The Humble APOLOGY Of some commonly called ANABAPTISTS, In behalf of themselves and others of the same Judgement with them: With their Protestation against the late wicked and most horrid treasonable Insurrection and Rebellion acted in the City of LONDON.  
Together With an Apology formerly presented to the KINGS most Excellent MAJESTY.  Acts 22. V. 1. 
Men, brethren, and fathers, hear ye my defence[ Gr. Apology] which I make now unto you.  Psal. 35.11. 
False witnesses did rise up, they said to my charge things that I knew not.  Acts 24. V. 12, 13. 
They neither found me in the Temple disputing with any man, neither raising up the people, neither in the Synagogues, nor in the City.  
Neither can they prove the things whereof they now accuse me.  
London, Printed by Henry Hills, and are to be sold by Francis Smith, at the sign of the Elephant and Castle without Temple-Bar. 1660.   

The Humble Apology of some commonly called Anabaptists, in behalf of themselves and others of the same Judgement with them, with their Protestation against the late wicked and most horrid treasonable Insurrection and Rebellion acted in the City of London: together with an Apology formerly presented to the Kings most Excellent Majesty.  
WE should be stupid and senseless, if we did not deeply resent those black obloquys and reproaches cast upon those of our profession and practise in the point of Baptism, by occasion of the late most horrid Treason and Rebellion in this City of London.  
We most sadly see and feel that among many it is become enough to render any man criminal to be called an Anabaptist, or at least a ground sufficient to question his Loyalty and fidelity to the Kings Majesty.  
We may not therefore be so negligent of our duty unto God in respect of our profession, or unto ourselves and families, as silently to suffer our names and profession to be butted under such causeless infamy: neither may we be so much wanting of our duty to our King, as by such sullen silence to offer his Majesty just occasion of being jealous and suspicious of our Loyalty and Obedience, or to leave him without all possible rational security of our humble subjection and fidelity to him. We aclowledge that the Histories of Germany relate most dreadful things of the impious opinions and practices of some reputed Anabaptists destructive to all Government and human Society. Although its to be observed what Cassander, a learned and moderate Papist, relates in his Epistle to the Duke of Gulick and Cleve, to this purpose. That there were certain people in Germany bearing the denomination of Anabaptists, who resisted and opposed the opinions and practices of those at Munster, and taught the contrary Doctrine, Whereby( in his opinion) they appeared to be incited by a Godly mind, and rendered themselves rather worthy of pity then persecution and perdition. And that in Holland those who have succeeded them, do in Doctrine and practise adhere to the same peaceable principles, is publicly known. But the misguided zeal of some( otherwise minded in the point of Baptism) hath frequently, though unduly, imputed the like impious opinions, designs and intentions unto all that are called by that name; although their souls abhor the very memory of such impious doctrines, and their bloody consequences. That such evil opinions and practices are no natural or necessary concomitants or consequences of the Doctrine about Baptism, nor of any possible connexion with it, is easy to be discerned; yet by the like mistake we now suffer under jealousies, through the wicked Treason, Rebellion and Murder, of a few heady and distempered persons, pretending to introduce a Civil and temporal reign and Government of Jesus Christ by their swords, and to subvert all Civil Government and Authority.  
Yet we cannot imagine a reason why their bloody tenants, and tragical actings, should reflect upon those of our persuasion, the persons not being of our belief or practise about Baptism, but, to the best of our information, they were all( except one) asserters of Infant-Baptism, and never had communion with us in our Assemblies; nor hath there been any correspondence, or converse between us: but contrariwise, in their Meetings, they have inveighed bitterly against us, as worshippers of the Beast, because of our constant declaring against their conceited, wild interpretations of dark Prophecies, and enthusiastical impulses, and professed and practised our duty of subjection to the Civil Magistracy.  
And it is notoriously known, the very same persons, or at least the Leaders, and the most of them, formerly advanced their pretended Standard of Jesus Christ, as much against us as against any others. And it is as publicly known, that even in this their Rebellion, such of us as were called thereunto( which were many) were ready to hazard our lives to suppress them.  
And if such a constant continued opposition unto the impious tenants and practices of these persons both in our Doctrine and Lives, will not be esteemed a pregnant and cogent evidence of our unspotted innocence from their Treason and Rebellion, and satisfy every man, that our Souls never entred into their secrets, we can only appeal to the All-seeing God, the Judge of all the earth, to vindicate us in his righteous judgement, who we are assured will judge and do right 
* Gen. 18.23. . In whose presence we Protest, that we neither had the least foreknowledge of the said late Treasonable Insurrection, nor did any of us in any kind or degree whatsoever, directly, or indirectly, contrive, promote, assist, abet, or approve the same: but do esteem it our duty to God, to his Majesty, and to our Neighbour, not only to be obedient, but also to use our utmost industry to prevent all such Treasons, Murders, and Rebellions; and to use, in all our Assemblies, constant prayers and supplications for his Majesty.  
Wherefore we humbly beseech his Majesty, and desire all our fellow subjects, that our Actions, Doctrines and Lives, may be the only glasses through which they will look into our hearts, and pass judgement upon us, and that the tenants or opinions of others, either in this or foreign Kingdoms, may not be imputed to us, when our Doctrines and Lives do declare our abhorrency of them: We believing, that Jesus Christ himself, his Apostles, and Christian Religion, did consist with, and obey the Imperial Government that then was in the World, and that we ought to obey his Majesty not only for wrath, but for conscience sake.  
We desire therefore that it may be considered without prejudice, whether our persuasion in the matter of Baptism, hath any connexion with these Doctrines against Government? Or whether these can be the probable consequences or inferences from our Doctrine concerning Baptism? And we pray that it may be seriously considered, whether it be rational, just, or Christian, to impute all the errors and wickedness of any Sect of Christians in one age or Country, to the persons of another age and Country, called by the name of the former? especially when these errors or impieties gave not the name to the Sect,( as in our case) nor can be reasonably supposed to be the consequences of that opinion from whence the Sect had its denomination.  
It would not be holden just to aver every Protestant to believe Consubstantiation, or absolute Predestination and Reprobation, because Luther was zealous in the one, and Calvin in the other; why therefore should the errors and impieties of others, be imputed to us, whilst we earnestly contend against them? And as to our Doctrine of Baptism, we hope every Christian that hath preached the Scriptures, knoweth, that there wants not so much evidence, at least for our opinion and practise, as Christian charity may well allow, though in some mens judgements we should be esteemed mistaken; and it will be easily granted by the Learned, that there is no impiety in our Doctrine of Baptism, nor opposition to Civil Government, or his Majesties Authority; neither can the injury of our Neighbour be the natural consequence of it.  
And therefore we humbly hope, That the Omnipotent power of Heaven and Earth will so dispose his Majesty and his Peoples hearts, that we may worship God in peace and freedom, according to the Faith we have received, living a peaceable and quiet life in all godliness and honesty.  

Post-script.  
THat it may yet more fully appear, That our Principles suggested in this Apology about subjection to Magistracy and Government, against the contrary opinions and practices, are not new, much less proceeding from us upon the successlesness of this Tragical enterprise, we have thought fit herewith to publish an Apology of our ancient and constant Principles, presented with our humble Petition to the Kings most excellent Majesty, some moneths since, in the year, 1660.  


William Kiffen.  
John Batty.  
Thomas Cooper.  
John Pearson.  
Henry Hills.  
Edward Harrison.  
Samuel Tull.  
John Cox.  
Jam. Knight.  
Chr. Blackwood.  
Edward Roberts.  
John Man.  
Z. Worth.  
Henry Den.  
Thomas Lamb.  
Philip Travors.  
Thomas Penson.  
Fran. Smith.  
John Gosnold.  
Tho. Bromhall.  
Samuel Stanton.  
John Browning.  
Thomas Lathwel.  
John Spilsbery.  
Jer. Zanchy.  
Joseph Simpson.  
John Rix.  
John Clayton.  
Daniel Royse.  
Mark Cam.      

An Apology of some called Anabaptists, in and about the City of London, in behalf of themselves and others of the same Judgement with them.  
FOrasmuch as it hath been our portion all along to suffer, not only some hard things in many of our persons, but also very much in our reputations, through the unjust aspersions and calumnies of our adversaries, and such, who, though they daily behold our inoffensive conversation, and do or may know our Faith and Doctrine, will not yet be delivered from those groundless and injurious reports, which they have, without proof, concerning things or persons, taken up, but contrariwise continue in press, pulpit and common discourse, industriously to divulge things tending to our defamation, and more especially for that purpose watching the opportunity of all revolutions and changes of persons exercised in Government, which hath often happened in these Nations of late years.  
And inasmuch as the design of our adversaries therein hath appeared to be the rendering of us obnoxious to those that have had most power in their hand to offend and harm us, and have for that purpose invented such calumnies as might best accomplish that design, which although they have been various, and sometimes manifestly across and contradictory one to another, yet having no other ground( that we know of) then the forementioned evil purpose; they have therefore both one and other, even all of them, been generally accompanied with the charge of disobedience to Magistracy and Civil Government.  
We have therefore been necessitated( as alterations in Government have happened) to renew our vindications in this public manner, having very seldom opportunity otherwise to inform either Magistrates or people of the injuries done unto us, and which is much more, to the truth we do profess. And that in this present conjuncture of affairs, the dissatisfaction of us, either formerly or now, may not take impression upon any to the damage of us and our profession, we have thought it requisite not to bring to light any new matter, but only to extract out of our former Confessions of Faith, and Declarations, our constant Principles to which we have been( and shall always endeavour( the Lord assisting us) that our practise may still be) conformable in this great point concerning Magistracy and civil Government, as by these extracts following may appear.  
That Civil magistracy is an Ordinance of God, 
confession of Faith of those Churches in London, which are commonly, though unjustly, called Auabaptists, Art 47. printed in the several years, 1651, 1646, 1644, &c. Declaration concerning a public dispute printed in the year 1645. p. 4.  set up by him for the punishment of evil doers, and for the praise of them that do well, and that in all lawful things commanded by them, subjection ought to be given by us in the Lord, not only for wrath, but for conscience sake; and that we are to make supplications and prayers for Kings, and all that are in Authority, that under them we may live a peaceable a quiet life in all godliness and honesty.  
We who are falsely called Anabaptists, being as ready to obey our Civil Magistrates, as to profess our subjection to them in all lawful Commands, whatever is preached or printed of us, by any to the contrary, and whosoever have or shall accuse us, either to the Magistrates or to the common people, that we will not obey Authority, do falsely accuse us.  

* Declaration by the several Congregational societies in and about the City of London, in way of vindication of themselves touching Liberty, Magistracy, &c. printed, 1647. p. 7. S. 3. & 4.  And however it be a thing very desirable to godly men to have such to be their Governors as fear the Lord, inasmuch as together with their moral Principles, they are under more solemn bands of engagement as Christians, to execute Judgement and Justice, and faithfully to discharge their Trust; and inasmuch also as they will be more ready to protect godly men which generally are the hated of the world, and to propagate the Gospel in their Territories, then other men will be; yet what ever the Magistrate is in point of Religion, he is to be reverenced and obeied in all those commands of his, which do not entrench upon, or rise up in opposition to the commands of God.  
And we do freely aclowledge that Kingly Government established, guided and bounded by just and wholesome Laws, is both allowed by God, and a good accommodation to men.  
That all people in every nation, 
Declaration of divers Elders and Brethren of Congregational Societies in and about the City of London the 10th of Nov. 1651. Declaration of several of the people called Anabaptists in and about the Civie of London, Decemb. the 12. 1659. The answer to the first Crimination.  as well members of Churches as others, ought for conscience sake to honour such as by the wise disposing providence of God, are their Rulers, and are to submit to the Civil Commands, not only of such Rulers as are faithful, but even to Infidels.  
Although we cannot answer in justification of every individual person that is of our profession in matters of Religion, no more then our Christian friends of other persuasions can do in behalf of all of their persuasions, yet we can say this, and prove it to all the world, that it hath been our profession, and is our real practise to be obedient to Magistracy in all things Civil, and willing to live peaceably under the Government established in this Nation: For we do believe and declare Magistracy to be an Ordinance of God, and ought to be obeied in all law fulthings.  
These things we have herein recited, the rather because that such judgement as shall be made by any concerning us, may be fairly and duly taken and calculated from our own writings, and not from the aspersions unjustly cast upon us by such who have not only rendered many guilty for the offence sake of some one person, but also called others after the same name given to us, with whom we have had or held no correspondency or agreement, endeavouring to blemish our profession, by charging the whole party, not only with the guilt of many strange unsound opinions, such as were never received or allowed by them, but also with many actions wherein they have been least of all, if at all concerned. And as for those things wherein any of us, or other of our judgement have been actually concerned, we hope it hath proceeded from a due regard to those invariable Rules given in the holy Scripture for the ordering our conversation with respect unto Magistracy, according to the best judgement could be made of them, and pursuant thereunto, done in observance of those public Edicts and Declarations, whereunto the most universal obedience, and constant adherence hath been required by those that have had the power over us, and who have admitted us the least of any people to dispute the reason of Governments and laws.  
And for that the subjection yielded by us to the powers that have been over us, hath proceeded from a conscience not daring to disobey, unless in such things which we could not understand to be lawful, and the affections that have been manifested therein have arisen from the enjoyment of that due liberty and protection which we have had in matters of Religion; we do hope and desire that none of us upon the re-establishment of the present Government, shall now be adjudged criminal by our present Governors, but that we may notwithstanding, reap the benefit of that favour that hath been declared and tendered by the Kings Majesty, and be protected from all injury and violence whatsoever, equally with others his Majesties Subjects, in the quiet and peaceable enjoyment of our Religious and Civil Rights and Liberties, we desiring and endeavouring to behave ourselves in all good conscience towards God and man, remembering that Rule of our Lord, that we are to render unto Caesar the things which are Caesars, and to God the things which are Gods; and that we, as well as Rulers, must certainly at the great day be accountable to the Just and Righteous Judge of all the earth, for all our doings.  
FINIS.