THE Worcester-shire Petition to the PARLIAMENT FOR THE MINISTRY of ENGLAND DEFENDED, By a Minister of Christ in that County; In Answer to XVI QUERIES, Printed in a BOOK, called, A Brief Discovery of the threefold Estate of ANTICHRIST: Whereunto is added, XVII. COUNTER-QUERIES, AND AN HUMBLE MONITION To Parliament, People, and Ministers.  
London, Printed for Tho. Underhill at the Blue Anchor in Paul's Church-Yard: And Francis titan at the Three Daggers in Fleet street. 1653.   

THE WORCESTER-SHIRE PETITION DEFENDED, In an Answer to XVI printed Queries.  
THe first Reason pretended against subscribing the Worcester-shire Petition for the Gospel and Ministry, by those few that scrupled it, was, that they knew not of any such Pamphlets or Petitions against the Ministry, as the beginning of it expresseth. As I then produced a dozen for the conviction of some of them, so here's another now, indicted by the same spirit, which if they will peruse, may further their satisfaction. The scope of it is to prove Christs Ministers( called Priests) to be 1. Conjurers: 2. Thieves and Robbers: 3. Antichrists: 4. Witches: 5. Divels: 6. liars: 7. A viperous and Serpentine generation, going about to murder and strangle the child JESUS: 8. Blasphemers, living in the kingdom and Government of the Prince of the Air, strangers to the guiding of the eternal Spirit, &c. 9. Scarlet coloured Beasts, a wel-favoured Harlot, &c. 10. Babylon's Merchants, selling beastly wears for a large price, &c. 11. Whited walls, painted sepulchers, professing something, possessing nothing: 12. Ravenous Wolves, evermore persecuting the pure Truth that the Saints live in: 13. Greedy dogs, always striving about fat benefice, &c. bloodhounds, still hunting and gasping after their prey; like the mouth of Hell, never satisfied: Money is their Diana: still barking and raging like Sodomites against any that delight in Purity, &c. 14. Eminent and Ambitious Pharisees, &c. with more of the like. Also that our public Meeting-places are Idols Temples, that must down, &c. And in the end are Sixteen Queries to the Worcester-shire Petitioners. The authors are many, not worth the naming, some subscribing one part, and some another: and sometimes daring thus to subscribe, WRITTEN FROM THE SPIRIT OF GOD.  
I know it will be judged a great weakness in me, to regard the words of such men, so far as to mention them, or vouchsafe them any Answer: But I think we have disregarded them too long. 1. The silliest soul is precious, and must not be vilified or neglected. 2. Christ condescended to the meanest, both in Redeeming them, and conversing with them; He disdained not to dispute with a Samaritan, or a Canaanitish woman. 3. We are commanded to learn of him to be meek and lowly: to stoop to the very washing of the feet of our brethren: to condescend to men of low degree▪ and he that would be greatest, must be the servant of all, Matth. 23. 11. Luke 22. 26. Rom. 12. 16. Ephes. 5. 21. 4. If the Governours of this Common-wealth do think this to be meet language and Doctrine to be permitted by the press to be divulged to all their Subjects, it seems ( horresco referens!) they take it not to be so intolerable and bad as we do: And if it have so far prevailed with the Brain of the Commonwealth, I think no inferior person should make light of it. 5. Were it the absurdest Turk or Pagan that had liberty to speak so openly to all, there is a necessity that some should discover his vanity; for though he speak non-sense, if it be but earnestly, it will take with too many, if they understand but what he drives at: For men receive Doctrines not as the Doctrine itself deserveth, but as themselves are predisposed and capable. Ignorant silly souls are sooner taken with such silly Discourses as are agreeable to their capacities, and familiar to their ears, then with the clearest demonstrations of a Learned man. And alas, if all the ignorant deceivable souls in this Land should be neglected, how small a number should be regarded? Contrarily, it is the most ignorant that have most need of Teaching: Wee should be ill Nurses, if wee think that all those Babes that want milk, should be rather contemned, then fed. 6. The most ignorant wretch may have as strong an arm, as fiery a spirit, and perhaps, to do mischief, as crafty a wit as other men: If these beasts once know their own strength( as they never did more in our dayes) they may prove to Men more terrible then contemptible. Their Swords may be better then yours, though your poorest servant boy or wench may have more wisdom then they. Contempt will not save you from a mad man, or a wild beast; nor will it quench a raging fire in the thatch of your houses. Experience hath taught us, how far contemned men may prevail, while wee sit still and slight them: and how successfully the silliest servant of the Envious man may sow his tares, whilst wee are silent, or asleep. 7. I thought it worth a few hours writing, to show the world so far the Honour of our WORCESTER-SHIRE Petition, that it hath none to open a mouth against it publicly, but such Miscreants as these. As I have known many souls confirmed about the verity of the sacred Scriptures( after temptations to infidelity) by observing the evident Discoveries of the Divels hatred and rage against it, and that all the opposition proceeded from him: so it is a great credit to our Petition, that it must be the mouth of the devil that must speak against it. Let him that reads these Queries, but red the rest of the Book, and if he find not that it is the Hissing of the Serpent, and the Language of his seed, either he understands not that Language, or understands no other.  
My intended brevity prohibits me any longer Preface, then to give you these Reasons of my action, that you may not think me prodigal of my time. And for the Uses of the whole Pamphlet which I oppose, I desire you to peruse them in the end, whither I reserve them.   

Certain QUERIES to the substance of the WORCESTER-SHIRE Petition; very necessary to be answered by the Petitioners thereof, said to be six thousand.  
1. THey say, We know He granted their Commission( speaking of the Ministers of the Gospel, taking the Ministers of England in with them) upon the reception of his Plenipotency, and upon his ascension gave them for the perfecting of the Saints, and the edifying of the body, till they come to his fullness, &c, as in Eph. 4. 9. to 15. and hath promised, to be with them to the end of the world, to keep them steadfast, that they may not be tossed about with every wind of doctrine, &c.  

Query I.  
Whether ever any of the Ministers now in England, have received the power to bring the Saints of God to perfection, as in ver. 12 of Eph. 4. And whether by the Spirit of God dwelling in them, any by them, have been brought up to such a full unity of the faith, and of the knowledge of the Son of God, even unto a perfect man, and to the measure of the stature of the fullness of Christ, yea, or no? as in ver. 13.  

Answer.  
1. You begin with a false recital, either of the Text, or of the words of the Petition, which ever it is that you intend: for the words, That they be not tossed about with every wind of doctrine, do express that benefit to the Church which God intendeth in giving them a Ministry; but are not applied in the Text directly to the Ministers, as such;( though a greater favour to them is implyed.)  
2. All the Ministers in England, whom that Petition doth mention, are given to the Church for the perfecting of the Saints, and the edifying of the Body of Christ. But it doth not follow, that the Ministers of this Age must therefore bring the Church or Saints to perfection: for the Apostle speaks here of Christs giving a Continuation of Ministers, from his Ascension till the Church or Body of Christ be perfected; and so he speaks not of the perfection of each particular member, as it is antecedent to the perfection of the whole Body: but he speaks of perfecting the whole body, by gathering home every member that is yet to be gathered, and so perfecting each member in the perfection of the whole. This work therefore of perfecting is neither to be done conclusively by any one Age of Ministers before the last age; nor upon any one believer till that last Age come. If a Prince resolve to build a city, and having begun it in his life time, he leave in his Testament a provision of maintenance for such a number of workmen as in three or four Ages shall perfect the city: I hope you can understand, that every workman is given for the perfecting of this work, both they that lay the Foundation, and they that build the Walls, and they that lay on the Roof; and yet, though all are given towards the perfecting of it, all do not actually perfect it: All work for the perfection of the Building; but it is he that lays on the top ston that perfecteth it: Yet the entire work when it is accomplished, shall be ascribed as well to the former Builders as the last, according to the proportion of their interest in the Work. God hath promised such a succession of Builders till his House be finished; and he will make good his promise in despite of all the rage of Hell.  
3. Even particular Saints are lead on by the guidance of the Ministry, till they come to perfection. Though they are not capable of perfection of degrees of holinesse or happiness in this life; yet the vessel which shall convey them to the Harbour of perfection, is steered and governed by the Ministers of Christ, under him the chief Governor: And when they are landed, their souls are perfected, in comparison of what they are here: though the most full and absolute perfection be only at Christs second coming and our Resurrection, when soul and body shall be joined in felicity.    

Quere II.  
Whether they think Christ God, when he said he would be with them to the end of the world? Or do they mistrust Christ, when they petition men to maintain them and uphold them?  
2. They say, The labourer is worthy of his hire; and the holy Ghost saith, Who goeth a warfare at his own charge? They that minister about holy things, live of the things of the Temple: even so hath the Lord ordained, that they which preach the Gospel, should live of the Gospel: as quoted by them, 1 Cor. 9. to 15.  

Answ.  
1. Wee cheerfully accept of Christs wages, it being the mere fruit of his bounty, and but in a very low and diminutive sense called wages: for we are so far from deserving it, that we deserve his wrath.  
2. Our fullest wages( yet of free gift) is expected by us in the life to come: yet in this life he hath made us provision for our journey.  
3. What you mean by [ Christs agreeing with us for wages] I know not whether you understand yourselves: Wee made no capitulations with him, but thankfully accept of what he hath offered: And so we be sure of that in the life to come, we refer the rest the more cheerfully to his pleasure: and of the former, it hath pleased him already to assure us, if wee continue faithful and overcome.  
But you must be pleased to be informed, that God gives us our wages( as you call it) two ways.  
First, He gives us Right to it: And then he gives the Thing itself.  
The Right which he gives us is by two distinct means and steps: First, He hath made a Law, commanding all the world to whom we preach his Gospel, to allow us a sufficient maintenance, that we may not be hindered from or in his Work: But whether he hath settled the punctual proportion of Tenths, is a Dispute that I will not trouble you with. Onely I will tell you, that the world hath not yet answered several judicious Treatises that are written for it; and I do not expect you should answer them. It is enough for me, that Christ hath commanded that men muzzle not the Ox that treadeth out the Corn; and said, Who goeth to warfare at his own charge? They that minister about holy things, live of the things of the Temple; even so hath the Lord ordained, that they which preach the Gospel, should live of the Gospel, 1 Cor. 9. 7. to 15. And Christ himself sent out his Disciples to preach, without any provision of maintenance of their own, because, The Labourer is worthy of his hire: We deserve it of men, though we deserve it not of God. Now if God have laid this command on men, no man can be said to be free to break it: Gods laws bind more then the Laws of men. 2. Yet because it is not Christs rule, that we should take it without mens giving, but that men should be his hand to reach it to us, therefore we have no actual immediate right to the individual Maintenance itself, till men obey Gods command by conferring it upon us. God hath made it every mans duty to do this freely of his own accord, so that he doth but Justice in doing it, and we are not beholden and indebted to him for it;( though to God we are.) And where any man will not do justice, and pay the Labourer the wages that he owes him, the Magistrate must see Justice done, or else I know not what he hath to do. I pray you tel me, if the Souldiers that you mention, that must be content with their wages, had been denied their wages by an inferior Clerk of a Company or Troop, had it been any sinful discontent to have complained to the Captain or Colonel? It seems by you, a man is not content with his wages, except he be content that men defraud him of it; nor content with the bountiful provision of Christ by his laws, except he be content with the sinful refusal of men to obey those laws? I pray you hereafter distinguish a little better between discontent with Christ, and with disobedient men; and between content with wages allotted by Christ, and content without it; and if you will add a third distinction, Between discontent, and the use of just means for relief. All this I have spoken only of Christs conferring our Right to our Maintenance.  
Secondly, As for his Giving it us in actual possession: He hath done his part as he is Law-giver, by commanding others to give it us; as a father that commandeth the elder brother to pay Legacies to the younger: But as the gracious Father of his chosen, and the disposer of all things, so he doth moreover, see that his Servants want nothing that is good for them, and hath promised that their wants shall turn to their good; he hath bid us be careful for nothing, but cast all our care upon him, who hath promised to care for us. And we find by experience, that he will not fail us or forsake us, and that it is blessed to trust in him; so that we are content with our wages, in which sense soever you mean it, as allotted us by Christ. If you mean it of allotting us our right by his laws, commanding our hearers to allow us sufficient maintenance; we are well content with his constitution, though not with mens disobedience: If you mean it of his providence, we are content( I can speak for myself) with the portion allotted: I confess I never wanted, but I hope I have learned to want, as well as to abound, though not by much experience; yet was I glad within this dozen years, to preach the Gospel for little, and sometimes for nothing. I think the case of many of my brethren, is the same in this with mine; and he that searcheth my heart knoweth, that it was an earnest thirst to win souls to Christ, that drew me into the Ministry; and that in the course of it, I sought not Theirs but Them; and that I never took pleasure in any maintenance or worldly accommodation, if I saw not the work of the Spirit prosper on the souls of my people, and then I thought I was paid to the full. And let me tell you a word in your ear that may displease you; All those of your party which have a design to extirpate the Gospel, by the extirpation of a judicious, faithful Ministry, and that by withdrawing their maintenance, will find yourselves very much deceived: for if you do so far prevail, by Gods permission,( for the ungrateful slighting of the Gospel in this Land) as to take down the established maintenance of the Ministry, we are resolved to preach never a Sermon the less, but labour with our hands; yea, beg our bread, rather then give over the work of God, especially when by the invasion of Ignorance and schism, the Churches necessities are increased: I tell the devil this too, if he do not know it, that he may know what success to expect of his present designs: And I hope all faithful Ministers do second me in these resolutions.    

Query IV.  
Whether now Jesus Christ hath let out his Vineyard to the Ministers of England, yea or no?  

Answer.  
By the phrase [ letting out] if you mean not [ committing it to their Ministerial oversight] you speak to no purpose: if you do so mean, then you know little of Gods word if you doubt of that, whether God hath ordained that Ministers should be Teachers, Overseers, Guiders of his Church, and Stewards of his household and mysteries? whom he hath commanded the people to obey: See Heb. 13. 7, 17, 24. Act. 20. 28 29, 30. 1 Thes. 5. 12, 13. 2 Cor. 6. 2. 1 Cor. 4. 1, 2. 1 Tim. 3. 5. red the words.    

Query V.  
Whether now Christ only hath resigned over his flock to befed by the Ministers of England, and they to have all the profit thereof, and rule the Lambs of Christ at their own wills, yea, or no?  

Answer.  
1. Christs setting Ministers under him in his Church, is no resigning it to them: We are but Ushers, and Christ is the only Prophet and chief Master of the School.  
2. Who put it into your heart to question, whether we should rule them at our own will? your Query intimates, as if we maintained or pleaded for such a power: and Gods Spirit is not the Author of lying and slandering; Ergo, you sure speak not by the Spirit. We openly profess, that we must rule our flocks according to the will and word of Christ; and that if we speak contrary to this, none ought to believe us; or command any thing contrary to this, none ought to obey us: but then they must prove it contrary, and not falsely say so, when we manifest that we speak the words of truth.  
3. For [ having all the profit] you speak carnally, as if you thought a maintenance for our bodies while we are doing Christs work, were [ all the profit] that his flock yields; I doubt you would fain partake yourselves more of such profits, that you speak so esteemingly of them. The profit of Christs flock is their own salvation, and( Metaphorically) Gods glory. Lest you should long too much for such profit, I'll tell you some of mine. If I would have addicted myself to secular employments, I might have lived possibly in Honour in Riches, and in health; for many are Colonels and men of great place in the world, that had not so fair opportunities of rising as I. Some that have preached in the same Pulpit with me, have cast off their black coats, and put on Scarlet, and are become men of great Wealth and Dignity. Law, or physic, or soldiery would have afforded a man Honors and Riches: but what get I in the Ministry? I'll tell you but the truth; Constant Study, Preaching, and all other labours, hath utterly overthrown my health; and I know not one hard Student and painful Preacher of many, but is languishing or sickly; yet though I am day and night full of pain, study I must, preach I must, I must visit the sick, instruct the ignorant, resolve the doubting, comfort the dejected and disquieted soul, admonish the scandalous and relapsed: as far as I am able, these must be done, and very much more; besides defending the truth against all wrangling Seducers: and when all this is done, what is my profit? Many a time heretofore, have I had the people secretly and openly reviling, slandering and cursing me: if I do but gal a guilty conscience, I provoke their cruel hatred; much ado to bring a few sinners to the sense of sin, and the true knowledge of Christ, and when we think we have accomplished it, how many of them fall back? if there do but any Seducer come in among them, what danger are they in of receiving their Delusions, before the Truth can have time to take rooting in them? How easily are these tossed up and down as children, and carried to and fro with every wind of doctrine? and though it be not much that Seducers have succeeded in my own Charge, yet it is so in many others, to the grief of all that know and love them: In a word, between the obstinateness of the ungodly, the ignorance of the weak, and the pride, self-conceitedness and unruliness of Professors the life of a Minister is so heavy a burden, and such a continual grief, that I confess from my heart, I have been many a time haunted with Jonas's temptation, to over-run Gods work and to put it off, as Moses and Jeremy would have done: we have flesh and blood as well as other men, for we are but men: and when in the time of temptation, I have hearkned to the flesh, this hath been the language of it,[ Was not I born as free a man as others? why must I then be tied up to this despised, hated, weary work? why may not I take that course, where I may have a fuller maintenance without grudging, as other men have? but that I must live with the grievance and repinings of others, as if I took the bread from their mouths! where all that I receive is thought too much, and all that I give too little; where more is expected to be given back then I receive! Why must I sit from morning to night in consuming studies, or else be instructing and admonishing them that will hate me for it? why must I live in continual pain and languishing, when other mens labours tend to their health? I must be groaning in my own sorrows, and weeping for the obstinacy and danger of others, when other men go pleasantly about their work: and when I have laboured for them night and day, the thanks I must expect is to be hated and scorned by the ungodly, to be tired with the great unteachableness of the ignorant, to be grieved with the pride, unruliness and passions of Professors, and by such as these pamphleteers, to be called Dog, and devil, and bloodhound, for taking but my own, which never was theirs nor their forefathers; and for contradicting the silliest Seducers, that speak the grossest falshoods in the name of Gods Spirit.] Such thoughts as these the flesh hath too oft suggested; so that I confess, had I but free liberty to lay by this Calling, which you so reproach, my flesh would take it for the happiest hour that ever I saw. But do I approve of this, or grudge at my employment, and the disposal of my God? No, I bless the Lord daily, that ever he called me to this blessed work! it is but my flesh that repineth at it, God hath paid me for all these sufferings a thousand fold: O the sweetness of sacred Studies and Contemplations! they are the Recreations of my Spirit, though a weariness to the Flesh! O the Consolations that I have in the very opening his Gospel Mysteries, and in revealing the Hopes of the Saints, and the unseen glory of the Life to come! O how the Lord doth sweetly revive my own Faith, and Love, and Desire, and Joy and Resolution, and all Graces, whilst he sets me on those thoughts in my Studies, and those persuasions in my Preaching, which tend to revive the Graces of my Hearers! O the sweet comfort that I have in the abundant success of my labours, in the Conversion and Confirmation of souls, and in the Mortification and Vivification of my godly Friends! for it is not all, that are the Discouragers before mentioned. Truly Gods work is most precious wages! yea, even my sufferings for him, are the inlets of my Joy! and my constant experience assureth me, that the dearer it costeth me to serve him, the more abundant will be the in-comes of my Peace! and that no man shall ever be a loser by him! I would not therefore change my life for any of the greatest Dignities on earth: I had rather thus serve in the Gospel, and at the Altar of my Lord, and be called Dog and devil, so he will but go on to bless my labours, then to be bowed to, and honoured by all the world, and to be swelled with Riches, Titles, and Vain-glory to the utmost Greatness that the world can afford: I am willing to wait on God in this Work, and think my lines and lot well fallen; I am contented to consume my body, to sacrifice my Reputation to his Service; and to spend all that I have, and to be spent myself for the sake of men, though the more I love, the less I may be beloved: can I win the love of some of them to God, it is a less matter whether they love me( if not loving men would but consist with loving God). I have spent all these words, only to this end, to let you see what that life is that you so envy at; and what that great profit is, that you think attends the Ministry: A Physician can get Three hundred Pounds, perhaps a thousand Pounds per annum; a Minister is reviled as a greedy Dog, merely because he hath a mouth to eat. In so doing, what do you but rail at God, that he did not make these Ministers without mouths, and backs and bellies, that he made them of flesh and blood, and not Angels that might have lived without food or raiment! God will answer you by himself one day.    

Query VI.  
Whether they have any further hope of any thing but carnal things, for ploughing, sowing, and threshing out their Spiritual things( as they call them)? And whether they will stand to Christ to provide for them, or forsake Christ and cleave to the world for relief, seeing none can serve two Masters, but they must forsake the one? as Luk. 16. 13.  

Answer.  
1. Our hope is in the Hope of Israel, the Lord Jesus, for the invisible things of the Glory to come: Of this we have the more reason to be ready to give an account, because we know we must shortly stand at the Bar of our Lord, where the grounds of hope must be revealed, and where he that speaks by your tongues against our Hope now, will himself speak against it then; even the great Accuser of the brethren will do the same work that you are now doing, that is question our hopes of life by Christ; I have therefore no more to say to this question now, but to tell you, This is not the judgement day. If you say, We must be damned; and if we say, Through Christ we hope for life; neither of our sayings will decide the case; but if you will do this work, you must meet us at judgement, and there we must give in our answer, where we look to be assaulted by a more subtle enemy. It may be as the Saints being absolved, shall judge the world with Christ; so the wicked being condemned, shall accuse the Saints with Satan; but that I know not: only I know, that you shall be there accused yourselves; and he that provoketh you now to question our hopes, will then question yours: And therefore I warn you, that you provide your own Defence, as well as your Accusation of us.  
2. I have  told you, we stand contentedly to Christs provision, but do you deal with others as unreasonably as with us? If your servant ask his wages, will you say, he forsakes Christ, and takes the world for his Master? yet the Apostle saith, that in serving you, he serveth the Lord Christ, of whom he shall receive his reward; and commandeth him to do it as to the Lord, Col. 3. 22, 23, 24. yet you are commanded to give your servant that which is just and equal, knowing that you have a Master in heaven, Col. 4. 1. May not your servant here serve two Masters, and expect wages from both, as long as they be not two coordinate masters, which Christ speaks of, but one subordinate to the other? yet, be it known to you, that we take not the Congregation for our Masters: A Minister is a servant for the Church, but not of the Church: He is Christs servant, and not mans, though yet he be a subject in the Commonwealth. If your Creditor ask you for his Debts, will you tell him therefore that he doth not trust Christ, but forsake him, and take the world for his Master? It seems, if your Reason rule, we shall have a mad world.    

Quere VII.  
Whether these Ministers and their partakers, who go about to establish Tithes, or as great maintenance in their own hands by a Law, are not of a quiter contrary spirit to the Apostle Paul, who saith, We have not used this power; but suffer all things, lest we should hinder the Gospel of Christ.  

Answer.  
1. Is it the Spirit of God, that teacheth you, by way of Query, to publish a lye to the world, intimating that it was Ministers that petitioned, when no Ministers did subscribe it? no, nor did any Minister first move it; but one of the Gentlemen that presented it, who to my knowledge gets his Corn at so dear rates, that I know no man in England that had more reason to grudge at tithes, proportionably to his Estate, then he.  
2. Do we go about to get any new establishment by Law? or only desire that the Law may not be destroyed, that giveth us the same right in the Tenth, which you have in the Nine parts? Do you not deal by us, just as if you met a True man on the High-way, that had but three Shillings in his purse; you take away two of them, and when you are about taking away the third, he desires you would leave him that to supply his necessity: you call him bloodhound, greedy Dog, and devil, and all that's nought, and Religiously tell him, he is unlike Christ, that bid him suffer wrong, and if any man take his coat, give him his cloak also, and resist not evil, &c. So, much of the Churches necessary means is alienated already;( whose these were shall be known shortly, when God will convince the proudest and doest Disputers, that sacrilege is a sin;) and now you would have Tithes, and all established Maintenance down too, and rail at us, as being unlike the Apostle, for contradicting you, and for saying,[ We pray you Gentlemen, do not rob God and his Church; or if you will venture to be Thieves, because you shall not be judged till death, yet be merciful thieves, and take not all. The Assize will come, for all your unbelief and confidence of escaping.]  
3. Do not you condemn yourself by the Text you city, which declareth Paul's power to take maintenance of the Churches? and so the dueness of that maintenance by Christs ordination? If people will obey Christ, then they are bound to pay it.  
4. As for Pauls example; I am resolved to follow it, as far as I am able: Preaching and studying hath brought me past working, through pain and languishing; but when ever I find that taking Tithes will hinder the Gospel, more then further it, I will take none; if I meet with such seduced souls, that think itis only their Tithes that I preach for, I will so long forbear taking Tithes of them, as may be necessary to convince them of their Error, and to win them: But if it be not weakness, but malice, the case differs. Paul's example tells me, that I should forbear my own right, where the taking or exacting it, may hinder the Gospel, or the saving of a soul; This counsel I follow: I never yet had an angry word with, or from any one man about Tithes, or any Maintenance: But will this excuse them, that deny me my Right? you ought to follow this Rule as well as I; you are bound not to exact your Debts or other Rights; nor a Gentleman to exact his Rents, where it will hinder the Gospel, and the saving of souls; for the Gospel and mens souls are more worth then money: But must they therefore be called bloodhounds and Divels, that would not have all laws repealed, which require men to pay their Debts and Rents? Ah, poor England, that is grown so lunatic, as to be taken with such arguings!    

Query VIII.  
Whether the Temple and the Altar, were not figures of, and shadowed out Jesus Christ, the substance of all good things? And whether the Gospel of God and Jesus Christ be not all one? And whether all who serve about Christ, taking him for their Master, ought to take more from him, then he gives them freely, without being guilty of theft, and put out of their service?  

Answer.  
1. What you would conclude by your first question, I know not, unless this be it, That Christ being the substance of all good, we must therefore seek nothing but Christ. But why then do you eat and drink? are not you Christs servant,( or should be) as well as we? though in another place?  
2. Kings, Masters, Husbands, Heads, might be said also to typify Christ, the King, Master, Husband, Head of the Church: but it doth not follow, that there must be no more Kings, Masters, Husbands, or Heads; for the typifying use may cease, and yet the thing continue to divers uses; and so may Temples and other such things.  
3. The Gospel of God and the Gospel of Jesus Christ, is all one: But Christ and his Gospel is no more all one, then the Parliament and their laws be all one. And if this be your judgement, as it seems, no wonder if you be no better friends to Ministers, when you believe not in Christ that sendeth them.  
4. I have  told you, we are well content with what Christ gives us. But you should have put the case right about mans giving.    

Query IX.  
Whether they ought not to follow Paul, as he followed Christ? And whether or no Paul followed Christ, when he said, I have used none of these things( taking any thing but what was communicated to him:) neither did he writ to the Corinthians, that they should do so unto him; but said, It were better for me to die, then that any should make my glorying voided. And whether these care for either Christ or his Gospel declaring, so they can but have their own desires fulfilled with tithes, or yearly stipends of money?  
3. They say, God hath always broken those Powers that have disobeyed, and abused their Ministry: quoting 2 Chron. 36. 15, 16, 17. and hath severely dealt in England before our eyes, with that generation of men that silenced, reproached and persecuted them.  

Answ. This is but the same with the 7th, and is there answered already. I never went to law with any man for Debt; nor required or took a Debt to the hindrance of the Gospel, and mens salvation: I had rather die then any should make this my glorying voided, and make me a hindrance to mens salvation, for my Debts, or for money. Doth it therefore follow, That no Magistrate or Rulers must make Laws for every man to pay his Debts? Or that no man loves Christ better then money, that demandeth a Debt? Should Law-makers be guided by such brains as yours?    

Quere X.  
Whether the late Bishops, and the greatest of the clergy in England, that took the late Kings part against the Parliament and Subjects of England, were not esteemed the onely Orthodox men by these Petitioners? And whether many of them that are alive now, be not the onely promoters of this renting Petition, put up in the names of 6000 Worcester-shire men?  

Ans. I will answer you with another Quere or two. 1. Whether you that live so remote, and know not the Petitioners, are a fit man( by way of quere) to acquaint the world with the quality of them? or should dare to pretend to such a thing? 2. Whether that spirit which you boast of, do teach you to know mens hearts? yea, the hearts of 6000 men, whom you never knew? 3. Whether it be indeed the Spirit of God by which you speak, when without any shane or conscience, before God and the world, you never stick to publish in print such notorious lies against so many thousand men( if your Quere intimate any affirmation)? The Spirit of God is not a lying Spirit, nor dictates slanders, and that so impudent, that the whole Country that shall but red your Book, do know them to be lies and slanders. 4. Whether such impudent liars are like to be Christs Prisoners( as you call yourselves?) or to be fit men to reform the Churches, and discover the errors of Ministers, as you pretend? 5. Whether those in this Nation that are lead about by such as you, are not unquestionably lead by the devil, the Father of Lies? Having put these questions to you, I answer further,  
1. inquire better hereafter whether the Gentlemen that presented the Petition were against the Parliament? One of them was governor of Warwick Castle through all the first wars; the other is well known in London, and to many of the Parliament, to be none of their adversaries. There is one Colonel and two Captains of the Army that were his household Servants. inquire whether those of the Worcester-shire Committee that subscribed the Petition, were such as you describe them. inquire whether the present mayor of Worcester, and the mayor of Evesham, and the Bailiffs and Justices of Bewdley, Kiderminster, and other places, that subscribed it, were enemies to the Parliament? or whether any of these were such friends to the Bishops? If you have no better informer, let me tell you, that it was the generality of the godly men who have been still for the Parliament, that subscribed this Petition;( though I would I could say, that every man were godly that did subscribe it:) And that it was not urged on any; nor so much as sent to one half of the County, or very near: And that a great part of the County took only the hands of householders, and not Sons or Servants; else many thousand more hands might quickly have been got: and that the Gentlemen and most others that ever were of the Kings party, were either never asked to subscribe, or( those very few that were, of whom I hear but of one or two) did in modesty refuse, lest their names should raise a prejudice in any against the Petition. So far is it from being true, which you speak, of many of them now alive being the only promoters of this Petition. O where was shane, conscience, fear of God, or belief of any future judgement, when this was written! And let me tell you, those of us that have been most against Bishops, are not so far run out of our wits through opposition to them, as to equalize such as you with them. We think, that for such as you to reproach men for being for Bishops, is as if a common Robber should reproach him that once in anger gave his neighbour a box on the ear. The fearful wickedness, and dotage, and apostasy which such as you have been lately given up to, I dare say, hath done more to confirm many in their Judgments for episcopacy, and for the late King, and hath done more to disgrace the present Cause of the present Parliament, and to raise an odium through the sober part of the world, on the army; yea, and to cause many sober, godly men to repent at the heart, that they once so scorned or opposed the motions for a godly, regulated, moderate Episcopacy: I say, the Examples of such as you, have done more to this, then all the learned Disputings in the world was ever like to have done without it: Yea, you have given the Papists themselves such advantage, that they think they have the poor ignorant people at the advantage of the Welsh Dilemma, choose whether you will go to Rome, or to Bedlam. Though I know God will show the sober and humble a way to escape both.  
Lastly, How could you without trembling and blushing, thus publish your intimation to the world, That it was the Bishops, and the Kings Clergy that these Petitioners intend, when the world may see, that they mention no mans name in the Petition? and for their quality and character, they petition for no man but onely Godly, Faithful, Able Ministers. Would you have the world believe, that none but the Kings party were such? Or if these Petitioners had meant the Kings party, what danger was in that, when they leave it to the Parliament to judge who are godly, faithful, and able, and who not? If the Parliament judge right, and mean well, our meaning can do no harm. I proclaim to you and the world, Let our Petition be granted according to the proper sense of those words[ for a godly, able, faithful Ministry] and we will take it thankfully, and not say, that they crossed our meaning. Yea, let me tell you, that I red a Paper delivered by several Justices of the Peace, and other Gentlemen to Colonel Bridges, wherein they desired[ him and Mr. Tho. Foley to present their Petition to the Parliament; and if they had opportunity, to express to them, that they spoken not for any ignorant, unsufficient, scandalous Ministers, but earnestly desired the continuance of the Parliaments care for the casting out of all such.]  
I hope by this time the world may see what Truth to expect from such Teachers as you; that dare speak thus so openly, where it is so easy to disprove you. And lest you should think I speak on as great uncertainties as you, know that I saw and perused all the Subscriptions that came from every Town, Village or person in the County, and therefore speak not on blind conjectures.    

Quere XI.  
Whether the Petitioners, if God should bring to condignity their Town-Clerks, would not bestir themselves to raise a new War to uphold them?  

Answ.  
I also demand, 1. Whether he that accuseth the hearts of 6000, or pretendeth to foreknow their actions for the future, do not arrogate to himself the prerogative of God?  
2. Whether he that insinuateth such Accusations against six thousand persons( which are many of them Justices and Commissioners of the State) which makes them guilty of intentions of Treason, and so of death; be not liable to be questioned by a Magistrate, without violation of the just liberty of tender Consciences?  
3. And whether such accusations of the hearts of 6000 unknown persons, can come from a better cause then malice and hatred, excited by heresy? And whether he that hateth his brother be not a Murderer? And we know that no murderer hath eternal life abiding in him, 1 Joh. 3. 15. And he that loveth not his brother, and yet saith he loveth God, is a liar.  
But( passing your language of scorn and non-sense) I further answer you: I know none in England that have been closer tried, whether they would raise a new War, then the Worcester-shire Petitioners: In the second War, many of them were the instruments of suppressing a dangerous Plot, and threatened eruption in these parts, by preventing the seizure on Dawley Castle in Shropshire, and other ways. And now at last, the King of Scots came among us with a great Army, and neglected no winning means to have drawn us in: Of which, if any one of us are guilty, the law is open, and our lives forfeit: Accuse us and spare not: the Act of Oblivion hath excepted that war; Offenders are at each Assize indicted and searched after. With what face then can you accuse us( that have been tried so lately) of intentions of Rebellion? Is it possible these should be the fruits of the Spirit?    

Quere XII.  
Whether those messengers and Prophets of God whom the Lord sent, and the world evil entreated, did ever petition the Powers of the world to maintain and uphold them? And whether they did at all persuade the Rulers to suppress all but themselves? Or did they ever persecute any? but suffered patiently, and were persecuted of all.  
4. They say, We offer but the same request to you in your places, which Christ hath commanded us to offer to God himself, that where the harvest is great, and the labourers are few, more labourers may be sent into the harvest.  

Answer.  
1. Where do you red that they Petitioned any Murderer to spare their lives? or sought to get any debt or rent, or right by Law? Is it therefore unlawful for you or I to do any of these? The Scriptures speak not all that ever any Prophet said or did; but so much as was necessary for us to know.  
2. They did command both Princes and People to hear and obey them: They openly denounced Gods judgments against those that obeied them not, and that abused and wronged them.  
3. There was not so much need then of petitioning, for the Levites and Priests had their standing portion allotted them by God; and few Jews were so wicked as you, to deny it them.  
4. When any did pinch them, God takes it as a robbing of himself: Hear once for all, what language he speaks in, that the world may know the difference between Gods language and the Divels, Mal. 3. 8, 9, 10, 11, 12. Will a man rob God? yet have ye robbed me. But ye say, Wherein have we robbed thee? In Tithes and Offerings. Ye are cursed with a curse; for ye have robbed me, even this whole nation. Bring ye all the Tithes into the Store house, that there may be meat in my house, and prove me now herewith, saith the Lord of Hosts, if I will not open you the windows of Heaven, and pour out a blessing, that there shall not be room enough to receive it. And I will rebuk the devourer for your sakes, and he shall not destroy the fruit of your ground, neither shall your Vine cast her fruit before her time in the field, saith the Lord of Hosts. And all nations shall call you blessed, for ye shall be a delightsome Land, saith the Lord of Hosts. This was spoken both to Governors and Governed. Mark how the Apostle speaks of the proportion of Gospel Maintenance, to this Legal Maintenance. As they that serve at the Altar live of the Altar;[ Even so the Lord hath ordained, that they which preach the Gospel, should live of the Gospel.] This doth not only answer all Cavils, of the ceasing of Legal Maintenance, but is a full establishment of a Gospel Maintenance, in succession to the Legal, with an [ even so;] and will plainly prove the establishment of as full a Maintenance.  
5. It cannot be expected, that the Apostles should petition Magistrates for Maintenance, when they were Heathens and Persecutors; they must first persuade them to be Christians: They rebuk the Church for going to Law before Heathens, and not rather suffering wrong: Must we therefore seek no Right at the hands of Christian Magistrates now? If you can either prove or make the Magistrates of England Pagans( which God prevent) then we will no more petition them for a established Maintenance.  
6. Did not Elijah do more to Baals Prophets, then any Ministers in England do by you? and Paul say more against Seducers, then we against you?    

Query XIII.  
Whether those fools, and unwise, think that the Parliament of England be the Lord of the Harvest, which Christ speaketh of Mat. 9. 38.  

Answer.  
Your Query intimates that their words import so much. If so, then I demand of you, 1. Whether a lying pen be any sign of a wise man? 2. Whether it be any sign of Wisdom, Meekness, Humility, or the Spirit, to call Six thousand Persons Fools, for that which it is evident they never spake, or before you are able to understand plain english? It is the Matter of the Petition that we say, [ is the same] and not the persons that we prefer it to. Nay, the contrary is expressed; for we distinguish between petitioning God and men.    

Query XIV.  
Whether it be not high Blasphemy to take honour from God and give it to men, when the Lord saith, He will not give his Honour to any but himself? And how can those who blaspheme God, ever think to be prospered by him? And whether for such like practices, God will not soon cut off all such false Messengers?  

Answer.  
1 Blaspheming is like to be well reformed, when such as you must be the Judges of Blasphemy.  
2. I desire all Parliament men and Commanders to mark what kind of men they be that are the opposers of the Ministry, and what dealing you are like to find from them yourselves: They take it for Blasphemy to petition you; and a giving you the Honour due to Christ, for which we must be cut off.  
3. But if these men are yet men, I would wish them to prove next, That it is Blasphemy and robbing God of his Honour, to desire his Officers under him to do but their Duties. Paul left Titus in Crete to ordain Elders in every City, and set it order things that are wanting. If now many Cities had petitioned Titus to ordain them Elders, had this been Blasphemy and robbing God of his honour? David, Solomon, Hezekiah, Josiah, &c. were to set the Priests and Levites in their order, and charge them to do their Duty: if any had petitioned them in a vacancy of the Priesthood, to have appointed them Priests, had they blasphemed, when it was their duty? If any seduced Village should petition the Parliament to let one of you be their Teacher, I do not believe you would have called it Blasphemy. Furthermore, rub your eyes a little, and consider; God bids us ask of him our daily bread; the same God bids Parents give their Children, and Masters their Servants, their daily bread, ( For he that provideth not for his own Family is worse then an Infidel, 1 Tim. 5. 8.) Is it Blasphemy now for a Child or Servant to ask bread daily of the Father or Master? or is it a giving them Gods glory? Nay, suppose a Parent so unnatural, or a Master so unjust, as that he will not pay a servant his wages, or give his children bread; may not the Magistrate compel him to it, and put him to death if he famish his children? Why may not you say, Children and Servants must take that which God alloweth them as well as Ministers? God hath left it to the Parent, and not determined just how much portion he shall allow his children, and yet if he wrong his child even in that, the Law of the Land may right him. God hath said to his Elect, that pray to him day and night, that he will avenge them speedily; yet if a Murderer kill your wife or child, may not you seek to the Magistrate for Justice, without Blasphemy? If any man would turn you out of your house and Lands, as you would do the Ministers out of theirs, may not you seek to the Magistrate to defend you by Justice? else what use have we of any Magistrates or Government?    

Query XV.  
Whether it be not below the Saints privilege, to petition or make Addresses unto Counsellors of men, seeing they have privilege to make address unto, and ask counsel of the Lord? Or whether those that ask counsel of men, believe that God would hear them, or know what God is?  

Answer.  
1. Now you vomit up the bottom of the business: I pray God preserve all friends of mine from being such proud Saints, as think it below them to petition or make Addresses to men. 2. And from being such ignorant Saints, as no better to know their privileges, their duty, themselves or their God: And 3. from being such impudent, arrogant Saints, even Monsters of men, as to censure all as Infidels, or such as know not what God is, that ask counsel of men.  
2. Why hath God set up Magistrates, if men may make no addresses to them without the guilt of Infidelity or Atheifm? Is not all power of God? Are they not by him appointed to execute wrath, as Gods Ministers, on them that do evil? and are they not the Ministers of God for good to them that do well? Rom. 13. 1, 2, 3, 4, 5. Why hath Christ ordained Officers in his Church to the end of the world, and till the Church be perfected, if we must not ask counsel of them?  
3. A liar should have a good memory: in this Query you think [ Those that ask counsel of men, believe not that God would hear them, or know not what God is:] In the very next words, in the next Query you accuse the blasphemous Clergy for hindering you, or such as you, from labouring in the Lords Vineyard: what labour will you use, if you will not counsel men? will you not counsel them to hear you, and obey Gods word, and to believe that you speak truth, & c? And if it be Infidelity and atheism to ask counsel of men, why do you thrust your counsel on them, and long for the employment? Did you not writ this your Pamphlet to counsel men?  
4. O ye, the honourable Parliament of this Commonwealth, and all ye, the Commanders of the Army, turn your eyes hither, and see the Design of that generation of men, that are the opposers of the Ministry! It is you as well as us, that they are against. They account it no less then Infidelity, Atheism and Blasphemy, for any man to petition you, or make any addresses to you, or ask counsel of you. Do you not yet see what Birds lye in the nest, which you have been so tender of? you have oft heard the prophesy, No Ceremony no Bishop, no Bishop no King: and you have seen it fulfilled. Either I have no skill in prophesying, or else this is as true: No Ministry, no Christian Magistracy; no Christian Magistracy, no Christian Commonwealth. And all other Commonwealths are but analogically Commonwealths, being indeed but combinations of Rebels; because they are broken off from that sovereign, who is the Head and Center of every true Commonwealth.    

Quere XVI.  
Whether God having sent many Labourers into his Vineyard, they asking nothing but the Lords wages, a penny, and not desire it until they have finished the work, ought to be rooted out of the Vineyard by the blasphemous Clergy( as will be made appear they are) who will not work without the worlds wages? And whether they can have both the wages of God and of the world, seeing one is pure, and the other polluted, and cannot agree together? and whether they can be once called the Ministers of Christ that dare not trust him for their wages?  

Answer.  
1. Never age in the world, I think, under a Christian Magistrate, had less cause to complain of want of liberty for preaching; what Liberty would you have? Nay, you have the liberty of Printing, which is more then Preaching.  
2. Do not all know that Ministers have no power to persecute you, or to put you out of the Vineyard? they can but persuade others to do it, and so may you by them, and do in this Pamphlet.  
3. Prove your Call into the Lords Vineyard: You use to bid us prove our Call. We have the concurrence of all these 1. Gods competent qualification of us to do his work. 2. A desire to spend and to be spent for mens salvation: 3. The ordination of Christs Church Officers, appointing us to this work: 4. A willingness of mind to be joined as Officers to that particular Church, that we are called to. 5. The consent of that Church that we should be their Officers. If you say that we boast of what we have not in any of these: I challenge any of you to come and make good any such Accusation. If you say, We have too much in any of these particulars; then we are on the safer side the hedge; for it seems then, we want nothing essential to the Ministry. If you say, They are no Churches that consent: we shall take it for a slander till you prove it; which you will never do. Now I require you to show as full a Commission: These Papers of yours show that gross ignorance in you, that proves you unqualified to be common members of a Church, much more, to be Teachers. And certainly, such Railers, Slanderers, liars without any blushing or fear, were never sent by God to be Labourers in his Vineyard. Wonderful! that ever you can be so ignorant of yourselves, so notoriously blind, so distracted with pride, as to think so many painful, able, humble servants of Christ, worthy to be cast out as Blasphemers, Dogs, and Divels; and yourselves to be the men that the Lord hath sent as Labourers into his Harvest! but Pride will burn up reason and humanity.  
2. As for the wages of the world that you so ignorantly talk of; might you not as well have accused Christ or the Apostles for appointing a worldly wages? We desire, I tell you, no more then they have allotted us. If you say, Christ constraineth none to pay Ministers. I answer, as before, Christ immediately constraineth none to pay debts, or rents, or to relieve their children; and yet Magistrates must constrain them, for they must do Justice, which is to see that all have their Due: And this Christ hath appointed as our Due. Yet I shall show you anon that we ask nothing at all of any man. We desire no man to give us a farthing of his own, but only to deliver us that which is ours. And for trusting Christ for our wages, I trust him hearty, and bewail my distrust: and doubt not but he will enable me to trust him, though all the stated Maintenance of Ministers were down; yea, though I found no favour from Magistrates, but opposition: Under all the wrongs of man Christ is still to be trusted. But wo to those proud worms, that will therefore wrong Christs Ministers or Church; It were better for them that a millstone were hanged about their necks, and they were cast into the depth of the sea. And be it known to you all, that rage at Christs servants, and are contriving and endeavouring the rooting out of his Gospel, that he that falls on this ston shall be broken in pieces; but( for those that would lift it out of the Nation) on whomsoever it falls, it will grinned him to powder.     

Having done with your Queries, because Queries are in fashion, I will give you a few more of mine, besides what you have already. And  

Query I.  
Whether the Ministry of England have not as full a Right to their Tithes and Glebes, as any other man to his Lands? A double ground of their right they do produce. 1. The will of the Donors, that gave and dedicated these portions to the Church; Had not they power to make that Donation and Dedication? 2. The Law of the Land, which establisheth their right as firmly, as it establisheth any other mans in his Estate. May not the same Power, if they had the same mind to it, take away all Gentlemens Estates, or Free-holders as well as all Ministers?   

Quere II.  
Is it not Covetousness and Theft, or violent detaining another mans goods, for any man to refuse to pay Tithes? We do not desire you to give us yours, but only to divide ours from yours. Have not we the same Law to give us a propriety in the Tenths, which gives you propriety in the other nine? If we have no right, you have none. Was the Tenth ever yours, or is it any mans else living? did not your fathers or forefathers, that bought or took Leases of your Land, understand that they must pay the Tenth as well as their Rent? and did they not buy them on those terms, and pay so much the less in Purchase, Fine, or Rent? Would not the Seller or Landlord have made you pay a tenth part more, if it had not been for your paying the tenth to the Ministers? And would you take that by force which was never yours, nor was ever paid for by yourselves or your forefathers? Your Land-lords might better pretend to it, then you. And is it not an injury to Patrons, whose Ancestors having been Benefactors to the Church, have left the disposal to their Care? Do you not cry Thief first, to hinder the prosecution, and blind the eyes of the world, while you defraud men of their Estates?   

Quere III.  
Nay, Have not Ministers yet a far better title to their Maintenance then ever a Lord or Knight in the Land? I think they have, in two Respects: 1. This particular Maintenance which they have, was by the Donors dedicated and devoted to God, and so God himself is the primary Owner. I speak not of proper donation: for I know, that God being the Absolute Lord of all, we are not capable of giving to Him in a full sense, so as to make that his own, which was not so before: But as a Father will try his child, when he hath given him an Apple, whether he will give him some again: So God will have a voluntary resignation of a portion for his especial use: which we are said to give him in the same sense as we are said to give ourselves to him in our baptismal Covenant; or as Hannah gave Samuel to him. Now because God is not visible, and needs not any thing of ours for himself, therefore he will have us employ it to his use: which is especially to his Worship, and to his poor: And though these be the Uses, yet God is the Owner; not onely by his own Dominion, but also by our Forefathers Dedication and voluntary Resignation: and therefore it is justly called sacrilege, or Robbing of God, to detain it.  
2. Yet more, If there had never been a foot of Land, or any tithes dedicated to God in England, yet he who is the Absolute Lord, hath excepted a sufficient Maintenance for his Ministers, and commanded all that hear them to pay it them. So that this is the strictest way of appropriation, when God shall appropriate it to himself, as he did the Portion of the Priests and Levites, and the Offerings, and the First-born, &c. God hath not determined or commanded that any Lord or Knight in England shall have to him and his Successors a sufficient estate continued them; if they fel that they have, they may be beggars. But God hath taken a more special care of his Ministers( for his Church and Worship sake) that they that preach the Gospel shall live of the Gospel, and be accounted worthy of double honour. So that if this be denied now, here is a double sacrilege; A detaining of what God in general hath Reserved and Appropriated to his use; and a detaining of what hath been particularly Dedicated to him by our Fore-fathers.   

Quere IV.  
Is it not ominous blindness in those men that cannot see Gods visible Judgments, nor understand his terrible threatenings against sacrilege? When there was no Magistracy to punish it, what a dreadful punishment did the Apostle and the Holy Ghost miraculously inflict on Ananias and Saphyra, for detaining but part of that which they had dedicated to God,( as Mr. mead hath fully proved on that Text) and then cloaking it with a lye? The observation of Gods Judgments in our own Age, is fully opened by many Writers, and acknowledged by most. One would think the Apostle had an eye on this Age and Nation, when he saith, Rom. 2. Thou that abhorrest Idols, dost thou commit sacrilege?   

Quere V.  
Is it not a fearful hardening to the Papists, when they shall observe, that those of Their Religion give to the Church, and those of Our Religion take it away? And how every Reformation catcheth a part? King Henry the Eighth must have one part, and This Age another, and you will not willingly leave a morsel for the next. Common people may easily be persuaded, that the Religion which teacheth men to rob God, is not so good as that which teacheth them to give to him and his Worship.   

Quere VI.  
Is it not the way to banish all such public good works out of the world, when they shall stand no more surely? Who will, in life, or death, leave any thing to the public use of the Church, or maintenance of Ministers, when they know not but the next Age may rob them of it, and say, It is Theirs?   

Quere VII.  
How unlike is this monstrous Age to the Primitive Age? When for many hundred yeers, when there was no Christian Magistrate to compel them▪ they gave( both Tithes,( I am sure, in Cyprians time) and especially) Farms and Lands to the Church, such store, that some of the Bishops complain of their great burden, in having such great Revenues to take care of: and this Age is enviously and restlessly barking at the relics of the bounty and piety of their Progenitors?   

Quere VIII.  
How can the World device a way to make the episcopal party and partakers with the late King to be more confident of the goodness of all their Cause, and justify themselves from first to last, as having done nothing but in necessary Defence of the Church; when it shall appear that the ruin of the Church is indeed intended? And how will it make them think, that the Parliaments Cause was carried on with Church-destroying intentions, and hypocritical pretences?   

Quere IX.  
What way could all the Enemies of this Parliament or army device to make them the odium and scorn of the World, and make their names stink in every corner of the Earth where it shall be mentioned; then to provoke them, after so many Oaths, Covenants, Fasts, Thanksgivings, high Professions, long Discourses, and yearly talking of Reformation, at last to shut up all with a Robbing the Church of the relics of her Maintenance, and so preparing for an extirpation of the Gospel? yea, or swallowing the Revenues of the Universities, as some would have them? I judge others by myself, I bless God, I can live without their Tithes: yet if I should see them brought to this,( which God forbid) I should think of them as so many Toads or Serpents; Or if they did so far awe me, as to mention them with fear, it should be also with detestation, as I do mention the devil; though as men, I must love them. But let none misunderstand me, as if I would intimate their inclination to such a wickedness. I hope verily that they detest such a thing( the most of them) more then I do: and that they would themselves as much abhor any Rulers on earth, that after such Engagements to the contrary, should be guilty of such wickedness. I onely show, what odious persons these Malignants would persuade the most godly and conscionable Rulers to become. The like interpretation you must put on my Sixteenth Quere following. The favourable Acceptance of the Worcester-shire Petition, and what we hear they have since Resolved, doth forbid me to have such uncharitable thoughts of the Parliament, as if they were so loose from Christ and his Gospel, as ever to harken to such doting Malignants as these pamphleteers discover themselves to be.   

Quere X.  
Can any man name any Age since the Apostles, among all the odious Heresies that still invaded the Church, that ever had such open maligners of the Ministry in General, and that struck so ragingly at the very standing of the Gospel, as the opposers of the Ministry in this Age have done, and stil do? and that in such numbers?   

Quere XI.  
Was there ever a season when the Serpent could have played this Game more hopefully for the total subversion of the Gospel then now? For as there was never yet the place known on earth, where the Gospel was long continued without Ministers; so if the public Maintenance be taken away and alienated, there is little likelihood of a Ministry long. For though whiles the people were richer, they might have voluntarily made some provision for a Minister; yet now Wars and Taxes have brought them to a morsel of bread themselves, they be not able to maintain Ministers, if the public Maintenance be alienated.   

Quere XII.  
Is it not a most hypocritical thing for these men to talk all against the Ministers, as if it were them onely that they would impoverish, and to cover their design against the Church? It is the Church that hath the gain of Tithes, and not the Minister: They must have Ministers, or they must cease to be Churches, and publicly to worship God according to his will. And if Tithes were down, poor Christians must maintain Ministers out of their own purses, when most commonly( or oft) the best are the poorest, and so the rich would no whit help them: And so men would set their Sons to other Studies, and the Churches would be ruined through poverty. Who would lose then by the taking down of tithes? Ministers, or People? I seriously profess, for my part, if it were not for the Worship of God, and for the Churches sake, more then the Ministers, I would scarce ever have opened my mouth for them.   

Quere XIII.  
Doth not the devil and his Agents know, That if once every man might pay whom and what he please, most would have a whilst or Reading Sir John, that would humour them for a little, and many of the rest would have such a Doctor as this Author, that rageth because he hath not vent for his wears, and which speaks novelties, and that good cheap: And perhaps there might be half a dozen Churches in a Parish, that would spend their meetings in stirring up hatred and rage against each other: O what Nuts were this for the devil and the Pope! And what friends are these to the Church and Gospel of Christ, and to the Unity, Peace, Holinesse, and Edification of the Saints?   

Quere XIV.  
If Maintenance established were taken down, and men left to pay whom they please, and so to have what Ministers and Worship they please, were it not the way to fix the multitudes of ignorant wicked men in their self-delusions? would they not get that Priest that should please them, and red them a few words, and be drunk with them when he had done, and rail at Puritans, and make the people believe that the Ale-house, Gaming-house, or Play-house, is as ready a way to Heaven, as the House of Devotion and Holiness? And so people would never hear better, but perish by millions in their Delusions, and their blood be required at the Rulers hands. People will have some Religion to quiet Conscience: And is there any such way to keep them from the True, as by tolerating a false, which they far more affect? How many have I known, that would hear a bad Reader before a Godly Preacher, who yet when their Readers were put down, would rather hear an able Godly man then none, and so have been convinced and changed by the Word? Moreover, if men have liberty to set up such a debauched Religion, and call it Christianity, is it not the greatest dishonour and shane to the name of Christ, and the way to make christianity become a scorn, and Pagans and Mahometans to seem as good as Christians?   

Quere XV.  
If every man may have, and pay what Minister he please, and so Congregations be broken in pieces, and three or four Churches set up where now there is one, and these meetings prove but the Divels forge, where he may kindle hatreds and heart-burnings by the breath of the Leaders of the differing Factions; Whether would the face of such Churches be like those described or commanded in Gods word? Is any thing, next Faith, more commended then Love, and Unity, and Peace? That we be of one mind, and speak the same things, and that there be no divisions amongst us: Nay, That we mark them which cause divisions, and avoid them; for they that are such, serve not the Lord Jesus, but their own bellies, and by good words and fair speeches, deceive the hearts of the simplo, 1 Cor. 1. 10, 11, 12. and 3. 1, 2, &c. Rom. 16. 17, 18. O how many such Texts for Unity, could I city?   

Quere XVI.  
Whether, if these Malignants could prevail with the Parliament and Army, to take down the established Maintenance of the Ministry, and lay open Christs Churches to the wills of the wicked and giddy multitude, and his Ordinances to the scorn of ignorant pretenders, and mens souls to the utmost danger of the doest Seducers, or yet to devour the Revenues of the Universities, and dry up our Fountains; Were it not a certain way to bring Gods heavy and intolerable Judgments on Parliament, Army and the Nation itself? Would not their sin be sure to find them out? and would not the Lord Jesus make them a warning and example to all hypocrites and Traytors to his Crown and Dignity? and set them as Pillars of Salt, and Trophies of his Justice? and leave their names for a curse to posterity? and make them know what it is to slight his interest, and to prefer their own? and how hard it is for silly worms to kick against the pricks, and to strive with their Redeemer? and make them wish when it is too late, that they had kissed the Son, and prevented his indignation? And, Oh what power or policy could save them from his wrath! See then what friends they are to Parliament, Army, and Nation, that would draw them to be guilty of Jeroboams sin; to put down the Priests of the Lord, and stretch out their hands against them, and to make them Priests of the basest of the people, that they may have such as will please them, and are fitted to perform their Bethel Worship, that so they may be known by this name to all Generations, Jeroboam that made Israel to sin, and that after God of a servant had made him a sovereign: 1 King 12. 26, to the 33. I will go beyond my Antagonists in the number of my queres: they shall have seventeen for their sixteen.   

Quere XVII.  
If there be any thing amiss that cries for Reformation( as God knows there is much) doth not the Worcester-Shire Petition propound a better way for redress, then these desperate Malignants do? If there be differences to be healed, whether is crushing godly, sober men on any side,( much less such a Ministry of Christ through the Land) so likely a way to heal them, as a Solemn Meeting of Prudent, Sober, Godly, Peaceable men of each Party, who shall resolve and protest sincerely to addict themselves to a conscionable endeavour after Unity and Peace, and bend all their consultations mainly to that end? And whether they be friends to Christ, his Church and Gospel, that have been the Obstructors of the motion for such a Peace-making Assembly? And whether Christ will own them as faithful servants to him, who so easily suffer it to be obstructed and laid by, while their consciences are convinced of the necessity of it? And whether such halters, that are no more resolved and unreserved for Christ, but will be born down by every frown, or subtle Sophism, will not shortly be annumerated with those that were against him? And whether those in Parliament, Army, or Ministry, that did not in their places faithfully gather the lacerated, divided Church of Christ, will not be reckoned with the Malignants that scattered it abroad? Also, If there be any unworthy persons yet left in the Ministry( as alas, there are too many) whether it will not please God better to cast them out, and put in better, then to rob the Church of the established Maintenance? And so much for our queres.    

I will add these Uses, which me thinks all Godly Readers should make of this Pamphlet which I contradict, and such other too many now abroad in the Land.  
1. Is it not a case to be lamented by every true Christian that in England such language as is contained in this Pamphlet, should be suffered to be spoken in the ears of the Nation by the Press? Should not those faithful Ministers that are near our Rulers, remember them of the sin and danger of this? If any of them shall hap to red these lines, I do with Reverence to them as Rulers, and with Zeal for God, who is the absolute, severe and jealous sovereign of them and us, bespeak them in these few words: Oh ye honourable Rulers of this Commonwealth; Do you not bear the sword as Gods Ministers to execute wrath on them that do evil? Is it no evil, that as faithful and able a Ministry, as this Land was ever blessed with, shall by the Press be proclaimed to be Witches, Conjurers, Blood-Hounds, greedy Dogs, Divels, Blasphemers, with multitudes of the like Titles, because they do but receive the Maintenance allowed them by the laws? Doth it not concern you what language the Subjects hear or speak? Language as well as other objects doth make an Impression on the mind: Should your Subjects receive such impressions as this doth tend to? If it be tender consciences that you indulge, I beseech you consider whether these be the words of a tender conscience? and whether Powder Plotting Papists, may not on the same grounds expect Liberty? Should you permit all your Subjects to be  told in print, that [ It is below the Saints privilege to petition or make Addresses unto Counsellors of men? and to question whether those that ask counsel of men, believe that God would hear them, or know what God is?] Shall tenderness of conscience excuse men for taking down all Magistracy at once? If those must suffer death as Traytors, that conspire against the persons of the sovereign Powers, are those to be suffered that would have the very Power itself down? See you not that while you are too silent at the vilifying of Christs Ministers, the next turn is your own? You believe him that hath said, He that despiseth you, despiseth me: Is it not then as true, He that tolerateth the despising of you, doth tolerate the despising of me? And because some about you are so little Christians as to say, that you must tolerate the wronging of Christ, because he is revealed supernaturally, and not known by Nature, as the Godhead is; I pray you remember the next words, And he that despiseth me, despiseth him that sent me. It is God-Redeemer now that is your sovereign, even the King of Kings, and Lord of Lords. The permission of denying your sovereign, is the permission of High Treason, and endeavours to dissolve your Commonwealth: Would you stand by, and let men thus revile your King and Judge? If not, how dare you permit them so openly to revile his Ambassadors? Those that prefer man before God, will tell you that you must punish only the breaches of the second Table, and not of the first. If that were so( then which there is not a greater error in Policy) is all this railing, slandering, and accusing all the Petitioners of this County of Treasonable Intentions to raise a new War; I say, is this no breach of the ninth Commandment? Is the seeking to deprive the Ministry of their lawful Maintenance, no breach of the eighth Commandment? Is the reviling of the Guides of the Church, no breach of the fifth Commandment? Do you order that silly women shall be dipped over head in a Gumble-stool for scolding, and breaking the peace of the Town? and shall men have leave to print their most impudent railings against Christs Ministers and Churches, if they will but pled conscience for it? I do not speak only of your bearing with the Writers, but that one Giles Calvert, shall be suffered for so many years to publish such a multitude of these Reproaches to the world, and openly to own it with his name subscribed! I doubt not but you believe 2 Chron. 36. 16, 17, 18. But they mocked the Messengers of God, and despised his words, and misused his Prophets, until the wrath of the Lord arose against his people, till there was no remedy: Is this a changed Law, by which God condemned the mockers of his Messengers? Do you not undeniably permit the inundation of that sin which will bring remediless ruin on the Land, even on you and us? And then what good will it do to prepare Shipping and Armies, when God hath  told you there is no remedy? You have seen that the hand of God can quickly, and with small means accomplish his will, and execute his Judgments on the Greatest that least fear it. To be fearless, through unbelief or carnal confidence, after such experiences as you have seen of the wonderful Providences and Judgments of God; would leave you as unexcusable, I think, as ever were any since Pharaohs, or at least since Jehu's daies. If any blame Ministers for their faults, let them be personally accused; and if you find them so faulty as to be unmeet for that Office, put them out: if they be so bad, why do not you put in better? Either they are the best that England will afford, or else the sin is yours, for the Power is in your hand. As for them that question your Power in matters of Religion, they thereby question your very Office and Power itself. For what is your Office and Power, but as Ministers of God to see his laws executed, as far as you can? and I know you doubt not but the written laws are his laws, as well as that of Nature? Your own laws are but the determinations of Particulars which God hath determined only in General, for the better executing of the laws of God; or else the mere enforcing of Gods own laws. To shut out God and his Honour from your Office, is a greater mistake then to shut out the securing of your own( subordinate Analogical) sovereignty. If you should make a Law, That he should die that denies the Authority of a Justice of Peace, but he shall go unpunished that denieth the sovereign Authority, it were not half so bad as to ordain death for the denying of your Authority, and to permit men unpunished to deny the Authority of God or the Lord Jesus, or notoriously to dishonour him. I hope you know the Alphabet of Policy, [ That God is not a mere titular sovereign; that he is the Head and Center of every true Commonwealth; that visible sovereigns are but his Ministers or Magistrates; that all their Power is from him, and they have none but what they receive; that all Commonwealths should first publicly acknowledge his sovereignty, and by a national Covenant take the Oath of allegiance to him; and then only as under him acknowledge and oblige themselves to their visible sovereigns: that none is a capable member of a true Commonwealth, that hath not first professed this allegiance to God, and promised to be ruled by his laws; that this sovereign is now God-Redeemer, and not God only as Creator; that therefore all Nations of Infidels, are but Analogically Commonwealths, being indeed Associations of Rebels; seeing the sovereignty is essential to the Commonwealth, and Gods sovereignty more essential then mans; seeing man hath but a derived Analogical sovereignty, or secundum quid so called, &c. How easily do these unquestionable Principles of Policy, dispel the clouds of those Objections and Cavils, whereby some would draw you into High Treason against Christ, your absolute sovereign, as if it were a Tolerable sin for a Subject to strike at Christ the very Head and Center of the Commonwealth! The God of Heaven that vindicated his Name and Glory by Wonders in New-England, I hope will vindicate it as wonderfully here, if we must come to the same extremity. But because God useth not Miracles, till ordinary means fail,( when there is no Christian Magistrate, the Apostle will kill Ananias and Saphira for sacrilege and Lying, by a Miracle). O do not you that have the Sword in your hand, put the jealous God to it, to take it into his own, lest you have the first blow yourselves, and you and we should perish together. I know many say, that God and his Truth have no need of your help, and that Truth is stronger then Error, and therefore all may have liberty to speak without such danger as is pretended. I will not trouble you with those many things, by which, I dare say, I am easily able to shane this Object on, and all of the like nature. Only these three things I would demand.  
1 Doth not God ordinarily work by means? and therefore where he will permit seducing means, he usually permits seducement. Was it not a judgement on Ahab and Israel to have a lying spirit tolerated( for their sin) to deceive the false Prophets, and so the King? O let not the same Spirit loose in England, so far as lies in you to restrain him! God is sufficient to deliver the Nation from enemies without you, and needs not the help of you or your Armies: but should you therefore neglect our defence?  
2. What more easy to know, then that the best cause may seem bad through a disadvantage, and that it is as easy to deceive the common people, if men have liberty, and interest, and opportunity, as can be almost imagined? Is not Error more consistent with carnal interests, and suitable to depraved nature? and Novelty pleasing to many? who knows not that men receive not things as they are, but as they seem, and that he that can make a lie seem true, may cause it to be believed? and that, Recipitur ad modum recipientis?  
3. I beseech you consider impartially, whether this Argument come not from grossest ignorance, or against conscience. Do they persuade you to do by God and mens souls as you would be done by? Will you give any man that will, leave to persuade, by Press and Pulpit, your Army to Rebellion, or to cast off their Commanders, and turn to the Enemy? Will you think it a sufficient Argument for this, to say, Truth is stronger then Error; and all should be heard? Would you permit any rogues that will, to have access to your wives, and solicit them to Unchasteness, because Truth is stronger then Error? Would you let any man freely persuade your children to steal your Goods for them, or to hate their Parents, or forsake them; because Truth is stronger then error? you would say rather,[ But the wits of children are not stronger then crafty Knaves] would you( I pray you lay it to heart) I say, would you, have all the Parents in England give that toleration to their Children, which you give( much less which these would have you give) to Subjects? O what a fearful plight should we then be in? And is it not the same Commandment which prescribes the Parents duty, and the Magistrates; even both in one term?  
4. Yea, I will add one more: Do not a multitude of such Pamphlets as this which I gain-say, show you, what Truth it is that the world must needs hear? The Argument is, that Truth must be heard; and therefore all that seems Truth must be heard, that it may be known. But are you in doubt whether these be truths which the world needs information of? Is Railing at Christs Ministers as Dogs and Devils, this necessary Truth? And for those that urge by this Argument the toleration of opposition of Jesus Christ, and Scripture, and Gospel worship, you may see what men they are: It seems they are unresolved whether these be Truth. I have long feared, that the Religion desired by some in these times, who once endeavoured the like in New-England, is nothing but Paganism, or Infidelity: I mean, that Plotinus is their Bible, and the name of Christ is used but to preserve their Reputations: or at least that they are nothing less then Christians indeed. What I have said against this liberty of the Press, I mean also against the like liberty of the Pulpit. I abhor as much as most do, too rigorous restrictions, & not bearing with each other in tolerable differences: But that a Pulpit should be Satans Oracle, or a place to make Christianity contemned, is very sad. Let all the Apothecaries in London have liberty to keep open shop: But O do not under that pretence, let a man keep an open shop of poisons, for all that will to destroy themselves freely; as Giles Calvert doth for soul-poysons. No, nor suffer any to be an Apothecary, that knows not poison from physic.  
2. This Use also( me-thinks) all ordinary Christians should make of such Books and examples as these. Take heed of Pride, and self-conceitedness, and forsaking your necessary dependence on faithful Teachers; and of thinking you know more then you do. do you not see in the sad examples of this Age, whither this will bring people that seemed to fear God? As the Chickens that go too soon from the Hen, may be catched up by the Kite; so are those people by the spirit of darkness and delusion, that too soon are confident of their own understandings, and forsake the necessary Conduct of their Guides. O what sad work hath this made in England? And for my part, I see no hope of remedy, till Christians are better convinced of the duty of submitting to Christs Officers, and how far it extendeth. Let him that thinks he standeth, take heed lest he fall: especially if he think he can stand without the helps that God hath appointed him. God set Pastors and Teachers in his Church on purpose to prevent the instability and apostasy of the Members, that they should not be as children, tossed up and down, and carried to and fro with every wind of Doctrine, according to the cunning slight and subtlety of men, whereby they lie in wait to deceive, Ephes. 4. 12, 13. 14. You see in the Pamphlet that I oppose, what notorious Malignants Professors may become. Take heed of receiving false reports of your Teachers, or entertaining Grudgings, and Quarrels, and Censures of them; lest yo 〈…〉 would once have plucked out your eyes for them, do turn their enemies, because they tell you the Truth! And lest you that now think their feet beautiful, be quickly brought to spit in their faces, and think it your duty to call them greedy Dogs, bloodhounds, Witches, Divels, &c. and dare subscribe your Revilings as these Railers do, Written from the Spirit of God: which me thinks a tender heart should tremble to red.  
3. The Lord persuade also all Ministers of the Gospel to search their hearts and ways, and humble themselves before God for those sins that have procured all this upon us: For all our neglect of the souls of men, especially the less public part of our work; and for our too much minding the things of this world; and our preferring our Rights before the winning of souls, and for want of Zeal for the House and Worship of God, and sitting still without a through Reformation, and leaving Dogs and Swine in the Church, and crying out on the Parliament for want of Authority, when we will not use the Authority given us by Christ. Especially, the Lord bring it close to the hearts of Dividers and Leaders of Factions, to see how they have kindled that fire of dis-esteem and reproach against each other, which burns like hel, and none can quench. And O that God would suddenly and successfully persuade them to seek to each other for Accommodation, and Reconciliation and Unity, and from Heaven to give a Blessing to such endeavours;  
Amen.  Blessed are the Peace-Makers; for they shall be called the children of God, Mat 5. 9. 
March 28. 1653.  
FINIS.