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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A97096	The compassionate Samaritane unbinding the conscience, and powring oyle into the wounds which have beene made upon the separation: recommending their future welfare to the serious thoughts, and carefull endeavours of all who love the peace and unity of Commonwealths men, or desire the unanimous prosecution of the common enemie, or who follow our Saviours rule, to doe unto others, what they would have others doe unto them.	Walwyn, William, 1600-1681.; Goodwin, John, 1594?-1665, attributed name.	1644 (1644)	Wing W681B; Thomason E1202_1; ESTC R208770	22,915	91

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 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 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 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 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 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. 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 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 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 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 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 wil be 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 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

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 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 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 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 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 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 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 on t 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 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 it s 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 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 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

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 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 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 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 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 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 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 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 't is 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 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 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