THE Compassionate samaritan Vnbinding  
The Conscience, and pouring Oil into the wounds which have been made upon the Separation: recommending their future welfare to the serious thoughts, and careful endeavours of all who love the peace and unity of Commonwealths men, or desire the unanimous prosecution of the Common Enemy, or who follow our Saviour's rule, to do unto others, what they would have others do unto them.  
The Second Edition, corrected, and enlarged. Printed in the Year 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 clear as day,  
So that you must say, these are they:  
You yet will be befoold, you may.  
Errors have some excuse, when their not known,  
But being known once, wilfulness has none.    

TO THE COMMONS OF ENGLAND.  
TO You whom the Peolpe have chosen for the managing of their affairs, I present this necessary Treatise without boldness and without fear: for I am well assured, that as it is mine, and every man's 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 Country (as You cannot but know the Separation do, if You consider with what charge and hazard, with what willingness and activity they have furthered the Reformation so happily begun) so likewise it is, Your duty, to hear and put in execution, whatsoever to Your judgements shall appear conducing to those good ends and purposes. I recommend here to Your view the oppressed Conscience, and the despised Separation: They have been much wounded (I believe 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 Samaritans part but Yourselves, 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 do. It is not to be supposed, that You (who have so long spent Your time in recovering the Common Liberties of England, should in Conclusion turn 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 maintain particular men's 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 redress; some of You made answer, that there was no remedy, forasmuch as the Press was to be open and free for all in time of Parliament: I shall make bold as a Common of England to lay claim to that privilege, being assured that I writ nothing scandalous, or dangerous to the State, (which is justly and upon good grounds prohibited by Your Ordinance to that effect) only I humbly desire You to consider whether more was not got from You by that Ordinance than You intended, and that though it was purposed by You to restrain the venting and dispersing of the King's writings and his Agents, yet it hath by reason of the qualifications of the Licensers wrought a wrong way, and stopped the mouths of good men, who must either not write at all, or no more than is suitable to the judgements and interests of the Licencers. The Separation (I guess) would have taken it for be●ter dealing, if the Divines had in express terms obtained of You an Ordinance for suppression of all anabaptistical, Brownistical, or Independent writings; ●ent● have their mouths stopped subtly, so insensibly, and their just Liberty in time of Parliament taken from them unawares. There can be no greater Argument, that the Divines intent not well, than their taking uncouth, and mysterious, subtle ways to effect their ends; even such as far better become Politicians, than Ministers.  
It is high time O Commons of England, to put an End to the sufferings of the Separation, who have for many years been the object of all kind of tyranny, Papistical, Prelatical, and Regal: The first Foundation of honour, and respect was certainly from public service and protection of the distressed: Make it Your work, and assure Yourselves, You will find not only the universal love of all good men accompanying You, but a quiet and cheerful Conscience, which is above all honour and riches, Others may weary themselves in plots and contrivances to advance selfe-ends and interests, to the people's damage and molestations; sadness and distraction will be their companions for it. But make it Your business, Ye chosen men of England according to the trust reposed in You to protect, he Innocent, to judge 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 Apologetical Narration of Thomas Goodwin, Philip Nye, Sydrach Sympson, Jeremy Burroughs, William Bridge; I did with gladness of heart undertake the reading thereof, expecting therein to find such general reasons for justification of themselves, to the world, as would have justified all the Separation, and so have removed by one discourse those prejudices and misapprehensions, which even good men have of that harmless and well meaning sort of people: But finding contrary to that expectation that their Apology therein for themselves and their Toleration was grounded rather upon a Remonstrance of the nearness 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 privileges, than the Separatist, how they differed from the Separatist, and had cautiously avoided those roks and shelves against which the Separatist had split themselves, confirming by these words, the people's disesteem of Separatists, suggesting by that phrase of theirs, as if there were amongst the Separatists some dangerous bypaths or opinions, which they warily shunned, though no mention be made what they are, which is the worst sort of calumny.  
Finding to my heart's grief the Separatist thus left in the lurch, and likely to be exposed to greater dangers than ever by the endeavours of these men, my heart abounded with grief, 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 own tenants that they desire nothing more than that they should be publicly and impartially reasoned, knowing likewise their affection to the Commonwealth, their forwardness of assistance in purse and person, knowing eheir Meetings to be so iunocent, so far from confederacy or counterplots (though they are very sensible of the sad and perplexed condition that they are in) that they have not yet so much as spoke aught in their own defence, but trusting to the goodness of God, the equity of the Parliament, the simplicity and and integrity of their own ways, do quietly enjoy themselves and their worship, let what will be brewing against them, being resolved like Hester to do their duties, and if in doing thereof they perish, they perish: Me thinks every man is bound in conscience to speak and do what he can in the behalf of such a harmless people as these: what though you are no Separatist (as I myself am none) the love of God appears most in doing good for others: that love which aims only at itself; those endeavours which would procure liberty only to themselves, can at best be called but self love and self respects: 'Tis common freedom every man ought to aim at, which is every man's peculiar right so far as 'tis not prejudiall to the Common: Now because little can be done in their behalf, unless Liberty of Conscience be allowed for every man, or sort of men to worship God in that way, and perform Christ's Ordinances in that manner as shall appear to them most agreeable to God's Word, and no man be punished or discountenanced by Authority for his Opinion, unless it be dangerous to the State: I have endeavoured in this Discourse to make appear 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 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 appear, to be the peace and union of all, and to beget this judgement in the People and Parliament, that 'tis the principal interest of the Commonwealth, that Authority should have equal 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 judgement soever a man is, he cannot choose but be of that judgement, that is so evident in itself, that I suppose it will be granted by all, whatsoever a man's reason doth conclude to be true or false, to be agreeabe or disagreabe to God's 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 recompense of voluntary actions, therefore no man ought to be punished for his judgement.  
Objection. But it will be Objected, That the Separatists are a rash, heady People, and not so much concluded by their Reason, as their Fancy, that they have their Enthusiasni as, and Revelations, which no body knows 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 lose witted times before the Parliament, where some politic 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 rational examiners of those things they hold for truth, mild discourseres, and able to give an account of what they they believe; they who are unsatisfied in that particular, may, if they please to visit their private Congregations which are open to all comers, have further satisfaction; perhaps here and there amongst them may be a man that out of his zeal and earnestness for that which he esteems truth, may outrune his understanding, & show 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 wander of a few, and those the weakest, be an Argument sufficient to discountenance the Separation, and work them out of the world's favour, I pray God the same Argument may never be made use 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 meekness, and rather endeavour to rectify by argument and persuasion one another's infirmities, then upbraid the owners of them with a visible rejoicing that such things are slipped from them to their disadvantage.  
One Custom 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 means 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 do) which may serve to remove the objection, and put us to consider, whether the like custom be not wanting amongst us.  
2. Reas. The uncertainty of knowledge in this life: no man, nor no sort of men can presume of an unerring spirit: 'Tis known that the Fathers, General Counsels, Nationall Assemblies, Synods, and Parliaments in their times have been most glosly mistaken: and though the present times be wiser than the former, being much freed from superstition, and taking a larger liberty to themselves of examining all things, yet since there remains a possibility of error, notwithstanding never so great presumptions of the contrary, one sort of men are not to compel another, since this hazard is run thereby, that he who is in an error, 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 avoided, by Toleration new Opinions will every day break forth, and to the scandal 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 appears specious at the first gloss, and therefore 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 aver, that a compulsion is of all ways the most unlikely to beget unity of mind, and uniformity in practice, which experience will make evident. For,  
The Fines, Imprisonments, Pillories, etc. used by the Bishops as means to unite, rather confirmed men in their judgements, and begot the abomination and odium which these times have cast upon the Hierarchy, being in the worst kind tyrannical, 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 fear of punishment into a compliance. I answer, that such men are so fare 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 blows the wind) of favour 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 persuaded thereby, force makes it run bacl, and struggle; it is the nature of every man to be of any judgement rather than his that forces. 'Tis to be presumed, that 'tis upon some good grounds of reason that a man is of that judgement whereof he is. wouldst thou have him be of thine? show him thy grounds, and let them both work, and see which will get the victory in his understanding. Thus possibly he may change his mind, and be of one judgement with thee: but if you will use Club Law, instead of convincing and uniting, you arm men with prejudice against you, to conclude that you have no assurance of truth in you, for than you would make use of that, and presume of the efficacy thereof, and not fight with weapons which you (do or at least should) know not to be the weapous of truth. But I fear there is something more in it: I cannot think that the Bishops in their times used so many stratagems of vexation and cruelty against good people, to gain 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 designs, and finding the Puritan and Sectary so to be, their interest was by all possible means to suppress them, that so they might without opposition trample upon the people. And therefore in these times men should consider what they do. For if they who have the public countenance do bear 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 fear 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 turn and contextures are so infinite, that they may be framed so, as to make the worst seem 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 do speak very strangely, some say the tyranny over conscience that was exercised by the Bishops, is like to be continued by the Presbyters: that the oppressors are only changed, but the oppression not likely 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 people's minds from taking too much notice of their intrenchments upon the laws and common liberty, suffering their societies notwithstanding to remain, though so low and dejected that they were past fear of them. But the Presbyters, as it is conceived, will be more violent, as slaves usually are when they become masters: and thus talk not only the Anabaptist and Brownist and Antinomian (being chiefly 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 politic, that in the beginnings and first rise, when the Divines are but laying the foundation of their greatness, wealth, and sway over the people's consciences, and twisting their interest insensibly with the Parliaments, that in the in fancy of their tyranny they should carry themselves so high and presumptuous as they do over other men, shows that their wisdom 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 even against their own interest. Nay some say further, that they did well indeed in being so zealous against the Bishops, those Drones and Caterpillars 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 own were aimed at herein, and not so much the liberty of the people, as that they might get up into the Chair and become to them instead of a Lord Bishop, a ruling Presbytery, which they fear will bring in more rigidness and austerity, no less ambition and domination than the former.  
And the reason they have to fear, is, because our Divines have not dealt clearly with us in many particulars, but continue cert●ine interests of the Bishops, which they find advantageous to advance their honour & esteem with the people and have entered already into many of their steps, which in them at first they did seem so much to abominate. That the interest only of the Bishop in particular, and of that sort of Prelates is exploded; but the general interests of the Clergy, 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 pains both to tell you what those general 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 Ecclesiastical and Civil, though upon consideration it will be found that two Governments in one Commonwealth hath ever been, and will ever prove inconsistent with the people's safety: The end of Government being to promote virtue, restrain vice, and to maintain to each particular his own, one sort of Government which we call the Civil, either is sufficient, or by the wisdom 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 be 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 design is feasible, and it must now again be thought necessary that the Divines should have a stroke in the Government, and therefore that distinction is again maintained, which being taken up at first by proud Churchmen for ambitious ends, is still continued for ends though not in every thing the same, yet differing (I fear me) rather in the degrees than nature of them, we cannot tell what else to think of it, but that finding our Divines aiming at authority and jurisdiction, have judged it most politic to gain a pre-eminence, (less stately and pompous, but) altogether as imperious and awful 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 Clergy and Laity, though not now in those terms, because they have been unhappily discovered. The Scriptures so evidently making the people God's 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 material, as a real distinction with their interest is to pres●●ve. They would not have us to think 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, Tailor, etc. either by disposal of him by his friends in his education, or by his own making choice to be of such a Trade: no, there must be something spiritual in the business, a jure Divino must be brought in, and a succession from the Apostles, and even as some would have us think Kings to be anointed of God, because the Israelitish Kings were by his command, so we are made to believe, that because the Apostles were ordained by God to be Teachcers of the people, and endued with gifts for that end; that therefore there is a like divine, though secret ordination from God in making of our Ministers, and spiritual gifts & qualifications thereunto: Because otherwise, if the people did not believe so, they would examine all that was said, and not take things upon trust from the Ministers, as if whatsoever they spoke, God spoke 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 Author of truth; what they found to be otherwise, they would reject, and then for the most part they might spare their nothings and repetions too, unless the more to discover the groundlessness of the doctrine, and the giddiness of the doctrine, and the giddiness of the Divinity which they generally hear. They would then handle their Ministers familiarly, as they do one an other, shaking off that timorousness 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 wherewithal to try all things, or else the counsel had been given in vain. And therefore however the Minister may by reason of his continual exercise in preaching, and discoursing, by his daily study, and reading, by his skill in Arts and Languages, by the conceit of the esteem he hath with a great part of admiring people (in whom is truly fulfilled the prophecy of St. Paul, 2 Tim. 4. 3. 4.) presume it easy to possess us, that they are ●●re divine than other men (as they style themselves) yet if the people would but take boldness to themselves and not distrust their own understandings, they would soon find that use and experience is the only difference, and that all necessary knowledge is easy 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 attain unto, that their hearers may be a lwyes learning, and never come to the knowledge of the trnth, begetting disquiet and unsettledness of mind, continual controversies, sadness, and many times desperation: All which makes for them, for that upon all occafionsmen have recourse to them for comfort and satisfaction, which how weak and short soever it be in itself, must be currant, because from them: the Keys 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 settled 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 than other men: His more immediate Servants the Labourers in his Vineyard, the Co-workers with him, and all other titles they claim, given in Scripture to the Apostles, though neither for their abilities, much less for their virtues or conversations, or in any other respect can be due unto them.  
III. The third interest is to persuade the people, that the Scriptures though we have them in our own tongue, are not yet to be understood by us without their help 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 Scriptures in their own tongue: for 'tis all one not to have them in our own tongue, and to be made believe, that we cannot understand them though we have them in our own. Is the Cabinet open to us, and do we yet want a Key? has so much labour been spent? so many Translations extant, and are we yet to seek? Let us argue a little with them: either the Scriptures are not rightly Translated, or they are: If they are not, why have we not been told so all this while? why have we been cheated into errors? If they are rightly Translated, why should not Englishmen understand them? The Idioms and properties of the Hebrew, and Greek Languages, which some say, cannot word for word be expressed in English, might all this while have been Translated into as many English words as will carry the sense thereof. There is nothing in the Hebrew or Greek but may be expressed in English, though not just in so many words (which is not material) so that it must be confessed, that either we have not been fairly dealt withal hitherto in the conveyance of the Scripture, (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 do believe just as they would have us, and therefore silly men (as we are) in case of doubt to them we go to be resolved: and hereby is maintained the necessity and excellency of learning, and the Languages, and so of Universities, and a supposal that the arts likewise are of necessity to a Divine: seven years 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 Theology. But I hear wise men suspect all this, and say, that the Divines of what sort soever, have other 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 themselves, and left all other men by rcason of their other professions in an incapacity of being such in their sense.  
And therefore, Secondly, if any do 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 thief or murderer cannot be more out of their favour than he. Thirdly, they being furnished with these Arts and Languages, have a mighty advantage over all such as have them not, & care admirers thereof, (as most men are) so that hereby they become masters of all discourses, and can presently stop the people's mouths, that put them too hard. toit, by telling them that it is not for Laymen to be too confident, being no scholars, & ignorant of the Original; That the Original hath it otherwise then our Translations: And thus they keep all in a mystery, that they only may be the Oracles to dispense what, & how they please: so that this third interest is of much concernment to them.  
I know what the scruple of most men willbe, in reading of this last particulars almost all willbe the Divines Advocate for Learning, & have him in great hate & derision, that is an enemy thereto. For as Diana was, so is Learning those craftsmen's living & the people's goddess. However, I will make no Apology for myself, but desire, that every man would give his reason scope, boldly to examine, 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 choice of for Christ's Disciples and Apostles, before any of them: How in process of time they that took upon them to be Ministers, when they had acquired to themselves the mystery of Arts and Learning, & confounded thereby the clear streams of the Scripture, and perver●ed the true Gospel of Jesus Christ, and by politic Glosses, and Comments introduced an other Gospel suitable to the covetous, ambitious, and persecuting spirit of the Clergy (which their esteem with the people made authentic) they then began to scorn the simplicity and meanness of the Apostles, to call that the Infancy of the Church, and to engross great Live, Lordships, Territories and Dominions; to embroil States in wars, to supplant one an other and divert the people from the prosecution of their own interest, (which is their safety and liberty) to maintain their quarrels, and erect that Government the then rising part of them could agree upon. So that the Priests and Ministers of Christendom (though others have the name) yet they are indeed the Lords and leaders thereof, as at present by England's sad experience may evidently appear: For I would have all wise men consider, there the party who are now in arms to make us slaves, consists not chiefly of such as have had esteem for the most learned Arts men in the Kingdom; or of others, (who if not learned themselves) are admirers of such as are. Yea, to examine whence most of the wars of Christendom have sprung, and whether these artificial Clergy men have not been the chief causers and still are the grand Incendiaries of our present miseries which threaten our utter ruin, and although the Epifcopall Clergy pretend to strive for the Regal 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 mainly in●●●● their own respective profits, and advancements; so that which s●de soever prevail (if such may have their wills (both aiming at their own greatness and Dominion over the consciences of their Brethren) extremest misery, and basest kind of slavery will avoidable follow; whilst each of them by all sly insinuations and cunning contrivances seek to obtain authority to compel the whole Nation to be subject to their doubtful, yea groundless 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 useless (as most of that which hath hitherto borne the name of learning, will upon impartial examination prove to be) and esteem that only which is evidently useful to the people; to account better of them that having no by-ends or respects, have studied the the Scriptures for their own and others information, and do impart the same to the people out of a desire of their good, for nothing, (as the Anabaptists do to their Congregations) than of such men as use all means to augment their tithes and profits, who being rich and abundantly provided for, yet exact them from poor poople, even such whose very bellies can hardly spare it; whose necessities ought to be relieved by them, and not the fruit 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 known to be. When they commend Learning, it is not for Learning's sake, but their own; her esteem gets them their Live and preferments; and therefore she is to be kept up, or their Trade will go down. Have a care therefore O ye Clergy,, as you esteem your honour and preferment, your profit and observance, that you keep this Diana of yours high in the people's esteem: Rouse up yourselves, and imagine some new ways to quicken the admiration of this your Goddess; for I can assure you, men's eyes begin to open, they find that she is not so beautiful as she once seemed to be; that her lustre is not natural, but painted and artificial: Bestir yourselves, or your Diana will down. But why should I excite you, who I know are too industrious in the preservation of your own interests.  
Divers other interests they have plied, as to make themselves the only public speakers, by which means whom, and what they please they openly condemn, cry up, or cry down, what makes for or against themselves: There they brand men with the name of Heretics, and fastrens what errors they think are most hateful to the people, upon those men they purpose to make odious: There they confute all opinions, and boldly they may do it, for as much as no liberty of reply or vindication in public is allowed to any, though never so much scandalised 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 Books, which being intended by the Parliament for a good & necessary end (namely) the prohibition of all Books dangerous or scandalous to the State, is become by means of the Licencers (who are Divines and intent their own interest) most serviceable to themselves scandalous Books being still dispersed) in the stopping of honest men's writings, that nothing may come to the Worlds view but what they please, unlessc men will run the hazard of imprisonment, (as I now do) so that in public they may speak what they will, writ what they will, 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 believe they are good. I might proceed, to show what usage wise men expect from their Government, being once established how rigid and austere some think 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 than the people, and do usually change and shift upon proffer of a better Parsonage. Some say that they are a people sick of the Pharises disease, they love to sit upermost at feafts, & to be reverenced in public places, that their respects towards men are as they are rich and beneficial to them, and that a poor man can hardly obtain a visit, 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 against conscience) to what the Synod or present Ministry shall conclude to be good, and agreeable to Cod's Word, because unity and uniformity in the Church is to be endeavoured. To which I further  
Ans. Answer, That to source men against their mind and judgement, 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 believe as the Synod would have us, what is this but to be brought into their miserable condition that must believe as the Church believes, 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 persuaded of the trueness of that way wherein he seructh the Lord: upon which grounds I thus argue, To compel me against my conscience, is to compel me against what I believe to be true, and so against my faith; now whatsoever is not of faith is sin; To compel me therefore against my conscience, is to compel me to do that which is sinful: for though the thing may be in itself good, yet if it do not appear to be be so to my conscience, the practice thereof in me is sinful, which therefore I ought not to be compelled unto.  
Again I am counselled by the Apostle to be persuaded in my own mind of the truth of that way wherein I serve the Lord; I am not therefore to be compelled to worship God in such a way, of the justness whereof I am not yet persuaded, much less 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 several ways of Brethren which have increased our miseries, and therefore to avoid division they who will 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 harshness 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 dissuade 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 think that those people that so lately were the sufferers, the noise of whose exclamations against such courses, is scarce yet on't of the people's ears, that they should not so soon think of being the Tyrants. But to the Objection I answer, that the diversity of men's judgements 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 been many, yet their affections to the Public weal 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 Country; and it is more than evident by the prosperity of our neighbours in Holland, that the several ways of our brethren in matters of Religion hinder not, but that they may live peaceably one amongst an other, and the Spaniard will witness for them that they unite sufficiently in the defence of their common liberties and opposition of their common enemies: Besides, it's very material to consider, that it hath ever been the practice of those that are countenanced by Authority to endeavour the suppression of those that are not: who is therefore in the fault? the quiet Separatist, who being persuaded 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 thinks himself bound to do, or they who out of a lordly disposition care not what injury they do to others, though to the hazard of the Commonwealth, 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, stop their mouths, keep the Press from them, provoke them by all ways possible, and then like the crafty Politian cry out upon them as the causers of division.  
I hear some men say, that it concerns the Minister so to do, because his living (depending upon his tithes and gifts) 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 chief men of the City, yet many whose number might much increase the yearly revenue of the Minister, and therefore you must think 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 see & hear, that not alone at London, but in most parts of the Kingdom these Separatists have persuaded & turned away much peo ple, saying that our Ministry is no true Ministry, our Church, no true Church, our Doctrine in many things erroneous, that our succession from the Apostles is but a pretended thing, & as we our selves do derive it descended for many 100 years through the detestable Papacy & mish Ministry, so that if these men be suffered our gain, and the magnificence of the Ministry, which not England only, but all Christendom doth highly magnificence of the Ministry, which not England only, but all Christendom doth highly magnify and reverence, would quickly down:  
For what other reason then this can be imagined, why the Separati on should be the eyesore of our Ministers? It cannot be instanced in one particular whereby the Commonwealth receives prejudice from them: And then for the charge of Separating, for their maknig a Schism, which is endeavoured, to be cast so heavily upon them:  
I answer, That by reason of the Church of Rome's corruptions, the Church of England did long since make a Schism from the Church of Rome, for which cause likewise many of the present Ministers in lief of the Antichristian domineering Bishops thought it no robbery to make schism from England; and even this Idolising Synod, which though not yet upon her Throne, sticks not to let her clients see she says in her heart; Behold I s●t a queen, I am no widow, and shall see no sorrow, Rev. 18. 7. May not I say this, Reverend Synod: if to be proceeded against by such carnal sandy principles, such humane ordinances, by which the Separatists stand prejudiced, be legally found, to have made the greatest and most transcendent schism which England ever knew or heard of, since the Papistry was discarded; If then the Separation have gone a little further, and not only with the Bishops separated from Rome, with the Ministers from the 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 judgement; 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 preach, 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 down the things which but yesterday they so highly magnified in their Pulpits, and also practised with much devotion (at least seemingly) and having withal their own 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) do stand condemned not by the major vote of divers Synods only, but by many general Counsels also, (who are accounted to represent the whole Church upon Earth) no whit inferior to them either in Arts or Learning, or any other qualification: Let it be then no wonder, nor so much as seem  hereafter, that the Separatists should differ in some Opinions from this present Synod, since the Ministers therein no little differ amongst themselves, much more than ye● appears, and will do so, while Sun and Moon endures until we have courage and strength enough to abandon all private interests and advantages.  
All times have produced men of several ways, and I believe no man thinks there will be an agreement of judgement as long as this World lasts: If ever there be, in all probability it must proceed from the power and efficacy of Truth, not from constraint.  
Objection. An Assembly of Divines, men that have employed all their time in the study of Religion, are more likely to find out the truth, than other men, that have not so spent their time; who being now consulting, what Doctrines, and what Discipline is most agreeable to the Word of God, it is but meet that all men should wait their leisure, 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 hear all voices, and not conclude aught against men's judgements before it be heard what they can say for themselves: This might peradventure be a means to find out all truth, and settle things so as that every man might be satisfied. You will say, that they consider of all objections amongst themselves. I reply, that is not sufficient, for 'tis a known case men are generally partial to themselves and their own judgements, 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 appear, 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 known hath proved so. The Liturgy was by universal consent approved, and by the Parliaments Authority authorised, particular men being for these many years averse to it, and separating from the public Congregations because of it: it now appears who were in the right. How confident soever therefore the Divines (as they style themselves) 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 own mind, and allow Christian Liberty to all their Brethren to follow that way which shall seem to them most agreeable 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. I marry Sir, this is a good strongue Argument, and speaks home to us: I cannot blame the Separatists now for crying out, they fear your Club more than your Reason. I see what they might expect, if the sword and authority were in your hand, your nine Considerations informs me, wherein 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 wreathed condition of man, and his foul ingratitude: Is it so long since the yokes were broken off these men's necks, that they forget the burden & injustice of them, or that assistance they had from their separatist Brethren in breaking those yokes, that now so soon as they are got into reputation, they should suppose a time of suffering for their brethren for doing what to them appears to be their duty! Regard O God, since man is become thus forgetful, take thy distressed Servants, the Separatists into thine own protection: Thou O Lord, that art the Judge of all the Earth, put into the hearts of the Parliament to do 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 Air 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 growth and increase of errors, 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 Gospel 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 certain that what they esteem truth were so indeed, and that the true Gospel 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 persuasion to reduce all men to the same beliefs and practice with themselves, yet those that cannot be thereunto periwaded, they ought not by any means 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 upon certain foundations, they need not avoid the combat with any sort of men of what opinion soever: Truth was vot used to fear, or to seek shifts or stratagems for its advancement! I should rather think that they who are assured of her should desire that all men's mouths should be open, that so error may discover its foulness and truth become more glorious by a victorious conquest after a fight in open field; they shun the battle that doubt their strength. Wise men are at a stand to see that whilst the Press was open no man undertook the Anabaptists, and that now their adversaries have bound their hands they begin to buffet them; what can they do else but necessarily ssupect that our Divines have not the truth, nor by any evidence thereof are able to make good their own stand or practices. To stop men's mouths or punish men for speaking their minds, was profitable indeed, and necessary for the bishops who had proposed to themselves such ends as could endure no discourse upon them, and framed such constitutions, ceremonies and doctrines, as must be received without scanning, or else would appear empty and groundless. But that the reforming Clergy, that pretend to have truth in its simplicity, and the Gospel in its purity, and seem to abominate all by-endes or respects, should yet take the same course of prohititions with the Bishops, lock up the Press, and then vent themselves in a furious and (evidently) scandalising way, as in their late preach and Pamphlets against the Anabaptists, will make, I believe, all wise men suspect that either they doubt their own tenets, or know some gross errors amongst themselves, which yet their interests and professions engage them to maintain. To say they go not about to compel the conscience, which is uncapable of compulsion, but will only punish the person, is as if they were sportful in their cruelty, and shows as if it proceeded from men settled, and long practised in tyranny, I could wish for Christianity sake they had more wisdom then to play with men's afflictions: I profess unto you, did I still dote upon the persons and seeming holiness of our Mivisters (as I have done) such carriage as this I think would open mine eyes, and make me see they are not the men they seem to be, that in so sho●t ● time can grow so wanton with their own estate and pre-eminence, as to gibe and scoff at their brethren's miseries. Is it not a shame to our profession, and scandal to our cause, that well affected men, real, and irreconcilable 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 help you should be settled in your liberties, I cannot tell what else to make of this for my part, but that you bade rather be slaves to the King, and hazard the freed me of the whole Nation, then that these men should have freedom with you; ye may flatter yourselves, that ye are rich in spiritual graces, and presume that you are in the right, and have found out the truth of the Gospel and Ordieances, but so long as ye want the main evidences thereof, Love and lowliness of mind, so long as ye propose dominion and the sway over your Brethren, which our Saviour said his followers should not do, Matth. 20. 25. 26. Murk 10. 42. you must give men that are unwilling to be deceived leave to think that ye have yet but the form and show of Religion, but want the inward sweetness and most excellent fruits 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 lanced and corracived, 'tis no time to hid and excuse men's imperfections, when they strive to take root for perpetuity. Were it in mine own cause, I could not speak so much, but in half of such a harmless people as I have found those of the Separation to be, after much inquiry and examination of their Tenets, and practice, I think myself bound in conscience to break silence and become their advocate.  
Ob. There is one Objection more against the Anabaptists in particular, and that is, that they allow not of Civil government and therefore not to be tolerated because they hold an opinion directly destructive to the Commonwealth.  
Ans. Who says they hold this opinion? why the Divines commonly in their Pulpits, and what ground have they for their so saying? They find it in books that they who have written of them affirm that they maintain this opinion. But how if the societies of Anabaptists in this Kinghome are most Zealous and rational defenders of our Government? as to my knowledge they are, and that experience can testify for them, that no men have more forwardly and constantly than they assisted the Parliament against those that would dissolve our free government, and bring in tyranny; how is it true then that the Anabaptists hold such an opinion? O than they tell us that our Anabaptists are no Anabaptists: To what purpose then do they exclaim against Anabaptists that have been of that opinion? (as they say) (though for my part I believe 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 think will sooner do it, then by making the people believe that they are the harbourers of such an opinion as would dissolve all society, and bring into confusion the state.  
Now this they speak of the Anabaptists in general, knowing that the people will apply it to the Anabaptists in England, concerning whom how true it is▪ you may judge by that which follows.  
The Anabaptists opinion concerning Government is, that the world being grown so vicious, and corrupt as it is, there can possibly be no living for honest men without Government: That the end of making Government, is the People's 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 thereof: 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 Commonwealth are: That the Parliament only are the makers and alterers of Laws for the regulation and ordering of the people: That of right they are to be called by those Laws they have made in that behalf, and to dissolve when they themselves see good: that it is not at the Kings will or pleasure to sign or refuse those Bills the Parliament shall pass, but that he is of duty to sign them: That all great Officers and Magistrates of the Kingdom are to be chosen by them: That the King is to have his personal abode near 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 Commonwealth: That to Parliaments alone belong the disposal of Shipping, Forts, Magazines, and all other the Kingdom's strengths, both by Sea & Land: The making of peace & war, the pressing of soldiers, the raising of money for the preserving or regaining the safety or freedom of the people, which for any other person to do, is treasonable. These grounds & principles of our government they knowing, could not but see the exorbitances of the King, & whereto all his lawless courses & designs tended, & therefore have not ignorantly (as perhaps others) but upon these grounds assisted the Parliament, and will do till the last.  
Judge by this than whether these men hold an opinion against government, or at what reckless pass those men are that would make the people believe they do.  
I might insist here upon a Book called The Confutation of Anabaptists lately set forth, which says, They are absolute and professed enemies to the essential Being of Civil Government, but I find people so little regard the Book, it being so full of nonsense, and in this particular so evidently contrary to truth, and the experience of every man, that looks abroad, and knows any thing of the Anabaptists; that it will be but loss o● time to take notice of it, only it were worth observation to see how easily it obtained an Imprimatur, and how open the Press is to any thing true or false, sense or nonsense, that tends to the Anabaptists scandal or disgrace.  
In the beginning of the Parliament a Book was published, called the History of the Anabaptists in High and Low Germany, the aim whereof was by fastening odious errors and feigned mutinies upon the Anabaptists to deter this present Parliament in their Reformation of Bishops, for fear, as the book says, lest they who now cry out for Christ's rule, strike not so much at the misrule of Episcopacy, as quarrel at all rules, so that what course was taken by the Bishops and their friends to hinder the Reformation of that Hierarchy, namely, the affrighting the Reformers by airy and imaginary consequences, the same are used by our Divines to prevent a through Reformation; of many errors, and mistakes in our Clergy, which they exceedingly fear, and therefore they have, and do 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 wisdom of the Parliament; so I trust the present endeavoures of our Divines in striving to raise themselves upon their brethren's disgrace and ruin, will by the continued courage and prudence of the Parliament prove vain and fruitless.  
They who echo the King's words and take the Bishop's course (I will not say have the King's ends but) so fare do the King's work.  
The King, I confess, has reason to cry out upon the Aabaptists, because he knows them to be enemies not of Government, but oppression in Government, and all those who intent to oppress in any manner, aught, if they will be true to themselves to do so too; for the Anabaptists are oppressions enemies, whoever be the oppressors.  
And whereas they say, they find in Books, that the Anabaptists are enemies to all Government, it were well if they would consider who wrote those Books: it may be they were written either by mistake, or for the same end ahat they repeat them. We can show you books too, that say the Parliament are Brownists & Anabaptists; And past all question, if the King should thrive in this unnatural war, this Parl. should in their Court Histories, not only be called Anabaptists, but branded also to all posterity with that opinion falsely and maliciously fathered upon the Anabaptists, That they were enemies to Government, and went about to bring all into confusion. little credit therefore is to given to Books in matter of obloquy and scandal: but the men, and their judgements in the times they live, are to be considered: And then I am confident it will appear, that the Anabaptists be of well affectted minds, and peaceable dispositions, meriting a fair 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 add one thing more to the Brownists and Anabaptists glory; that in the times of the Bishop's domineering, when many of the Presbyterians complied, some to the very top of Wrens Conformity, and preached for those things they now prerend chiefly to reform, and the Independants fled to places where they might live at ease, and enjoy their hundred pounds a year, without danger; the Brownist and Anabaptist endured the heat and brunt of persecution, and notwithstanding the several ways 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 Independent comes over, to be ●eaders in the Reformation, when forgetting the constancy 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 trial 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 fair promises & frequent invitations of the King on the other; so that had any ends of their own been aimed at, they could not have continued such resolved &  enemies of Tyranny, & friends to their conutry: I believe 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 storms 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 impartial of all others. and whom it chiefly concerns, they being called and trusted to vindicate and preserve the people's liberties in general, and not to enthrall the Consciences, Persons, or Estates of any of them unto a pregmaticall pretended Clergy, whether Episcopal, Presbiteriall, or any other whatsoever, The greatest glory of authority is to protect the distressed; and for those that are Judges in other men's causes to bear themselves as if the afflicted men's cases were their own; observing that divine rule of our Saviour, What soever ye would that usen should due unto you, even so do ye to them And if to the Parl. it shall appear for the reasons given or other better they can siggest to themselves, that it is most unjust, 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 willbe pleased for God's glory, and union sake and likewise for these good men's sake, which for the present it principally concerns, at least for their own sakes (for who knows how socne this may be his own case) speedily to stop all proceed that tends thereunto: and for the future provide, that as well particular or private Congregations, as public, may have public 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 Press may be free for any man, that writes nothing standalous or dangerous to the State. That so this Parliament may prove themselves love Fathers to all sorts of good men, bearing equal respect to all, according to the trust reposed in them, and so inviting an equal 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 justness of them, which did more sway with them, than a Petition subscribed with Twenty thousand hands could have done.  
FINIS.