­stitutions, ceremonies and doctrines, as must be received without scanning, or else would appeare empty and groundlesse. But that the refor­ming Clergy, that pretend to have truth in its simplicity, and the Gospell in its purity, and seeme to abominate all by-endes or re­spects, should yet take the same course of prohititions with the Bi­shops, locke up the Presse, and then vent themselves in a furious and (evidently) scandalizing way, as in their late preachings and Pamphlets against the Anabaptists, will make, I beleeve, all wise men suspect that either they doubt their [Page 62] owne tenets, or know some grosse errours amongst themselves, which yet their interests and professions engage them to maintaine. To say they goe not about to compell the conscience, which is uncapable of compu [...]sion, but will only punish the person, is as if they were sportfull in their cruelty, and shewes as if it pro­ceeded from men setled, and long practised in tyranny, I could wish for Christianity sake they had more wisedome then to play with mens afflictions: I professe unto you, did I still dote upon the persons and seeming holynesse of our Miuisters (as I have done) such carriage as this I thinke would open mine eyes, and make me see they are not the men they seeme to be, that in so sho [...]t [...] time can grow so wanton with their owne estate and prehemi­nence, as to gibe and scoffe at their brethrens miseries. Is it not a shame [Page 63] to our profession, and scandall to our cause, that well affected men, reall, and irreconcileable enemies to tyranny, and our common Adver­saries, should be necessitatd to leave their native Country, because they can hope nothing from you, our Di­vines, but to be imprisoned or pu­nished for exercising their conscien­ces, though by their helpe you should be setled in your liberties, I cannot tell what else to make of this for my part, but that you bad rather be slaves to the King, and hazard the freed me of the whole Nation, then that these men should have freedome with you; yee may flatter your selves, that yee are rich in spirituall graces, and presume that you are in the right, and have found out the truth of the Gospell and Ordieances, but so long as yee want the maine evidences thereof, Love and lowlinesse of mind, [Page 64] so long as yee propose dominion and the sway over your Brethren, which our Saviour said his follow­ers shonld not doe, Matth. 20. 25. 26. Murke 10. 42. you must give men that are unwilling to be decei­ved leave to thinke that yee have yet but the forme and shew of Religion, but want the inward sweetnesse and most excellent fruites and effects thereof; I could wish I had no oc­casion for speaking thus much, but when sores bigin to fester, they must not be nourished and swathed, but lanc'd and corraciv'd, 'tis no time to hide and excuse mens imperfecti­ons, when they strive to take roote for perpetuity. Were it in mine own cause, I could not speak so much, but in halfe of such a harmelesse people as I have found those of the Separation to be, after much inquiry and examination of their Tenets, [Page 65] and practice, I thinke my selfe bound in conscience to breke silence and be­come their advocate.

Ob. There is one Objection more against the Anabaptists in particular, and that is, that they allow not of Civill government and therefore not to be tolerated because they hold an opinion directly destructive to the Common-wealth.

Ans. Who saies they hold this opinion? why the Divines common­ly in their Pulpits, and what ground have they for their so say­ing? They find it in bookes that they who have written of them affirme that they maintaine this o­pinion. But how if the societies of Anabaptists in this Kinghome are most Zealous and rationall de­fenders of our Government? as to my knowledge they are, and that [Page 66] experience can testifie for them, that noe men have more forwardly and constantly then they assisted the Parliament against those that would disolve our free governement, and bring in tyranny; how is it true then that the Anabaptists hold such an opinion? O then they tell us that our Anabaptists are no Ana­baptists: To what purpose then doe they exclaime against Anabaptists that have been of that opinion? (as they say) (though for my part I beleeve neither them, nor the books that tells them so) when they cannot but know, if they know a­ny thing, that the Anabaptists which now are, be not of that opi­nion; why for this end and purpose, they resolve to make the Anabap­tists odious to the people, and no­thing they thinke will sooner doe it, then by making the people be­leeve [Page 67] that they are the harbourers of such an opinion as would dis­solve all societie, and bring in­to confusion the state.

Now this they speake of the Anabaptists in generall, knowing that the people will apply it to the Anabaptists in England, con­cerning whom how true it is▪ you may judge by that which followes.

The Anabaptists opinion con­cerning Government is, that the world being growne so vitious, and corrupt as it is, there can pos­sibly be no living for honest men without Government: That the end of making Government, is the Peoples quiet and safety, and that whatsoever doth not conduce there­to is tyranny or oppression & not go­vernment, [Page 69] That the Government of England is of all others that they know the most excellent, the people by their chosen men, being the mak­ers & reformers therof: That there­in the Parliament is the supreme po­wer, and that the King is accoun­table to them for the not perfor­mance of his Office, as all other Offi­cers of the Common-wealth are: That the Parliament only are the makers and alterers of Lawes for the regulation and ordering of the people: That of right they are to be called by those Lawes they have made in that behalfe, and to dissolve when they themselves see good: that it is not at the Kings wil or pleasure to signe or refuse those Bills the Parli­ament shall passe, but that he is of duty to signe them: That all great Officers and Majestrates of the King­dome are to be chosen by them: [Page 69] That the King is to have his perso­nall abode neer the Parliament, that they may have free conference with him at pleasure touching the former discharge of his Office, or the pre­sent state of the Common-wealth: That to Parliaments alone belong the disposall of Shipping, Forts, Ma­gazines, and all other the Kingdomes strengths, both by Sea & Land: The making of peace & war, the pressing of souldiers, the raising of monie for the preserving or regaining the safety or freedome of the people, which for any other person to doe, is treaso­nable. These grounds & principles of our government they knowing, could not but see the exorbitances of the King, & whereto al his lawles courses & designes tended, & therefore have not ignorantly (as perhaps others) but upon these grounds assisted the Parliament, and will doe till the last.

Judge by this then whether these men hold an opinion against go­vernment, or at what wretchlesse passe those men are that would make the people beleive they doe.

I might insist here upon a Booke called The Confutation of Anabaptists lately set forth, which saies, They are absolute and professed enemies to the essentiall Being of Civill Government, but I find people so little regard the Booke, it being so full of non-sence, and in this particular so evidently contrary to truth, and the experi­ence of every man, that lookes a­broad, and knowes any thing of the Anabaptists; that it will be but losse o [...] time to take notice of it, only it were worth observation to see how easily it obtained an Imprimatur, and how open the Presse is to any thing [Page 71] true or false, sence or non-sence, that tends to the Anabaptists scandall or disgrace.

In the beginning of the Parlia­ment a Booke was published, called the History of the Anabaptists in High and Low Germany, the aime whereof was by fastning odious errours and feigned mutenies upon the Anabaptists to deter this present Parliament in their Refor­mation of Bishops, for feare, as the booke saies, least they who now cry out for Christs rule, strike not so much at the misrule of Episcopacy, as quarrell at all rules, so that what course was taken by the Bishops and their freinds to hinder the Refor­mation of that Hierarchie, namely, the affrighting the Reformers by airy and imaginary consequences, the [Page 72] same are used by our Divines to prevent a through Re­formation; of many erroures, and mistakes in our Clergie, which they exceedingly feare, and therefore they have, and doe continue early and late to render the Anabaptists as odious to the people as their wits and inventions can make them. But as the Bishops then failed of their ends by the wisedome of the Parliament; so I trust the present endeavoures of our Divines in stri­ving to raise themselves upon their Brethrens disgrace and ruine, will by the continued courage and pru­dence of the Parliament prove vaine and fruitlesse.

They who eccho the Kings words and take the Bishops course (I will not say have the Kings ends but) so farre doe the Kings worke.

The King, I confesse, has reason to cry out upon the Aabaptists, be­cause he knowes them to be enemies not of Government, but oppression in Government, and all those who intend to oppresse in any manner, ought, if they will be true to them­selves to doe so too; for the Ana­baptists are oppressions enemies, whoever be the oppressours.

And whereas they say, they find in Bookes, that the Anabaptists are enemies to all Government, it were well if they would confider who wrote those Bookes: it may be they were written either by mistake, or for the same end ahat they repeate them. We can shew you books too, that say the Parliament are Brow­nists & Anabaptists; And past all question, if the King should thrive in this unnaturall warre, this Parl. [Page 74] should in their Court Histories, not only be called Anabaptists, but bran­ded also to all posterity with that opinion falsly and maliciously fathe­red upon the Anabaptists, That they were enemies to Government, and went about to bring all into con­fusion. little credite therefore is to given to Bookes in matter of oblo­quie and scandall: but the men, and their judgments in the times they live, are to be considered: And then I am confident it will appeare, that the Anabaptists be of well affect­ted mindes, and peaceable disposi­tions, meriting a faire respect from the State, and may well challenge amongst others, the quiet enjoy­ment of themselves as they are men, and the ordinances of Christ as they are Christians.

I will adde one thing more to the [Page 75] Brownists and Anabaptists glory; that in the times of the Bishops do­mineering, when many of the Pres­byterians complyed, some to the ve­ry top of Wrens Conformity, and preached for those things they now prerend cheifly to reforme, and the Independants fled to places where they might live at ease, and enjoy their hundred pounds a yeare, with­out danger; the Brownist and Ana­baptist endured the heate and brunt of persecution, and notwithstan­ding the severall wayes of vexing them, continued doing their duties, counting it the glory of a Christian to endure tribulation for the name of Christ: And the times a [...]e [...]ing the Presbyterian soon comes about, and the Independant comes over, to be [...]eaders in the Reformation, when forgetting the constancie and integrity of those who bore the heat [Page 76] and burden of the day, they hold the same heavy hand over them, that their fathers the Bishops did. And as the Brownists & Anabaptists affection to the common good of all, was themfirme, & able to endure the triall of persccution, so hath it in these present searching times con­tinued constant & unshaken, not­withstanding the many almost un­sufferable Injuries & provocations of the Divines on the one fide, & the faire promises & frequent invitations of the King on the other; so that had any ends of their owne beene aimed at, they could not have con­tinued such resolved & immoveable enemies of Tyranny, & freinds to their conutry: I beleeve if we would suppose other men to be in their Condition, we could hardly expect the like even & upright carriage from them, amidst so many stormes and [Page 77] temptations surrounding them. I hope all good men will take all that hath been said into consideration, especially the Parliament who I pre­sume are most ingenuous and im­partiall of all others. and whom it cheifly concernes, they being called and trusted to vindicate and preserve the peoples liberties in generall, and not to enthrall the Consciences, Persons, or Estates of any of them unto a pregmaticall pretended Cler­gy, whether Episcopall, Presbiteri­all, or any other whatsoever, The greatest glory of authority is to pro­tect the distressed; and for those that are Judges in other mens causes to beare themselves as if the afficted mens cases were their owne; obser­uing that divine rule of our Saviour, What soever yee would that usen should due vnto you, even so doe yee to them And if to the Parl. it shall appeare for the reasons given or other better [Page 78] they can siggest to themselves, that it is most uniust, and much more un­christian, that any man should be compelied against his conscience to a way he approves not of, I doubt not but they wilbe pleased for Gods glory, and vnion sake and likewise for these good mens sake, which for the present it principally concernes, at least for their owne sakes (for who knowes how socne this may be his owne case) speedily to stop all proceedings that tends thereunto: and for the future provide, that as well particular or private Congre­gations, as publike, may have pub­like protection, so that upon a pe­nalty no injury or offence be offered either to them from others, or by them to others. That all Statutes against the Separatists be reviewed, and repealed, especially that of the 35. of Eliz. That the Presse may be [Page 79] free for any man, that writes no­thing standalous or dangerous to the State. That so this Parliament may prove themselves loving Fa­thers to all sorts of good men, bea­ring equall respect to all, according to the trust reposed in them, and so inviting an equall affection and as­sistance from all: that after Ages may report of them, they did all these things, not because of the im­portunity of the people, or to please a party, but from the reason and justnesse of them, which did more sway with them, then a Petition subscribed with Twenty thousand hands could have done.

FINIS.

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