EXCEPTIONS MANY and JUST Against two Injurious PETITIONS EXHIBITED TO THE PARLIAMENT.  

The one july 16. 1653.  
The other Aug. 4. 1653.   
Both of them not only against Tithes, but against all Forced or Constrained Maintenance of Ministers, Examined and found many ways faulty against Piety and Justice, and as such now discovered, By THEOPHILUS PHILADELPHUS.  
The Harvest is great, but the Labourers are few, pray ye therefore the Lord of the Harvest, that he would send forth Labourers into his Harvest.  Luk. 10.2. 
The Labourer is worthy of his hire.  Luk. 10.7. 
Do ye not know that they which minister about holy things, live of the things of the Temple, and they which wait at the Altar, are partakers with the Altar. Even so the Lord hath ordained, that they which Preach the Gospel should live of the Gospel.  1 Cor. 9.13, 14. Aug. de Temp. Serm. 2 19 Tom. 10. p. 640. 
Meus est homo quem feci, mea est terra quam colis, mea sunt & semina quae spargis, mea animalia quae fatigas, mei sunt imbres, & pluviae & ventorum flamina mea sunt, meus est solis calor & cum omnia mea sint elementa vivendi, tu qui manus accommodas solum decimam merebar is— Deus sibi tantum decimam vendicans nobis omnia condonavit ingrate fraudatur & perfide— red domino pluenti mercedem etc.  
OXFORD, Printed by L. LICHFIELD Printer to the University, for THO: ROBINSON. Ann. Dom. 1653.   

TO THE Ministers of England in GENERAL.  
Dear Brethren, the Scripture giveth you the title of Watchmen, and overseers, Ezek. 3.17. Act. 20.28. and these Titles admonish you of your office, which is to Watch and Oversee yourselves and others, Act. 20.28. Heb. 13.17. Open your eyes I pray you, and look first within you, and then about you, and above you, that you may discover (if it may be) why God raiseth such swarms of Adversaries, (so many thousand Petitioners) to storm you, and to starve you, why so many call you Priests in spite and scorn, who would be your Priests to sacrifice you, if that God's providence by the civil & military sword, did not protect you, & Black coats who would (were it in their power make you like the Priests of Ceres, by a 
* Tunicam quam initiationis die induerant, novam nunquam eruebant, quoad tandem lacera gestari, amplius nequiret. Lud. de Vives in Aug. de Civ. Dei l. 7. c. 20.  ragged, or like to Bedlams, by a naked beggary brought upon you) while you have leave to wear them (though many weary of the contempt of them, and some fearing peril by them, have put themselves into other colours) let them mind you as (mourning habits) of your sad condition, first and most by sin, and then of the bitter fruits, which God many times serveth up, as a second course to those, who use to glut themselves with sweet meats.  
Give me leave I beseech you (not as a Diocesan, or provincial Inquisitor, to put upon you any Visitation Articles: or as a Canonical Informer, to present you for any crime or excess which I knew by any one of you, I would rather cover it in charity, then discover it with Scandal, but to be your remembrancer, admonitor, or (if that be too much) Petitioner, praying you to examine, and consider with yourselves, whether you have not been too much addicted to ease and delicacy of life, whether you have so ordered your own, and your Wives and children's, and servants conversation (so fare as in you lay) as by them to set an imitable example of sobriety, piety, modesty, and gravity before their eyes, whose ears you fill with instructions and directions in all moral duties, whether you have not been more remiss and indifferent in public and common concernements of Religion, then in your own particular interests, whether you have accounted your Parochial Incumbencies as burdens, & Pastoral charges to bestow your vigilance and diligence upon the souls of your People, or as Benefices whereto you intentively apply yourselves, for your Benefit and advantage in this World, taking the oversight of the flock, rather for filthy Lucre, then of a ready mind 1 Pet. 5.2.  
Whether you have made yourselves known to be the Disciples of our Saviour, by that Christian character of his john 13.35. Of mutual love one to another, and have not rather uncharitably censured and estranged yourselves from your Brethren, for very small, and mere problematical dissentings in opinion, whether with David Psal. 119.136. you have bewailed the wickedness of others, especially theirs, whose duties and sins are of nearest affinity and offence to your own, It may seem very strange, that an heathen Pharaoh, should be so favourable to his Priests, that in a time of extraordinary dearth, he would not suffer their lands to be sold, as the lands of his other Subjects. Gen, 47.26. That Jesabell should be so free and bountiful, as to feed 400 false Prophets at her table 1 Kings 18.19. 
In his Apology for D. Featly called Sacra Nemesis Sect. 10. p. 163.  That the Jewish Priests and Levites, (of whom many were more lewd, than I hope are most of you) enjoyed Tithes, and many other emoluments, amounting to a fare greater value, than all the revenue remaining to the Ministers of England, and were never deprived of them from Moses to Malachy (for the space of 1038 years) That in the time of the Bishops in every Parliament since the Reformation (as a late Writer observeth) there hath been a Bill put in against double Beneficed Ministers, pursued with all vehemence and eagerness but ever stopped with a cross Bill against Impropriations, that then the great scandal and aggrievance was Plurality, and Nonresidence, and the great business of Religious Christians, to buy Impropriations, for encouragement and support of Incumbent Pastors, That now on the contrary, in this age (pretending an higher degree of reformation, and a greater zeal of propagation of the Gospel) the cry should be up so loud, to put down all set and certain maintenance of all Ministers, even of those who out of conscience, have refused Pluralities, (when by the favour of Patrons they were pressed to accept them) and by the Law of the Land were allowed to enjoy them, and who are most constant, and conscionable in discharge of their duty of Preaching twice a day to their single charges: and lastly, That Godly persons (such as many would seem to be, and that may be divers are, though in this point exceedingly misled) should join with the profane and covetous whom God abhorreth Ps 10.3. To make their portions fat with the spoils of the Ministry, and that this should be so impetuously pursued, by way of petition to the Parliament, as if it were the first and principal work they had to do. This is it, which may make us first admire, and then with Rebecca to inquire of the Lord why is it thus Gen. 25.22. May it not be, because the Lord looks for, (but finds not) more proficiency towards perfection of us of this generation (according to our greater means, and clearer light) than he did of those who served at the Jewish or Popish Altar, or of such Protestant Clergy men, who have altered the office of an Evangelicall Minister, from fishing for men, Mat. 4.19. to fishing for preferment, and his conversation, from the simplicity and Godly sincerity of the Apostle 2 Cor. 1.12. to a subtle and ungodly plausibility, to humour and please men more than God, what ever that is (for which God hath raised this storm against us) let us beseech him to show us the means whereby it may be calmed, and to help us effectually to apply them, that his displeasure may be appeased towards us, and that our ways may so please him, that our enemies may be at peace with us. Prov. 14.7.  
There be some of our Tribe who take it not for a Tempest but for such a favourable Gale of wind as may blow them some good, or at least not blast them or do them any hurt: and of these I find three sorts. 1. Some have their portion of Tithes in such small and Scattered parcels that they hope for more, but fear not less, by taking away of Tithes. 2. Some have the less need to be gatherers of Tithes, because having gathered Churches in Cities or great Towns where many of their Church members are Rich and bountiful to them, I have heard it from a very honest Citizen who (though none of the Richest) gave (for his part) 101 a year, and so many more joined with him in such contribution to their Minister, as made up no less than 3001 a year, which was paid him with love and cheerfulness, and this he had without any great expense either ordinary, or extrordinary, wherewith country Benefices (consisting most of Tithes) are heavily burdened. 3. Some who having an elder Brother's blessing in their portion of such revenues, are willing to give up Tithes upon fair hopes given them that a more quiet, & comfortable provision will be made for them for by some they be excepted against as causes of much contention betwixt a Minister and his People, to whom I shall say something which doth jointly and something that doth severally concern them. 1. That which is of common concernment is, that none should regard his own particular interest, so as to prefer it before the common good of able and Godly Ministers in General and it for the common good both of the Generation present, and of posterity, that Tithes be continued (as is sufficiently proved in the Resolution of a doubt concerning the Alienation of Tithes from Ministers added to Sr Henry Spelmans larger Treatise of that Subject, Printed by Philemon Stephens An. 1653.) 2. And severally I say 1. To the Minister who is tuck up to so short an allowance in Tithes, that by Tithes (more proportionably distributed) he may be like to have a more competent allowance allotted unto him, than any way else. 2. For those who are better maintained without Tithes it must be consideed that the number of such is but small, and few places there are in these times (wherein many men's estates are so decayed and their opinions so diversified) which have a competent number of men, who for their Wealth are able and with good will would be ready to support a learned, and Orthodox Minister, with any congruity to his condition, in regard either of his worth or of his charge, & in some places they are geneeither so poor, so profane or so like these plundering Petitioners, that a good Minister may be more like to be starved then maintained among them, Yea there are some of those, who have refused Tithes, and cast themselves upon the Benevolence of their People upon fair offers from them who have been put to complain not only of the cooling of their affections, but of their breach of promises made unto them for their covenanted pentions.  
Whereupon they have concluded that Ministers must have their maintenance by a legal right or else (for the most part) it is like to come short of the Levites allowance. Judge. 17.10. Thirdly to such as have sufficient subsistence by Tithes, which the Laws allow and maintain as their Right; I say they should not be willing to change it if they might have as much, or more, with more ease, and quietness in another way; Naboth would not part with the Vineyard which was the Inheritance of his Fathers, though Ahab offered him a  for it. 1 Kings. 21.2. For it is better to enjoy a revenue of an ancient and well grounded Title, then to take a new one of another kind, though of greater value. It hath been a project of some men (where in some Ministers have acted their part) 
M. H. P.  to reduce all Tithes to a common stock, or bank, to be dispensed by Commissioners, and Committees, or some other public Officers, from whose hands Ministers should receive yearly stipends in a proportion, which they call a competency of which an eminent Preacher saith thus.  
A Competency, what is that and who shall judge of it? now the good Lord keep his Clergy from the vulgar competency, I speak what I know, and I speak it with a wet face, and a bleeding heart. I know Preachers of excellent parts that spend their strength in the Pulpit, who cannot lay out 50 in 5 years upon Books, but they must fetch it off the Backs, or out of the Bellies of their poor Children, call you this a Competency, well, if we deserve no kindness, yet do us justice, let us have what your fathers gave us. 
Mr Rob. Harris now Dr Harris Presid. of Trin. Coll. in his Sermon on Isaiah. 38. called Hezck. Recovery.   
Thus he Preached above twenty years ago, when neither thousands nor hundreds appeared in a Petitionary way to or for the taking away of Tithes.  
And if than it were thus, how much worse would it be with the most of the Ministers of this Nation, if their own Right taken from them, they were to be stinted by some State officer, what they should have, and at what rate they should live.  
In short, the inconveniences, and evil consequences of this change, from an Ecclesiastical to a Political Title, are neither few nor small. For  
1. It cannot be good for the Minister, to change either his paymaster, or his payment, and it is sittest, that he whose work he doth, and whose servant he is, should pay him his wages, God is his Master, and the wages he assigns for his work is Tithes, which he hath not only ordained, but every year by his blessing on the creatures provideth for him.  
2ly Since Tithes are by the production of the Divine benediction, they make both a more Honourable, and more comfortable allowance, than a money pension arising from trade and commerce can be, wherein there passeth much sin betwixt the buyer and the seller Prov. 20.14. In this respect, the Country Minister hath somewhat to cheer him up against the disparities, betwixt his condition, and theirs who officiate in the City, which I have experimentally observed, having exercised my Ministry, both in London and elsewhere, in London I had much and comfortable communion with many worthy and well minded Citizens, many friendly and free invitations and entertainments, freedom from public Taxes, the Parishioners of their own accord paying my part as well as their own; In the Country, I have found it quite contrary, yet there also I confess is much difference; for in some places I have met with Godly & ingenious people, who have used me as well and respected me as much as I could wish, in some others I have felt the worst of that wicked proverb Pinch on the Parson's side in unjust and unproportionable assessments & other such injurious usages, as a Samaritan would scarce put upon a Jew, or a Jew upon a Samaritan.  
3. The Minister's maintenance by Tithes being according to the Measure of God's blessing upon the whole, is most equal in respect of them that pay, and him that receiveth Tithe, whether the increase be great or small, they proportionably share in gain or loss, and when there is a plentiful crop, as the quantity is advantageous to both, so when it is scant and short the value of it by a dearer rate of the measure maketh some amends to both, and so it may best serve for all times (whether they abound or abate) which is not to be expected from a stinted Pension for  
4. This Pension of the Minister must either be changed many times as Laban changed the wages of Jacob, changed not by diminution as his was, (for if he had increased upon his changes, jacob would not have remembered it as matter of aggrievance) but by augmentation, or it will be much to the prejudice of poor Ministers many ways, in regard of the different rates of things in several ages whereof see many observiable instances with their proofs in the Resolution of the doubt forementioned as of 20 mark a year at one time enough honourably to maintain a studdent in the Inns of Court and this a charge only to be borne by the Sons of Noble men, 
Resolution of the touch of the alienation of Tithes p. 56.  and 10 marks a year sufficient for a Vicar to maintain himself, and to keep hospitality when a quarter of Wheat at the dearest rate was twelve Shillings, and the lowest sometime but one Shilling, and a man might buy a Yoke of Oxen for a mark which whether we refer it to the Plenty of provision, or paucity of People or scarcity of money wherein the later ages most abound, because it is continually digged out of the Earth, and seldom buried in the earth again, (what ever might be the cause and sometimes altogether might concur) it may reduce the Minister to straits, if those things he must necessarily use increase in price and his pension like a Dwarse grows not at all.  
5. The change of Tithes into state pentions is like (though it be pretended to make for the Minister's ease and comfort) to prove extremely troublesome and oppressive to him, for Ministers will be put in many places to take a part of their own portion for a favour, which hitherto they might wholly claim and recover as their right: the charge of the new Officers of this design will eat up a great part of the Tithes of each Parish and when a Minister cometh for his pay they will tell him perhaps money is not come in, or laid out to others that come before him or were worthy to be served before him, and will weary him by long & tedious attendances (with such an intent as Felix had when he sent for Paul the oftener before him, hoping that Money should be given him of Paul that he should lose him. Act. 24.26.) That they may dispatch of his business when it hath been daily a great deal too long already.  
For such ill dealing some Ministers had just cause to complain of some Committee-men of the late Parliament because when they had augmentations assigned them by the Parliament, they could not obtain them without great diminution, by their charge of jornies, and long waiting upon them before they could get their due from them, which if the prizes of corn and other necessary provisions, should rise and their pentions should fall short or but be at a stand might half undo them; of this kind I have heard strange relations, and those by such honest men that they are not to be thought more strange than true. This I know that when I had an order by Authority of Parliament to receive a sum of thirty pound from a Committee in London, and had as many friends and friendly incitements as I thought sufficient, to quicken them to expeditious payment, I was so long put off, that having no jeasure to wait any longer, I left my suit to the solicitation of a friend, who after many addresses and disappointments but at last procured the payment but with the defalcation of six pence in the pound, which yet I took the better because I heard others had sped much worse with such crooked fingered Trapezites.  
6. We have cause to fear as bad dealing by these new Projectors, for Mr H.P. hath told us, That by this checquer work of Church Revenues the state may have a stock ready upon any great occasion of Public affairs, and if the State please not to pay in the money they borrowed who shall compel them? And what if the State should be behind with the Soldiers in their Pay, and they should seize on these Ecclesiastical Treasuries for their Arrears, As— how shall poor Ministers do, if that be pleaded against the payment of their Pensions? By such a trick as this, were the Boors of Holland cheated by the Prince of Orange who told them, 
Phil. Trelayne in his Treatise of the Undeceiving of the People in point of Tithes. p. 26.  if they prospered in their War with the King of Spain, they should pay no Tithes to their Ministers, and in the mean time that the Tithes should be taken up toward the maintenance of the wars, but when the Wars were brought to a good issue, and they expected to be exempted from the payment of them to any; they were told they should Pay none to the Ministers as they had done formerly, but that they were such a considerable Revenue that the State could not well subsist without them.  
7. But if we account it no credit for our country to be like those crafty Merchants of Holland, but mean fairly to manage the maintenance of Ministers (chiefly for their ease and Benefit (and if the intent be so, we despair of the event to be answerable to it) though at first the trusties of this Ecclesiastical Treasury may be chosen for their prudence and integrity, or may in policy (to gain reputation to this ne Project) endeavour to give as much content as they can in such an office to Plundered Ministers, yet in after times the Trust may be put into their hands, who have as hard hearts to Godly and Orthodox Ministers, as these two troops of Petioners against them.  
8. If we look abroad into other Churches of the reformed Religion, we may observe (besides that we now noted of Holland) their sad condition by taking Tithes from them, and their just and passionate complaints of their penurious pentions, as of Luther in Germany, Calvin in Geneva, Knox in Scotland. For the first Luther saith I have only Nine old sexagenas, besides these there comes not an halfpenny out of the City to me, or my Brethren, There is need of the eloquence of Pericles to wrest little more from them, which (if as all) is paid with a Malignant mind. 
Ego pro me● Stipendio annuo tantum novem antiquas Sexagenas habeo praeter hos ne obulus quidem aut mihi aut fratribus e civitate accedit. Luther. Tom. 2. Epist. Fol. 131. B. Periclea Eloquentia opus est ut vel pauxillum emumgas quod tamen satis maligne praebetur Luth. in Gen. 31. Tom. 3. Operum at. Fol. 33. A.   
2. 
Verisimile est etiam tune neglectos fuisse doctores & verbi Ministros, quae tamen turpissima est ingratitudo quam indignum est enim fraudare victu corporali eos a quibus animae pascuntur non dignari terrena compensatione a quibus caelestia bona accipimus. Calvin. comment. in Epist ad Galat. cap. 6. v. 6. Videbat Apost. ideo negligi verbi Ministros quia verbum ipsum contemnebatur fiert enim nequit si verbum habetur in pretio, quin Ministri quoque honest & liberaliter tractarentur deinde his astus est satonae alimentis fraudare pios Minisros ut ecclesia talibus destituatur. Ibid. See more of this in his Comment on Gen. 27. v. 32.  Calvin saith It is like that then (thatis) in the Apostles time the Doctors and Ministers of the word of God were too much neglected, which is a most vile and filthy ingratitude, for how unworthy a thing is it to defraud him of Corporal diet who feeds their bodies with Spiritual, and not to vouch safe a terrestrial recompense for celestial receipts.— The Apostle saw that the Ministers of the Word were neglected because the Word was contemned for it. It cannot be (saith he) (if the Word be held in good account) but the Ministers will be Honourably and liberally dealt withal, Besides it is the subtlety of Satan to withhold from Godly Ministers sufficient means that the Church may be deprived of the fruit of their Service.  
3. For Mr Knox, of his discontented mind, at such a mutation of Minister's maintenance, to that which I have observed elsewhere, I will add only this. 
M. Knox in his Epist. to the Bishops & Ministers of Scotland added at the end of S. Henry Spelmans larger Treatise concerning Tithes. Print. 1647.  How a competence may be provided (saith he) except by restoring the Church to her Rights (that is quite contrary to taking away of Tithes) I do not see what this Right is, if I should stand to define and justify it, here I should exceed the bounds of an Epistle, many of this time have cleared the point sufficiently. I could add much more of his sort, but his example is mine admonition not to exceed in that kind.  
Let their misery, be a monitory to all Ministers, which may be threefold.  
1. Not to give any consent or countenance, to deprive themselves and successors, of that salary for their service, which in the wont way they may receive, rather as the blessing of their heavenly Father, (for such is their maintenance by Tithes) then as any Beneficence of man, though he be at pain to till the ground, 
Mr Knox in hss Epist to the Bishops & Ministers of Scotland. Aug. 3. 1571.  and at cost to sow the seed: If men will spoil (as a Godly and Famous Minister of Scotland said to the Ministers his Countrymen) let them do it at their own peril, but communicate ye not with their sins of what strate soever they be, neither by consent nor silence, but by public protestation make this known to the World, that ye are innocent of such robberies, which will ere long, provoke God's judgement upon the contrivers thereof.  
2. To commend this cause to God, with prayer and fasting, that he would be pleased to guide the spirits of the Committee and Parliament, so to debate and determine this great doubt (and yet no great doubt if it were not for great concupiscence, of the World, and great slighting of an Orthodox and regular Ministry) as may be most agreeable to the gracious will of Almighty God, and to happy progress of the Gospel.  
3. If any of you single, or by associated counsels, and endeavours can in any warrantable way, hopefully set on foot and prosecute any likely means, to incline the minds of the Committee and Parliament to establish Tithes, (ratified by so many Parliaments, and never yet condemned by any) that your delay not to do it, since they that are on the destructive part are vigilant over all advantages, if not violent to advance their project to speedy effect.  
Ob. But have their not been many acts of Parliament, wherein the Rights and Revenues of the King, Bishops, Deans and Chapters have been confirmed, and notwithstanding that, are they not now all confiscated, alienated, and put into other hands.  
Ans. They are so, but that is, because they have taken away the Offices of Kings, Deans and Chapters, on which those Rights and Revenues were founded, and the foundation digged up, the superstruction cannot stand as before: But yet the State hath declared none intention to put down the Ministry, and I hope never will do.  
Ob. But if we appear zealous in this cause, it will be said we are covetous, and as we have been accounted contentious with the State, for the settlement of them.  
Ans. If not content with the 10th, we should encroach upon any of the nine parts of the Parishioners, they might call us covetous, as we may call them, f they deny or detain the 30th from us: But it is no covetousness for a man in a just and reasonable way to require his own, but rather a matter of duty, because if he have not his due, he cannot maintain himself and his Family, and if he be not careful to provide for them, the Apostle judgeth him a denier of the Faith, and so worse than an infidel, 1 Tim 5.8. Nor is the fault of contention to be imputed to Tithes, more than to the purchasing of Lands, taking of Leases, making of Jointures, or other conditions of Marriages, or then to borrowing and lending, or any other civil contracts, concerning which more suits are raised then about Tithes, and if there were not, it is not the fault, either of Tithes or of the Minister, but the People's, there being of them (in most places) ten who would covetously detain them, for one that will conscientiously pay them. And if a man be put to go to Law, as the Lender to sue the wicked borrower who payeth not again Psal. 37.21. He is the contentious person, who will do no wrong, or will do no right without suit, not he that being necessitated to it, flieth to the Law, or Lawmakers for refuge and protection. Besides as the provocation to that is not the Parsons, but the Parishioners fault, so it is the greater, because he can have no fairer probably occasion for it. And therefore it was the manner of a Religious 
* Capt. R.W.  Captain, (a true Cornelius of mine acquaintance) when some of his Neighbours entreated him to go with them to their Minister, as a Mediator for composition of their Tithes, to tell them, there was no need of any mediation for this matter, for the Parson neither will, nor can do you wrong, unless by taking any part of your nine parts, and if he will not compound with you, at your rate, give him the tenth in kind, and so shall you be sure to give him no more, than his due.  
Ob. But when we have done what we can the Parliament will do what they please 
* So said K. james in his Speech in the Star Chamber. An. 1616. p. 553. Operum in Fol.  for (as the old Treasurer Burleigh was wont to say) he knew not what an Act of Parliament would not do in England.  
Ans. Though they have power to do what they will, and so much is said of a King, and somewhat more, Where the word of a King is, there is power, and who may say unto him, what dost thou, Eccles. 8.4. Yet we must hope in the exercise of the supreme Authority, they will make their Justice, and goodness, as apparent unto us, as their Power and Greatness.  
Ob. We might hope so, if there were not many thousands, who solicit them against us, as was noted of the former Petition, subscribed with many thousands of hands.  
Ans. Though there be Thousands, who (being as opposite in their principles, as new light, and old darkness, like Herod and Pilate, reconciled against Christ) combine against us, the one sort out of an erroneous antipathy, to a standing, fixed, and Orthodox Ministry, the other out of an impious contempt of the power of Godliness, both out of an unconscionable concupiscence of having more than their own, yet if the case of Tithes were rightly stated, the drift and scope of the alienation of them from the ministry generally nnderstood, and a course taken to procure hands to a Petition for the continuance of them, according to their ancient Right, and countenance would be showed by them, who are in Authority, to such as subscribe it, I doubt not but the greater number of the most true believing, and Godly living Christians of all ranks, and states throughout the whole Nation, would appear against the many millenary complainants, and every thousand of those, worth ten thousand of these.  
Ob. Yet it may be in the Committee concerning Tithes, (who thereafter as they represent the cause, with favour or offence towards us, will have a great influence upon the Votes and determinations of Parliament) we have but a few friends and among them, are many military men, two Major Generals, eight Colonels, and one Captain, who will be like to slight us, because they have obtained so many Victorious successes, by Sea and Land.  
Ans. First, Though we know not of many friends, we may have more than we know of, and shall (we trust) have yet more, when our case is throughly known, and duly considered.  
2. For the Military men, I can say somewhat upon mine own certain knowledge: at the Committee for Plundered Ministers, 
Colon. Fleet-wood now commander in chief over Ireland.  I found more favour from one Colonel (whose name I then knew not, and I thought he had not known me) then of any, yea or of all the rest, (one ancient friend excepted) though at that time they met in an extraordinary number.  
3. They are too wise (seeing though they have had many glorious victories, their work is not wholly done, and yet perhaps may be long in doing) to slight the whole Body of the Ministry, and those who adhere to their just Interest in this particular.  
4. That their advances against their enemies may not remove them from the solid basis of holy humility (besides which, they can find no sure or safe footing any where) I shall make bold to mind them of what a zealot of theirs hath written of the Army in his Hist. 
Mr. I. S. in his Epist. to all true Engl. men prope finem.  Anglia Rediviva, Or England's recovery. But we would least of all be thought by this History of things done, to fix unconquerableness and unvariable success upon this Army, that were to dare providence to undo us, we know we are as soon broken as made up, as soon flying as conquering, we desire therefore friends not to believe the Army shall do more, because it hath done so much, and that it cannot be conquered, because it hath conquered, but that it shall be still victorious, while God is in it, and no longer. And he will be in it and with it, so much the longer, as they keep the closer to the Military rule of the Emperor Aurelianus, as Flavius Vopiscus relates it. 
* Si viris Tribunus esse, imo si vis vivere, manus militum confine nemo pullem alienum rapiat, ovem nemo contingat uvam nullus anterat. Segetem nemo deterat, oleum, salignum nemo exigat; Anon suam coutentus sit. De praeda hostis, non de lacrymis provincialis habeat. Flau. Vopis. in Aureliano.  If thou wilt be a Tribune, nay if thou wilt live, contain thy Soldiers in their duty, Let no man take so much as a sheep, or a chiken from another, nor let him tread down the Country man's corn, or exact of him oil, or salt, or wood, but be content with his stipend, and if he add to it, let it be by the spoils of the Enemies, not by the tears of the Provincial Subjects. Yet was this Emperor though so precisely in it, but an Heathen, would it not then seem a prodigidesigne on's of injustice and Impiety in Christian Governors, whether Civil or Military, if they should make no scruple to spoil all the Ministers of their own Nation, of their due maintenance, whence they are most anciently, and most Lawfully possessed, and that not for the present only, but for perpetuity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.31.  
And if that hitherto we have said, albeit it seemeth very good and most just in our eyes (though not in ours only) should in theirs seem otherwise who are to judge our cause, and so their determinations should dash all our hopes into despair of help from them, we may yet comfort ourselves, if we have done our endeavour to uphold the right of Religion, in the maintenance of the Ministry, (for their poverty will breed contempt of the word of God, and that contempt Atheism.) For mine own part, what ever the issue be of this great debate, it shall not repent me to have done something, (as the suddenness of the occasion would permit) towards the discovery and prevention of this grand sacrilegious oppression of us, and I shall not cease humbly to supplicate, and importunately to solicit the Almighty Majesty, with my heartiest prayers, that he will be pleased to clear his clouded countenance towards us, and to cheer up our hearts, by making our cause, and our persons more gracious in the eyes of our Governors.  
And if after all this our God see it good, either to chastise us for our errors, or to exercise our patience and humility by poverty and contempt (according to that of David, I am a poor man and lightly esteemed. 1 Sam. 18.23.) We may yet in respect of men hold up our hearts, and our heads with the Heroic Aphorism of Luther, 
* Insultat Nobilitas nostra miseris Pastoribus Ecclesiarum. mihi autem dubium non est futurum esse, ut unus pius & fidelis Pastor, centum talibus Nobilibus anteferatur. Luth. in Psal. 121. Tom. 4. op. Lat. Fol. p. 429.  Our Nobility (saith he) insult over the miseries of Ministers, but I doubt not but a time will come, that one Godly and Faithful Pastor, will be better accounted of, than an hundred such Noble men.  
We fear not any such disdain from any either Noble or Ingenuous Gentleman; the scorn we may expect is rather from such as have so little worth in them (either for wit or Grace) that we might be more displeased at their respect (as Antisthenes was when hearing that the Wicked men commended him he said he was afraid that he had done something ill, that such as they speak well of him,) then to be troubled at their contempt (especially for poverty) since even Heathens by the light of Nature and experience have observed that those who have deserved best have had the least part of the wealth of the World.  
But for us as we have more precious Promises. 2 Peter. 1.4. as we are Christians then ever the Heathens heard of, out of which we may draw comfort against every cross, so as we are Ministers if we be reduced to an indigent condition we must (though we do not monopolise the word Cleros or Clericus) make especial use of that title to ourselves which common use rather than peculiar Right hath appropriated unto our calling as Hierom expoundeth and applieth from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek which signifieth lot or portion are men called Clerks (saith he) either because they are the Lords lot and portion, or because God is theirs: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grece, sors Latin appellatur: propterea vocantur clerici vel quia de sorte sunt domini vel quia dominus sors (i.e.) pars Clericorum est: qui autem vel ipse pars est domini vel dominum partem habet talem se exhibere debet ut & ipse qui possideat dominum & possideatur à domino. Hieron. ad Nepot. de vita Clericor. Tom. 1. p. 13.  he then who is the Lords portion or hath the Lord for his portion (saith he) must show himself such a one as possesseth the Lord and hath the Lord for his possession.  
If the Lord be our portion we may be as Paul saith as having nothing yet possessing all things. 2 Cor. 6.10. For God is all in all. 1 Cor. 15.28. And if we be his Portion we must be admonished, and may be comforted with the words of the Apostle Heb. 13.5. Let your Conversation be without Covetousness and be content with such things as ye have, for he hath said I will never leave thee nor forsake thee. And so with him I leave you who is Almighty to Protest you, and Alsufficient to furnish you with what his Wisdom knoweth to be most convenient for you.  
From Oxford Aug. 9 1653. Your Sympathising Brother Theophilus Philadelphus.   

ERRATA.  
PAg. 6. l. 4. r. since p. 8. l. 33. r. commentatour p. 8. l. ult. r. have p. 10. l. 3. r. Anti-christian. p. 14. l. 27. r. Word. p. 17. marg. r. sacra Nemes. p. 31. r. propose.   

The former Petition presented to the Parliament july 16. 1653. Examined and Convicted of Impiety and Injustice.  

SECT. I.  
BEfore I meddle with the matter of this Petition I have somewhat to say to the men that drew it up or subscribed it, and that must be to distinguish: for being 
* This Petition with many thousand hands was presented to the Parliament on Sat. 16 of july 1653. See Merc. Polit. nu. 163. p. 260.  many thousands of them, as the Reporter gives in the account it is not probable they were all wholly of one mind in this matter, or all of them well affected to the Parliament.  
For we know that the most of those who are zealots for the taking away of Tithes, are worst affected many ways: every covetous man would be glad of any occasion to save or gain, to take up with the angle, to catch with the net, to gather with the drag, as Hab. 1.15. Every profane person who hateth to be reform, will be very well pleased to take or keep any thing from the Godly Minister, who reproves his ill manners, and who will not permit him to profane the Sabbath, 
john Spietlehouse in his vindication of the Army for their late dissolution of the Parl. p. 9  nor to take the Sacrament of Lord Supper to his own condemnation. Every Royal Episcopal and ceremonial opposite to the present Ministry will be willing to keep back the Tithe, seeing their own Clergy are out of Office, (as Mr Spittlehouse observeth) and of how many of these may we say (without such a lavish confidence, as Solomon noteth to be the property of a fool) that they are either well affected, or adherers to the Parliament, as the Title specifieth.  
2. There are some who pretend to Religion, whose principles are very unsound, denying first Tithes, and then the Ministry, or first the Ministry, and then Tithes, (the one for the other, Tithes that they may starve the Ministry, and the Ministry, that they may feed themselves with Tithes) and then Scripture. I could name the man, whose consciences was extremely cramped against the payment of Tithes, yet had he it so enlarged and loosened, that he would have farmed the Parson's Tithes of his Neighbours lands, in hope by the bargain to save his own.  
3. Some would have Tithes taken away from the Minister, but not from Impropriators, to that purpose was a Petition presented to the Lord General july 4. 1652. 
The Armies Diurnal, nu. 187. p. 2832.  (from divers said to be well affected persons in the County of Lincoln) with respect and reservation of other men's Rights (i.e.) of Impropriators.  
4. Some though they Petition against the payment of Tithes, are so well minded to the Ministers of the Gospel, that they would have them allowed an Honourable and Comfortable maintenance, whereof more in the answer to the latter Petition.  
5. The Petitioners we now are to deal withal, without all Justice, would have Tithes taken away from Ministers, and without all mercy, would have no set or certain maintenance set up in stead thereof. To this though it may be thousands have subscribed, I hope of many of them that they are like those who were deceived by Absalon, followed him in the simplicity of their heart (knowing nothing of the depth of his design 2 Sam. 15.11.) being ignorant of the contrivers of this petition, and not apprehensive of the evil event, if they should prevail in it, with an implicit faith in their good meaning, who were more active in that put their hands unto it, as divers have done, without reading what they subscribed, being told but some, and that the least offensive part of the contents thereof.  
6. Some would have those, who are possessed of the nine parts to have the tenth added to them, and,  
7. Some would have all so alienated out of private hands, as to be made up into a public stock, at the disposal of the State, of which two last, I have occasion to speak particularly in another place.  
From the Petitioners with their different desires and designs we come now to the Petition itself, which we shall not need to set down entirely altogether, since though handled severally, the reader may make up a perfect copy of it, taking it along as it is marked, distinguished by a different character, for more distinct consideration, and more punctual application. I shall divide the Petition into 1. A Preamble. 2. The motion of the Petitioners. and 3. Their motives of obtainment. 1. Of the Preamble.   

SECT. II.  

The Petition.  
For as much as the original ground, of our many years burdensome Wars and Miseries, hath been from the Encroachments, and Innovations, which have been made and enforced upon the People, at the pleasures of some men, ruling merely according to their will, and power.   

ANSWER.  
THis part of the Preamble, penned as a preparative to the removal of the pretended oppression of Tithes (the only thing which in particular the Petition complaineth of) is so fare from making way to what the Petitioners would have, that it rather affords matter of defence to the cause they oppose, for they complain. 1. Of Burdensome Wars and Miseries. 2. Of the original ground of them. 3. That ground is said to be Encroachments, and innovations enforced upon the People. 4. Those Encroachments and Innovations they charge upon those, who at their pleasure rule according to their own will and power.  
1. For Burdensome Wars and Miseries: If you mean by Miseries, such as commonly come by Wars, as in reason they may, for as men are mustered for War, so are Miseries mustered by War, payment of Tithes is neither War, nor any Military misery produced by it, but rather the contrary, for when War makes waste of all, as Joel 2.3. (speaking of an Army of enemies) The Land is as the Garden of Eden, before them and behind them a desolate Wilderness, yea and nothing can escape them: There is nothing left to be tithed, and we have seen by sad experience in our own Nation, Ministers driven from their charges, people plundered of their horses, where with they should till their ground, their corn, hath been trodden down or eaten up by the Troopers, and the Tithe could not be had where nine parts were gone, or not be much where they were much diminished.  
2. Nor was the matter of Tithes ground or cause of the Nations quarrel, no war was raised, nor a sword drawn, nor a blow given, either for, or against them. All men know, and the Petitioners annot deny but that the visible grounds and causes of the War, were of another kind, which had no affinity at all with payment of Tithes, or takiug of Tithes, I say visibly, for secretly and out of sight, some might, and happily did engage on a side, with such minds as they had, who said, Let us take the houses of God in possession. Psal. 83.13. hoping to have their share in a parcel of Tithes as others had in the Bishops, and Deane and Chapters Lands.  
3. For Encroachments and Innovations, the taking of Tithes is neither. Not an Encroachment, for an encroachment, is an unlawful intrusion into the right of another, particularly where Rights are situate in vicinity, the taking of Tithes is no such thing as shall be showed in due place, especially as it is brought in this Preamble, as a ground or cause of our Nationall War. Much less can Tithing be called an Innovation, since it hath the prescription of about 3599 years in the World, and in this Land hath been received and practised before the Conquest, and drawn along downward to this present age.  
4. Nor is the tenure of Tithes dependent upon the pleasure of such as rule merely according to their own will and power (prerogative like) for Tithes have been Authorized and Established by many Parliaments, wherein no arbitrary power can be exercised.    

SECT. III.  

The Petition.  
And for as much as those many victories, mercifully vouchsafed by Almighty God, in approbation of his cause, hath not been obtained at a low and easy rate, but as through a Sea of blood, and all kind of miseries, whereof we have had a large proportion, thereby rendering the cause more precious to our thoughts.   

ANSWER.  
HEre 1. They make mention of our manifold victories. 2. Of the means by which they were obtained, the vouchsafement of Almighty God. 3. His meaning by that mercy to show his approbation of that cause which prevailed. 4. The price the success hath cost, not being obtained at a low rate, but as through a Sea of blood, and all kind of miseries. 5. Their own participation of them, in a large proportion. 6. Their more precious estimation of the cause for that reason. And what is all this, or any of this, to the taking away of Tithes.  
1. We have had many victories, thence it may follow we may be able to put down Tithes but not that it is a matter of duty, or justice so to do.  
2. The means whereby these victories were obtained, was the Mercy of God vouchsafed. If so, we have cause to conceive that mercy was vouchsafed, because the Parliament so soon as they were Assembled was respective of God's servants making it 
a May Hist. Parl, L. 1. p. 78.  their first care to vindicate distressed Ministers and afterwards 
b So in the Letter M. Speaker to the Moderator of the general Assembly of Scotland, written by the command of the Commons Assembled in Parl. Aug. 3. 1648. p. 8.  Augmenting their Maintenance out of the Impropriations of Bishops the Estates and Revenues of Deans and Chapters and out of the impropriations of Delinquents which they bought out and settled upon Churches that wanted maintenance to a very great value, rather than that this Mercy was afforded that Ministers might be reduced to a more miserable condition, than the meanest labourer in the land, who for the work he doth may recover his wages in a course of law, which as these Petitioners would have it, Ministers may not.  
3. If his meaning in that mercy were to show his approbation of the Cause (as I believe it was) yet we may be too hasty to conclude that God likes out cause, because we like our success against our enemies. By the wars between the Israelites & the Benjamites Jud. 20. That cause must be justly considered, and if so, no man can advisedly say it was any part of God's intention by our victories either to Ratify or Nullify any claim, or right, or title to Tithes which was no part of the contestation betwixt the Parliament and the King's party nor betwixt the English and the Scots or Irish, no more than it is now betwixt the English, and the Dutch.  
4. Whereas they say these victories were obtained, as through a sea of blood and all kind of miseries though their Hyperbole swells high, yet will it not I trust be able to drown the ancient Right of Minister's Maintenance, while the Appeal is made unto them who will act by the dictates of their one judgement, and conscience and not by the passionate expressions of men.  
5 For their own participation of the bloody miseries of war in a large portion, sure they have survived their sufferings we cannot conceive how that should concern the Minister's portion save that if it were as soldiers their receiving of pay for their employment, is a warrant for us to do the like for ours 1 Cor. 9.7. Who goeth a warfare at his own charge?  
6. If as they say this renders the cause more precious to their thoughts, (though for Gods and their Country's sake, they should more highly value it for their own) we kmow not why the price should be so much increased upon us (above all the free borne subjects of this Nation, that we and our successors must lose all our deuce assigned for our duty, and settled upon us in Right of perpetuities, by many reiterated laws of the land wherein we live, while others enjoy what they have, whether by Gift, or purchase, or Inheritance without impeachment.    

SECT. V  

Petition.  
And whereas among the rest of the aggreivances of this Commonwealth, the unlawful Antichristian, and unsupportable oppression of Tithes and forced maintenance is not the least, by which our Consciences are ensnared, our estates destroyed our persons imprisoned daily, for that which hath no foundation nor warrant from Christ or his Apostles, throughout the whole Word of the Gospel.   

ANSWER.  
Until now the Petitioners said nothing against Tithes, directly or indirectly, though they meant their preamble should make way for their main charge, which now comes in so full, that if it could be as fairly proved as it is fully spoken, I should think it worth, I say not of a sea of blood as they phrase it but not of a drop of Ink, to be bestowed on the defence. But here is nothing but odious, and exasperating words without any matter of Truth and Weight to bear them up, which tumbled out in a disorderly passion, will require a more methodical disposal of them before I answer them, as thus.  
Their exceptions against Tithes, are Negative, or Positive. The Negative. 1. That they are not lawful (i.e.) there is no Law for them. 2. That they have no foundation nor warrant from Christ or his Apostles throughout the whole Word of the Gospel. 2. The positive are that 1. Against both 1. Against piety, because they are Antichristian. 2. Against charity, because they are oppressed with a term of aggravation, unsupportable oppression, and this they say of all constrained maintenance, as well as of Tithes, their proof of this oppression is twofold, 1. By them their Estates are destroyed. 2. For them their persons imprisoned daily. 3. Against both piety, and charity, the charge is, that thereby their consciences are ensnared.  
1. They say, Tithes are unlawful, the word [unlawful] may be taken two ways, 1. For that which is against Law, so are all the breaches of any express and formal Law, whether it be of precept, or prohibition, in this sense, I do not think they mean that Tithes are unlawful, for than they would have said, that Tithes are against the law of God, which if they had said, they could never have proved. 2. For that, for which there is no Law, and in this sense, I take it, they take the word [unlawful] for that Answers that they say that they have no foundation nor warrant etc. And can they say that Tithes are unlawful, or that there is no law for them, when the Law of God is so clear for them in the Old Testament, from the first Historical, to the last Prophetical writer, and the Law of man is so much for them, as to imprison their persons, who contumaciously stand out against the payment of them.  
But there is no foundation, nor warrant for them, from Christ and his Apostles, throughout the whole word of the Gospel, To which I answer, 1. That the full resolution of this objection which is made by some, as much against the Christian Sabbath or Lords day, as against Tithes, would require a large discourse, if it had not been fully Answered already by others, whom I have named in the Epistle Dedicatory: but 2ly I therefore briefly answer. 1. That neither Christ nor any of his apostles have said any thing against Tithes, which doubtless they would have done, if there had been so much evil in them, as those Petitioners heap up, against them.  
2. That Christ speak rather for them, at least for a constrained or forced maintenance, then against them where he faith Mat. 5.17. He came not to destroy the Law (meaning chief the moral Law which afterward he vindicateth from the corrupt Glosses of the Jewish Doctors) he virtually ratified his own Law of Tithes and that of Solomon Prov. 3.9. Honour the Lord with thy substance, & with the first fruits of all thine increase. Because as some learned Expositors take it, he ratified the eight Commandament which fobiddeth not only robbing of men but of God, of which sin God passionately Complains Malac. 3.8. And where our Saviour taxeth the Hypocrisy of the Scribes and Pharises for being curious in the Tithing, Mint, and anise, and Cummin omitting in the mean time the weightier matters of the Law, he approoveth of what they did for Tithing. Saing these things you ought to have done, and blames their omission of what they did not Mat. 23.23. & Luke 11.22. And where he sayeth concerning the Apostles pains and pay The Labourer is worthy of his hire 7. He meaneth that their maintenance was not a benefice of Alms but a recompense of Justice; and if so who will be so unjust as to detain that which is the Spiritual labourers due, by civil Justice constrained to pay it.  
3. For the Apostles let Paul, speak 1 Cor. 9 from 7. to the 14. verse, Who goeth a Warfare any time at his own charges? Who planteth a Vineyard, and eateth not the fruit thereof? Or who feedeth a flock and eateth not of the milk of the flock? Say I these things as a man, or saith not the Law these things also, for it is written in the Law of Moses, thou shalt not muzzle the mouth of the Ox that treadeth out the Corne. Doth God take care for Oxen? Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should blow in hope, and that he that thresheth in hope, should be partaker of his hope. If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? If others be partakers of this power over you, are not we rather?  
Do ye not know, that they which Minister about holy things live of the things of the Temple, and they which wait at the Altar are partakers with the Altar. Even so hath the Lord ordained that they which Preach the Gospel should live of the Gospel. Upon this last verse Even so hath the Lord ordained. etc. 
* Mr. Trapp in 1 Cor. 9.14.  an ingenuous and religious contemplatour, bringeth in this note as from another: As they of old lived of the Altar, by Tithes, so Ministers now, how else will men satisfy their Conscience in the particular quantity they must bestow upon their Ministers, the Scriptures speak only of a Tenth. Let them that deny it show us another ordinance of God for the maintenance of evangelical Ministers: In the mean time they cannot but confess, that God would hate the Ministers of the Gospel, as well provided for as the Ministers of the Law, and this by ordinance, and that by good Congruity, as a Learned expositor though a Papist well collecteth. 
* Si enim Ministris Antiquae legis atributum suit à Deo jus ex suo Ministerio vivendi quanto magis aequum erat idem jus à domino constitui pro Ministris novae legis Estius in 1 Cor. 1.14.   
If so, than it is not in the power of men, to cast out what poor Pittance they please; they must live of Gospel's maintenance, and claim what they have, of right, as by his appointment who might have taken 9 parts for his own service, and left only a 10th to those who deny it, or grudingly pay it; 
‖ Quid faceres si novem partibus sibi sumptis tibi decimum reliquisset? Aug. de Tract. Serme. 219.  And what conld they do more or worse, if God should deal with them after that manner. Besides the same Apostle showeth that Ministers should have an honourable maintenance, Let the Elders that rule well be counted worthy of double honour, especially those that labour in the word and Doctrine. 1 Tim. 5.17. But if they have no better allowance then Free-will-offering, in most places they shall rather meet with double contempt, then with double honour, and he would not have them only honourably but plentifully provided for, else how should they be able to keep hospitality which he requireth, 2 Tym. 3.2. where among the qualifications of an Evangelicall Bishop, one is, that he be given to hospitality, which that he may do the better, what he prescribeth to the Galathians, must be observed. Let him that is taught communicate unto him that Teacheth him in all good things. Gal. 6.6. That is not contribute to him as an Alms, but communicate as in a way of commerce, or exchange of Carnal things for things spiritual, as later interpreters after Oecumenius observe. As than it is they Ministers duty to make the people, partaker of spiritual things, so it is their duty to return unto them carnal things, as the Apostle resolveth Rom. 15. v 7. And where both live under an Evangelicall Magistrate, the people may be as well constrained to do their duty, as the Minister his. I might here urge Heb. 7.26. and out of that place collect a stronger argument for the continuance of Tithes, as a right to the Evangelicall Ministry, than any out of the New Testament can be framed against them, but because that is sufficiently done by 
a D. Jones Com. in Heb. 1, 2, 6. p. 161.  Dr Jones in his Commentary on Heb. 7.26. and more largely by 
b D. Slater in his Book of the Ministrs Portion à p. 18. ad 38. Print. 1623.  Dr Slater, in his Book of the Ministers portion, and by the latter so sound, as that he is unanswerable, as a Learned Doctor forementioned testifieth of him, in this particular especially I will forbear to insist upon it.    

SECT. V  
THeir Negative objection answered, we come to the Positive.  
1. Against piety because antichristian. Tithes are so many years Anticristian that they cannot in their original be Antichristian. (i.e.) so long before Christ that they cannot be from his opposite who was since Christ.  
2. Suppose the Pope to be Antichrist (which divers late writers besides Papists 
* The examiners of the Confession of Faith of the Assembly Ch. 25. p. 274. &c  though I make no doubt of it.) And Papists who make him their infallible Guide Antichristian, and we took the practice of Tithes immediately from them, it will not follow thence that Tithes are Antichristin no more than that the old Testament was Jewish because the Ancient Christians had it from the Jews, nor the old and new Testament both of them Popish because we received the whole Bible from the papists, since it was an especial providence of God, to make them both keepers and deliverers of the same divine Word, by which their heresies are confuted. 3. In Antichristian Doctors and Papists, we must distinguish betwixt that they deliver as men, as Ingenuous, Learned, and moral men, as Christians, and as Antichristians: First, as men they are endowed with the light of nature, and natural Conscience, which in a good measure, teacheth the difference betwixt good and evil, and inclineth to the choice of the one, and eschewing of the other, as we read Rom. 2.14.15. 2. As Learned and Moral men, they have been Authors of many profitable Books, of Histories, and Tongues, and Arts, Philosophy natural and moral. 3. As Christians, they acknowledge the Old and New Testament, and divers of them have made Learned Commentaries upon them. 4. As Antichristians, they maintain many errors against the true faith of Christ. Now for Application of this distinction, though whatsoever cometh from a Papist, may before it be tried, be suspected, yet what they do or write, under the three former notions, is not simply to be denied or refused for their sakes, but only what may be referred to the Fourth denomination. The want of this caution, Valentinus Gentilis leave 
* Quod ecclesiae reformatae adhuc in fide Trinitatis cum papistis convenirent B; llar. Praefat. in lib. de Christo Toms 1. p. 271  Geneva because he found that they agreed with the Papists in the Doctrine of the Trinity, and the want of this distinction and Application, hath led many inconsiderate Christians, both into the same and other dangerous errors in our days. 4. It may be more Antichristian to deny Tithes, then either to demand or pay them, for as some hold, there is an Antichrist in man 
* The examination of the confession ch. 15. p. 178. & joseph Salmon a member of the Army, in his Book of Antichrist in man. Printed for Giles Corbet 1649. in 80 p. 4.  and this Antichrist, is the fleshly wisdom, the spiritual Serpent, that a man is deceived by the wisdom of the flesh, the Carnal policy of the Creature. Now no doubt this wisdom and Policy, will dispose the men of this World, to save their Tithes if they can, and to cavil, and put in all the rubs and demurs they can, against paying of them, especially if they be men who have lately purchased, and are now become owners of Lordships, who before our late Wars, would have been glad of a Tenantship in an ordinary Farm, this Antichrist, will spur up these to use all possible means they may, to have their Manors Tith-free. There are another Sect of Antichristians newly sprung up, a sort of Familists, and Quakers, of whom some say, 
* Christo. Feake, john Simpson, Geor Cockain, Laurence Wise, in Epist. before the discovery of mystical Antichrist containing an examination of many Doctrines of the people called Quakers in Yorkshire, for Tho. Brewster 1653. p. 42.  They are fare worse than those gross and Popish Antichristians, who live in the midst of Antichrists Babilonish territories and dominions, these Antichristians doubtless, agree with these Petitioners in condemning of Tithes, since they deny propriety and inequality of men's Estates in so much that some of them are not free to be Tenants to other men.   

SECT. V  
The next positive objection is, that the taking of Tithes, is against Charity, because that it is Oppression, and that in a grievous degree, unsupportable oppression, destroying their Estates, Imprisoning their Persons daily.  

ANSWER.  
NO oppression at all, therefore no unsupportable oppression, for what is taken or kept from them? Is it not tithe to which they have no more title than Ministers have to the 9 parts, which they possess: for if they be Landlords, they never bought the 10th: if Tenants they pay not for it, by either fine or rent; the 10th being reserved as the Ministers particular portion, unless it be alienated by way of impropriation; and then also it is of a distinct title, and tenure from the other parts of the years increase, and this distinction, is as ancient as Collation or distribution of the Land of Canaan among the Tribes of Israel. and in this Nation, when all the lands of England were the demesnes of the King, within a little of eight hundred years ago the Church was first endowed with the Tenth, and then the remaining 9 parts disposed of assigned and confirmed to the Nobility Gentry and other Subjects of the Kingdom. Were the Israeltes (God's peculiar people when by the miraculous goodness of God towards them, they were first possessed in the land of Canaan put under the yoke of unsupportable oppression, and kept under until Malachy for a thousand years together, the contrary is most clear by Gods emphatical expostulation with them in the 3d of Malachy, A part whereof is that they brought an oppression upon themselves, yea and procured a curse upon the whole nation Mal. 3.8.9. By their unfaithful dealing with God and his Ministers in this matter, and their only way to be delivered from that curse, was to pay their Tithes better than they had done, and so it should be fare better with them, for then God promised That then he would open the windows of heaven and power out a blessing, that there should not be room to hold it, and that he would rebuke the devourer for their sakes that he should not devour the fruits of their ground nor their vines cast their fruit before their time. There be that feign such a difference and feign would make it good betwixt their state of the Jews and ours as that might be an oppression with us, that was not with them, but their conceits are groundless, and for such are discovered by the Authors forementioned, which if they be too large for the Petitioners to read, let them but be at the cost of 3d to buy a little book called the Undeceiving of the People in Point of Tithes, Printed for J. Clarke in Cornhill 1653. And at the pains of reading but 15 leaves in 40 for it ariseth not above the account of 30 pages, and they shall find it sufficiently confuted; and for our own Nation they may see it in pag. 16 of the same Book that it is well toward 800 years making the computation from 855, to the year current 1653 since Tithes were Collated on the Church of England, and have the English all this while been so dull and stupid, as not to show themselves by some memorable act notoriously sensible of such an unsupportable oppression? Until within these last halfscore years? May it not be matter of wonder that the chief patriots of this Nation when they contested with the King for Rights & privileges, and against the oppression of the prerogative power, the Council of State, the Star Chamber, High Commissioners Consistory Courts never brought in this grand aggrievance, this unsupportable oppression of Tithes, and that where the People were perhaps by the Craft of some counterfeit Joseph Ben Israel stirred up in hope to have each of them a share in the spoils of the ministry, to petition against Tithes to the last Parliament as many of them did, that they could not make appear to them, when they were thought to be most sincerely set to promote the public good of this commonwealth, that there was any such in jury or oppression in them.  
But the Petitioners say our Persons are imprisoned upon it daily, meaning for nonpayment of Tithes, to which t may be answered. First, that it seems not probable sure, such as deny the payment of Tithes find more and greater friends, either to keep them from Prison or deliver out of it, if they be committed than others in former times have done. Secondly, if more be imprisoned now then have been, it may be, because being made more obdurate in their error and more contumacious against the Justice of the Land than they should be, and then meek spirited, and religious Christians would be, whereto they are the more animated by some eminent in nothing but in rash censuring and peremptory prattling, confidently foretell that Tithes will down, must down, shall be down, and they dare engage an hundred to five upon it. But their groundless presumption and precipitated predictions, shall not make us suspect the prudence sincerity and justice of the Parliament.    

SECT. VII.  
The Third and last general objection positive is that Tithes are against Piety and Charity both: by ensnaring their Consciences, which we must conceive to be in that taking of Tithes, being (as they mistake it) unlawful, Antichristian, &c, they are by such severity as is used to recover them, tempted against Conscience, to make payment of them.  

ANSWER.  
IF the case were such with the Petitioners, as it is with the Reformed Protestants in France, who are forced to pay Tithes to Popist Priests, for the service of Antichrist, they might have some more apparent cause of complaint, for oppression by Tithes, especially in respect of Conscience, but they very well know, that they without scruple of Conscience, may lawfully suffer, what another without wounding of his Conscience cannot offer to them, and the Petitioners, if they could deny these for a while, until they had made a just difference betwixt Conscience and Worldly lusts, they would never think it lawful for them, to withhold the Tithes until an Officer lay hold on them, to bring them to prison, for refusing to pay it. Suppose the State should make an unjust War as they judge of it, and make Military Assessments to maintain it, when they know they shall be forced to pay their part, if they withstand it, will they think it their duty in Conscience (rather than submit) to stand out to Imprisonment. This is of a much contrary savour, to that meekness and patience, which our Saviour commands unto his Disciples practice Mat. 5.40. when he faith unto them, if any one will sue thee at the Law, and take away thy Coat, let him take thy Coat also. May we say in like case, not so Lord, I will go to prison rather than to part with either, of such a mind he seemed to be, who not long since, being demanded the Tithes which he never denied, until he was denied to be the taker of the Tithes of the Minister from his Neighbours) said he would rot in prison before he would pay them as he had done, which all men who know him, conceived (though he made profession of an higher strain of Religion than the World could teach him) to be the dictate rather of Covetousness then of his Conscience, for he might have suffered without offence for that, what the Law had ordered in that behalf or if his sufferings which patience, and silence might have employed his consent to what he accounted to be Antichristian or any way unlawful, he might have paid the Tithes with an express profession or protestation of his Judgement and Conscience (more truly his conceit & concupiscence) against it and how could he doubt had not greediness of gain bemisted his eyesight that he might with good conscience have parted with so much of his own estate, (undoubtedly his own) rather then to go to prison for non payment of that which the Law resolves to be the right of another man. Doubtless if conscience were not blinded with a pin and a Webb of worldly mindedness it would dispose a man to a doubtful ease, rather to part with some of his own Nine parts for fear of doing wrong rather than to invade and lay violent hands upon the tenth. Upon this ground was set up the payment of Mortuaries as a supplement or satisfaction for such Tithes as through Inconsideration or Oblivion might be unpaid, or detained from the Parson, in the Parishioners life time, and it was called a mortuary, because it was to be paid at the death (not that he might be prayed for when he was dead, to ease his soul of the pain of Purgatory, as some have ignorantly imagined) as 
* Lindwood Fr vinc l. 1. tit. de consuetud. cap. Statuimus. Fol. 14, 15, 16. Selden of Tithes cap. 10. p. 287. Altar Damascenum majus. 450, 451. Non remittitur peccatum nisi restituatur oblaturm. Aug. Ep. 54. Mared.  Authors of most credit have reported, the rise, and use, of such extraordinary payments. I shall not need now, to answer the scrupling or ensnaring the conscience, in respect of Judaisme, as if Tithing were a typical Ceremony abolished by Christ. 1. Because the Petitioners have neither said expressly, nor by intimation, any thing thereof. 2. Because the wisest of those who are adversaries to the payment and taking of Tithes, have least to say with any probability or appearance of an objection, under the title typical Judaisme.    

SECT. VIII.  

The Petition.  
We are therefore emboldened in Conscience towards God and you, to present these our just desires, for the welfare and preservation of the Commonwealth, which will be established by righteousness, and therein implore your serious endeavours, that this unjust oppression of Tithes and forced maintenance, may be abolished, as a testimony of your resolution, to instate this Commonwealth in all their just rights, and Liberties, and in so doing, you will engage the hearts of all honest and Godly people of this Nation, who have been bowed down under this oppression, and all being disengaged from corrupt and selfe interests, will cheerfully adventure their lives and Estates, for your preservation, and the Nations Peace, being the just end of our War, the proper and long hoped for fruits of Righteousness, bringing glory. to God in discharge of your trust to him, and to this wearied Commonwealth, in losing the bonds of wickedness, and setting us free from Antichristian tyranny.   

ANSWER.  
Here are many things of several sorts jumbled together, by the Petitioners which must be reduced to a Logical Analysis, that they may be distinctly answered, though by them confusedly composed or put together, we shall martial them in this method, the whole containeth two principal parts. 1. A Motion. 2. The Motives subjoined to procure it such acceptance and success as they desire.  
1. For their Motion, it is, that the Parliament would use their serious endeavour, that this unjust oppression by Tithes, and forced Maintenance may be abolished. As motives hereto, they make it matter, 1. Of Conscience, 2. Of Justice, 3. Of Piety, 4. Charity, 5. Of Prudence. 1. Of Conscience, for Conscience toward God and the Parliament, moved them to present the motion unto them. 2. Of Justice, for they call it their just desire, and make freedom from Tithes, one of the People's just Rights and Liberties, and the just end of our War, and the discharge of trust reposed in the Parliament. 3. Of Piety bringing glory to God. 4. Of Charity, in easing them, who have been bowed down under this oppression, and setting them free, from the yoke of Antichristian tyranny, and bring succour to this wearied Commonwealth, and a means of its welfare and preservation, in losing of the bond of Wickedness. 5. Of Prudence, hereby you shall honour yourselves, by giving testimony of your resolutions, to instate this Commonwealth, in all their just rights and Liberties.  
2. You will engage all the hearts, of all the honest and Godly people of this Nation, who being disengaged from corrupt interests, will cheerfully adventure their Lives and Estates for your preservation, and the Nations peace. This being the sum of their desires, aims, and hopes, we shall now make a more particular and punctual answer thereunto.  
And First, of their motion they implore, Their serious endeavours, that this unjust oppression of Tithes, and forced Maintenance may be abolished. That it is neither Oppression, nor Injustice, for Ministers to take Tithes of the People, and to require them according to the Law, hath been made manifest before, that it is a Forced Maintenance, is their fault, who will not do right unless they be forced to it. But whose Maintenance do they mean, whether the Ministers only, or theirs also, who live upon, and are maintained by Impropriations, they cannot in reason except against the one, and accept of the other nor should they think the latter, an oppression, rather than the former, unless because there are more of them, then of Impropriations: and on the other hand, they should less grudge the allowance, of those that labour for it as Ministers do, than those that labour not, but if they intent the taking away Tithes from all that claim and receive them from the people as their right: then I demand of them, 1. Whether that either or both of them shall have any thing given them as a valuable consideration, for that which is taken from them, they seem to incline to neither, for with them both, the one and the other are unsupportable oppressions, so fare they are impartial, if so they may find it, a more difficult matter, to take away Tithes, than they are ware of: For though Ministers obliged to an higher degree of self-denial than other men, for the things of this World, and having a right to Tithes, but for term of life, and no heirs or successors in sight, to lay hold on the interest that is taken from them, may quietly suffer themselves to be deprived of them, and some endowed with a greater measure of grace, may be affected, like to those Religious Christians, who took joyfully the spoiling of their goods. Heb. 10.34. yet Lay-Impropriators, being about 
* Of 9000 Live in this Kingdom, there are above 4000 so castrated by Sacrilegious Impropriators. So he who writes in an Apology for D. Featly in a Book which he calls Sacra Remiss. Sect. 10. p. 63. Sir Henry Spelman reports the Ministers to be but 3845 that is 55 fewer than the former number yet a great one. Sir H. S in his Apology for his Book De non temer. Eccles. p. 10.  Four thousand, many of them, noblemans and Gentlemen civil corporations and others, besides Colleges in both Universities, who account their right in tithes, as sure as land of Inheritance to themselves, their heirs, executors and Assigns, will not be so tame if they be taken from them, unless by a just and satisfactory rate, they be purchased of them, the cost whereof will amount to so great a value, as may puzzle the wisest heads how to find out any way, without a fare more insupportable oppression, than these Petitioners complain of: to redeem them from the hands of those who at present are possessed of them, and if that could be done, and were done, and the Ministers portions taken from them, as if they were stolen goods in the hands of Felons, without any recompense or certain means of temporal subsistence, how abominable and scandalous, partiality and tyranny would that appear to be, to all truly Religious and Conscientious Christians.  
A Second query to be resolved by them, may be this, whether they intent, that the Tithes should be taken from the present owners of them, and the right, and the disposal of them, devolved into the hands of Feofees or Committees Authorized by the State, to receive them, to set or let them, and the moneys made of them, made up into a common stock for public use, if so, such a course may give them more cause of complaint for oppression, than the Minister ever did or could do, since they will have to do with their superiors in power, who may make them pay what they please to impose, and they may impose more than is right, upon the wrong report of some malicious neighbour, who may overrate their portion, besides some quick course may be taken with them, for speedy payment, perhaps before hand (as in some other cases) so that they shall not have credit enough, to run behind in Arrears one year or two, as many are wont to do with their Ministers: or whether they would have every one, who hath a right to the nine parts, to be endowed with the tenth also, which heretofore they had not, if this be their mind, they will show themselves no good friends to the Parliament, nor to many of these, who in most doubtful and dangerous times, have most faithfully adhered to them, since by the spoils of the Ministry, those generally shall be most gratified, who wish no good success, nor prosperity to the public affairs, until Royalty, Prelacy, Ceremonies, Superstition, the Service Book, confused Communions at Easter, Mad and Pagan Revels at Whitsuntide and Christmas, as Papists or Pyetide, as some Anti-papists call it, be restored.    

SECT. IX.  
NOw from their motion and their meaning in it, to their motives, which we will take in the order premised.  
The First is, their consciences towards God and the Parliament. Conscience towards God? To rob God of his right, when they should honour him with their own substance Prov. 3.9. And the labourers in his harvest of their hire, that crying sin james 5.4. Is this Conscience? If it be, it is of too near affinity to theirs, who think it matter of Conscience, and think they do God good service in killing of his servants, joh. 16.2. And was it their duty, a duty of Conscience, to petition the Parliament, to Vote the Ministers into a miserable condition (by taking from them and theirs their maintenance) whom they ought to protect in all their just rights and Privileges, as well (if not more tenderly, than any Subjects of th●s Nation: Is not this such a Conscience as the Jews had (such in intention, but I trust will never be such in success) when they stirred up devout and honourable Women, and the chief of the City of Antioch, and raised persecution against Paul and Barnabas, and expelled them out of their coast. Act. 13.50.  
Their Second motive is, that it will be an Act of Justice to take away Tithes, for as they justly desire it, so should the Parliament in justice grant it, restoring to the people, their just rights and Liberties, according to the just end of our War, and the trust they have undertaken: Wherefore they cannot fail without injustice. And all this is just nothing, since the justice of the Ministers cause against the Petitioners Criminations, is already sufficiently cleared in Section 6th.  
The Third motive is taken from Piety: To take away Tithes will bring glory to God, as they conceive it, but they are as much mistaken in the end, as they were in the beginning of their malevolent motion, Conscience stirred them up to Petition, and in Petitioning their aim was, and the end of their desires, if not denied, would be the glory of God, as much belike as it was to the glory of King David, to have his Servants beards cut, coats curtailed by Hanun the Ammonite, 2 Sam. 10.4. their piety in this is much like their Conscience, as but now was observed.  
4th Motive to induce putting down of Tithes is, that Charity requires it, for it will be a lifting, and holding up of those, who are bowed down under the oppression of them, a setting of them free from the yoke of Antichristian tyranny, a bringing of succour to this wearied Commonwealth, and a means of its welfare and preservation, a losing of the bond of wickedness. To all these particulars, I have formally or virtually answered before, so that I need do no more here, but to direct to their place of refutation, which is Sect. 6.   

SECT. X.  
THe 5th Motive is such as that it requires a distinct consideration by itself and it is a motive of prudence, if the Parliament upon their Petition will use their serious endeavours that this unjust oppression of Tithes may be abolished. 1. They will give Testimony of their resolutiou to instate this Commonwealth in all their just Rights and Libertyes.  
Where the Petitioners seem to make Ministers no part of the Commonwealth who (besides their Spiritual Ministry towards the Souls of men are both a considerable portion of the whole and bear a larger portion in public payments, than other men.  
2. For that they intimate that by taking their estates from them they shall give testimony of their resolutions to instates this commonwealth in all their just rights and privileges, the quite contrary will be a clearer & a readier Inference for hath not the Parliament as good Authority, and may they not with as much justice take away the means and revenues of other Subjects of this Nation, as well as of Ministers, and rather because many by treason may forfeit their Lands and inheritances from themselves and their heirs; but the fact of a Minister cannot transmit the guilt of such a fact or forfeiture upon his successor. Because he is not in his predecessors Loins, as the Child in the Loins of his Parents Levi in the Loins of Abraham, and all of us in the Loins of Adam & it may somewhat scruple the Consciences of a Christian to impoverish the Ministry because their destitution may produce great detriment to the progress of religion which whosoever dares violate will not stick much at an act of Ministry in secular matters Dionysius made bold to rob the Temples of his heathen Gods of their Rights and ornaments, and when he had done so he set them to sale in the open Market wheereby when he had made up a great sum of money, 
* Ferunt sublata de fanis in forum protulisse & per praeconem vendidisse exactaq, pecunia edixisse ut quod quisque à sacris haberet id ante diem certum in suum quidque fanum referret ita ad impietatem in Deos in homines adjunxit injuriam. Cicero de natura Deorum l. 3. P. 255. Nu. 63.  he made proclamation, that all he had sold, should be again restored to the Temples from whence he had taken them, and so saith the Roman Orator, who reports the story. To impiety against the Gods, he added injustice towards men, yet to give the Devil his due, it seems he was more loath to stand-guilty of Sacrilege, then of simple theft, for he so ordered his cheating traffic, as in the last account to make his Subjects rather than his gods to be loser's by the bargain.  
And whereas these Petitioners, so press the putting down of Tithes, as an earnest of instating the Commonwealth, in all their just Rights and Liberties, by which they mean not the representative of the people Assembled in Parliament, but particular Subjects, it may be a leading case for them, to lose their Rights and Liberties, and when all are set free from Tithes, at that gap may break in, as it did in Germany, the Levelling 
* Bonorum communitatem humanitati cum primis esse consentaneum. Sleyd. comment. l. 10. prior.  Community, which takes away all bounds of propriety, where walls and hedges, locks and bolts, will not be endured, as being injurious encroachments upon Christian liberty, and therefore 
* Factum est ut vulgus ab operibus atque labore desisteret & qua quisque re careret ab aliis qui abundabant etiam invitiis acciperet Jbid.  it may be lawful for those that have strength enough in their hands, to break down such partition walls, and to break up locks and bolts, and any thing that stands betwixt them and their due limited Liberties, so it was believed and practised, by such as the Devil stirred up to hinder, and to slander the work of Reformation in Luther's time, with this community of Goods, they held an equality of 
† Ex dignitate sunt omnes aequales Sleyd ibid. 51. 64.  persons, and then what is the Landlord better than the Tenant, and why should he Labour and Sweat, far hard, and wear poor apparel, that his Landlord and Landlady, may live as idly as the Lilies of the field, which may far as deliciously as the rich glutton, Luke 16. and be as gloriously arrayed as Herod Acts 12. yea why should he pay a fine or a rackrent, and he and his Family rise up early, sit up late, eat the bread of Carefulness, not only to uphold their idleness, luxury, and bravery, but their vain pastime, gaming, hunting, hawking, and so give his money to maintain Cards and Dice, and his children's bread to dogs, and their flesh to nourish birds of prey, and though such mutterings be but the wicked issue of Satan's Conjunction with humane corruption, for it is the undoubted will of God, and a special part of his divine providence (without which the world would soon fall into horrid confusion) that there be degrees of prelation, and subordination, of pre-eminence, and dependence betwixt man and man, in respect of wisdom power honour and riches.  
But yet we must take heed that by one unrighteous principle and practice we draw not on another, and truly from the denial of all set maintenance to Ministers to the denial of fines and rents to Landlords there is but a very little way of distance, and the passage from them to these is down the hill, for though both be very ungodly and unreasonable, yet upon such tenets as are now given forth the pretence of oppression may be more colourably pleaded against fines and rents and harriots and services of Tenant to the Landlord then against Tithes to the Minister and if these Petioners should prevail in their motion for the one it would be a motive to others to hope that they may be freed from the other also, and so fare the Devil hath driven on the design of boundless liberty amongst us already, for there be some of those new Antichristians before mentioned who arenot free to be Tenants to other men, 
* Examination of the Quakers Doct p. 42.  that is they have such a latitude of Christian freedom that they cannot put themselves into so narrow & servile relation as tenantshippe beings with it.   

SECT. II.  
THe other motive of prudence to the abolishing of Tithes, is that in so ding the Parliament will engage the hearts of all the honest and godly people of this Nation who have been bowed down under the oppression and who being disengaged from Corrupt and selfe interests, will chief adventure their Lives and States for their preservations and the Nations Peace.  
Where there are two particulars which deserve distinct consideration: the one who will be engaged to the Parliament upon the taking away of Tithes, the other how fare they will be engaged.  
For the first they say all the Godly and honest of this Nation who are bowed down under the opression of Tithes, and disengaged from corrupt and selfe interests where they bring in the Godly people with two qualifications of little affinity one with the other, for to be disengaged from corrupt and selfe interests, very well agreeth with the sincerity of of the most sound hearled Christians, but to say that those who account Tithes such a burden as to be bowed down under them if they speak it either of all, or of greater number of the better sort of men is as hard to be proved, as easy to be spoken, for very many truly religious men are rightly informed and well persuaded of the Right of Tithes and pay them as deuce, to which they are obliged by Justice and conscience, and many of the wiser sort of Godly persons account it their privilege to have the Ministers maintained by Tithes whereto they have an ancient and a legal Rightand that they are not put to it as the Christians are in France, to give them pentions out of the nine parts besides the payment of the Tenth, to Popish Priests and hold it a privilege and liberty of an English Subject if he have a son sit for the calling of the Ministry to breed him up to that calling, and that when he hath bestowed cost upon his education to that purpose, and he is both furnished with gifts, and employed in a Ministerial office that he should have beneficium propter officium the wages assigned to the work and though the number of Ministrs be much less than the roast of the Nation, (as among the Israelites, the Levites were not as some mistake the matter the tenth or twelfth part of the posterity of Jacob, but not so much as the sixtith part of the descendants from his Loins) yet they are a very considerable part of the Common wealth who in any public charge pay a 'bove the portion of other men as hath been noted before, and have a capacity and opportunity to serve the State more than is incident to the condition of other men, not only in the time of peace but of war also: I had it from a Courtier of good credit, that the last king, when a Cour-chapline 
* Dr R.  was rather popular then Courtlike in his Preaching, & his Sermon relished more for the People's right then of the King's prerogative that checking him for it, told him he looked for as good service from his Clergy in the Pulpit, as from his Army in the Field, and he meant it not only by their prayers (as his Grandmother did when she more feared the prayers of John Knox and his Disciples then an Army of 20 thousand 
* Mr Trap in Acts 10.4.  men) but by their instructions and persuasions of the People. There are yet enough ready to bear witness and worthy to be believed in a cause of weight who well remember that the Ministers who have been of a contrary Judgement to these Petitioners in point of Tithes) have done such good offices to the Parliament and the Army, with the People as (to speak modestly without upbrading of either) might render them more capable of their protection then of their opposition.  
The other particular is, how fare they will be engaged, they say they will cheerfully adventure their Lives and Estates for the Parliaments preservation, and for the Nations Peace, viz. in so doing that is if they will use their serious endeavours that the oppression of Tithes and forced maintenance may be abolished it is much to be feared as before hath been touched, that the Petitioners here are not disengaged from corrupt and selfe interests, since some of them hope thereby to gain that which the Minister must lose but for the condition of their engagement in so doing. It was held a very politic caution in the 3d Article of the late Nationall League & Covenant that they who took it were no further bound to preserve and defend the King's Majesty's person and Authority then in the preservation and defence of the true Religion and the Liberties of the Kingdom. So that if he set himself against either of these the engagement did not oblige to his defence, so their engagement being but conditional in so doing if the Parliament will not do so as they would have them, they are discharged from adventnring themselves or estates for their preservation and the Nations peace, there was never such a capitulation put upon any Parliament, nor ever was the Nation's peace put upon such unequal and unreasonable terms. But say the Parliament, should assent to their proposal, would that content and quiet them, would they not move for somewhat more, which the Parliament might conceive to be much worse for the Nations welfare, and therefore in prudence and conscience, must think it fit to be denied, there be some to whom the Answer of Sir Walt. Raleigh to Q. Elizabeth may be applied, who when she asked him when he would give over his begging, he told her Majesty, not till she gave over giving: So some are of such unstable spirits, and boundless desires, that they make the obtainment of one favour, the inducement to move for another, and if they sped in never so many, they are all lost in the last, wherein their humour is not satisfied.  
But it will be a great deal too much to grant what they move for, in their present Petition, for besides the knot for the lawfulness of Tithes, by Scripture and reason, especially for a settled and certain maintenance (which cannot be expected without constraint) it will not consist, I humbly conceive, with the prudence of the Parliament (after they have incurred the offence of the Royal party, by putting down Kingship, the Prelatical, by putting down Bishops, Deans and Chapters, the superstitious party by putting down the Service-Book, the Profane party, by putting down Stage-plays, December Saturnals commonly called Christmas holidays, and carnal sports and recreations on Sabbath day.) by gratifying them herein, to give just cause of discontent, to all Regular and Orthodox Ministers of the Land, and to all those who are for a set, certain, and sufficient maintenance for them, which I am confident, is the mind of the most and best of all the people of the English Nation.  
If it be said, that by taking Tithes from the Ministers; and in giving them to the People (though they constitute no other Maintenance that may be required and procured by force of Law, for one they shall lose, they shall oblige hundreds. I answer, though it would be a great beneficence from the Parliament to the people, to give them the Tithes they never had in Right, nor in possession, by these Petitioners complaint of them, as unsupportable oppression, they would learn to take them, not as favours, but as just Rights, since they are bound in justice to free them from, or if they should apprehend them as free-will-offerings or donatives that would work upon them, but for a very little while in any way of grateful resentment, since their manifold Antipathies, under the Tithes now mentioned (being in them mightily predominant above all ingenuity) would soon bury it in the grave of oblivion, or stifle it with a stronger sent of malignant disaffection toward them. Whereas if they were kept up as the constant Revenue of Incumbent Pastors, as the souls of the people, as well as the bodies of Ministers, might be better provided for, so the State might have better service from them both, of which something hath been said, which the Reader may remember, and apply to this point, though I do not repeat it in the place.   

SECT. XII.  
There remaineth only one prudential motive more, besides the common formality, And your Petitioners shall &c. And that is, Thus will your light break forth as the Morning, and your righteousness shall go before you.  

ANSWER.  
HOw necessary it is, that the Parliament should be, as we hear they are, much in prayer, and that all the well affected of the Nation, should hearty pray for them, not only that no corrupt ends, and self interests of their own, may dispose them to act otherwise, then according to the rule of truth and justice, but that they may not, by any importunity of subtle insinuations, be swayed from their own sincerity, to serve the partial and pernicious designs of other men, such a one is that of the Petitioners, as not only against Tithes, but against all forced and constrained maintenance, whereby they plausibly pretend, that it will be, a means to bring glory to God, a way to the welfare of the Commonwealth, that thereby it will be established by Righteousness, and that then the light of the Parliament, if they use their serious endeavours to abolish Tithes, will break forth as the Morning, and their Righteousness go before them.  
Before we believe any of this, we must believe the Jews were not deceived, when they imputed their prosperity to their burning incense to the Queen of Heaven, & pouring out Drinke-offerings to her. Jer. 44.16, 17. Whereas the truth was, for that wickedness (as the Prophet tells them, from v. 22. to 26. of the same Chapter, all their calamities under which they groaned, came upon them. We know not then, how from such injurious acts, as the Petitioners propose and plead for, to foretell such fair and favourable effects as they promise, except as Micajah said to Ahab in an Ironical sense, Go against Ramoth Gilead and prosper. 1 Cron. 1.5. So the result of what hath been said on both sides in this matter, might be given up to the Parliament, as in a summary conclusion in this manner.  
Though Pharaohs favour were such to his Idolatrous Priests, that in a time of extraordinary dearth, he would not diminish their means, but made a reserve or exeption of their Lands alone which were not alienated, as the Lands of his other Subjects Gen. 47. v. 21. Though the sacrificing Priest of the old Testament had a liberal allowance allotted them by God, though the Apostle Paul in the New Testament held the Ministers of the Gospel, as worthy to be maintained as the Ministers of the La, and that it was but a small matter v. 9 That they who sow Spiritual things should reap Carnal things though Popish Priests have Tithes paid nuto them, not only by their own disciples, but by the Protestants of France (albeit they also bear the charge of their own orthodox Ministers by giving them pensions) though in the time of the Prelate's tithes were generally paid even to the Idle and scandalous Ministers & that according to the Law of the Land (for Easter deuce were not to be detained from them, unless upon a due and orderly conviction they were put out of office) though many of them rich and being qualified to hold plurality of Benefices with care of Souls, yet now, when the Ministers be neither Heathenish, Popish, nor Prelatical, though you have so fare reform them as to make them more entirely Incumbent upon their Spiritual employments by debarring them of the exercise of all civil offices, and now though the iniquity of the times by multiplicity of errors and heresies makes more need of Learned and Orthodox Ministers, and more work for them which will put them to more charge of books to be furnished for that work though they have done faithful and profitable service for the commonwwealth for which some of them have been paticularly thanked by the Council of State, not withstanding all this now take away the Tithes, and let them have nothing as they may claim as their Right to maintain them. And what you take from them bestow upon those who hate both you and them and thereby give the occasion to insult over their poverties who would not bow to a compliance with their superstitions or profaneness. Let them be spoiled of all they have that they be tempted to perplexed thoughts for their future provision what they shall eat or what they drink, and wherewith they shall be clothed and to dishonest shifts as the unjust Steward was and in the next generation (by inhuman persecution worse than Dioclesian's) for want of means to feed the Ministers, let there be want of Ministers to feed the People. This shall make much to the glory of God for the Welfare, Peace and Preservation and prosperity of this Nation. It shall bring in the bloody Irish Rebels, and the barbarous thievish Highlanders meekly submit their necks to the yoke of the English Government then the greatest Dutch men of war shall be willing to strike sail, to your smallest pink or pinnace, yea and the High and Mighty States of the Netherlands shall come down and beg conditions of peace at your hands, and be glad to buy it at any rate you will be pleased to set upon it, than neither the French, nor the Dane, shall dare to affront you, or make any attempt against you by Land or by Sea, lastly then though the reproach of your unrighteous dealing blast your Names with blackest defamie our Light shall break forth as the Morning, and your Righteousness shall go before you making way for your gracious acceptance before God and man.  
This in effect though not in form, is the equipollence of the Petitioners propose and promise in their Petition to the Parliament, which their wisdom I doubt not, discerns too well to expect they should prosper the better at home or abroad by any such means as these Petitioners have projected.  
They will say perhaps I have made their matter worse than it is by mine aggrivation, for though Tithes and all constrained maintenance be taken away the People shall not want Preachers for there be many will Preach for nothing. It may be so, and for some that will take that office upon them, and drive other Trades besides their Preaching may be worth nothing, and yet I think they will not long hold out in that work, at that rate the 
* Bucol Index Chron. ad An. 1535. p. 534.  Jesuits when they began to set up and to gain customers, and credit, professed they would both preach in Churches and teach in Schools for nothing But when upon such fair pretences they had put themselves into acquaintance & employment they found a way of thriving in worldly wealth (time for time) above not only the Tith-taking Clergy but above all other religious orders of the Church of Rome, for in less than 100 years they have increased from ten (their founder 
a Phil. Alegamb. Biliothec. Script. societat. Jes. Statim post prefat. & censur.  and nine more) of his brotherhood to 
b See the progress of Ignatius written by L. O. and Printed with S. Edw. Sands Europae Speculum An. 1632. p. 56.  11875 fellows and 475 Colleges from the year 1534 or 1535 to the year 1632.  
But if the Petition had been liable to so many exceptions as you have made against it, especially for the principal part of it the abolishing of Tithes, the Petitioners had not received thanks from the House by the Speaker as they did Saturday 16 of July. 1653 with this answer that the House was in debate of the thing they Petitioned for (as Mercurius Politicus 
* Mercur. Politicus num. 163.  hath reported both the presenting and the acceptance of that Petition.  
Ans. It is the wisdom of Parliament, and hath been their practice heretofore to receive Petitioners who complain of oppression, with patience and indulgence, for thereby they come to know the State of things better than otherwise they would do, since complaints raise debates and debates beget votes and determinations which may stint the strife. Secondly, their thanks is no argument of their approbation of the Petitioners Motion for they might thank them for somewhat else as the former Parliament thanked the Petitioners of Kent, (moving them against Tithes as these do, but with more moderation and equity towards the Ministers) for their former 
‖ So in the resolutions concerning the Alienati of Tithes forecited p. 15.  services and good affections to the Public, promising to take their petition into consideration in due time, and in the mean time rerequiring them to take care, that Tithes be paid according to Law, no less was meant doubtless by the present Parliament, though there were more hope given for speedy decision of the doubt in question because it was in debate already, wherein the Lord direct them to such a resolution as may be most pleasing to himself, and most comfortable to those who are truly Godly and most profitable for the propagation of the Gospel, and for prevention of scandal to the Christian Religion professed amongst us.    

AN ANSWER TO THE Later Petition.  
THE three Authorized Intelligencers, for the News both of and to this Nation, have given notice this week, of a Petition against Tithes, presented to the Parliament from the County of Kent, with much difference for the measure, but without any contradiction for the matter they move for.  

a The Armies Diurnal nu. 191. p. 2905.  For one of them saith no more of it but this. A petition from Kent was presented to the Parliament, for the taking off of Tithes. That is all he saith of the Petition, the acceptance it had is another thing whereof we shall speak afterwards.  

b The Reporter of the several proceed of State Affaires num. 202. p. 3189  Another saith somewhat more but not all in these words.  

The Petition.  
To the Parliament of the Commonwealth of England, the humble Petition of many of the well affected of the County of Kent, was this day delivered.  
Humbly desiring that Tithes of all sorts, root and branch, may be abolished, and that the Jewish and Antichristian burden on the estates and consciences of the Godly may cease, and that we may not be ensnared with forced maintenance, or any thing like it instead thereof. And your Petitioners shall own the Lord in you, and bless the Lord for you, and pray, and hope, and wait to see your hands stretched out for the Lord, till you shall help to tear the flesh of the Whore and burn her with fire.  
A 
c Mesc. Polit. num. 165. p. 2636.  Third fare larger than the other two.   

ANSWER.  
Which having read (after some silent admiration of such an high degree of malevolence against the Ministers of God, as the Petitioners discover) I could not but be very sadly affected, as 
d joseph Scalig. Et uberioribus lachrymis deploravit nimiam vivacitatem suam quod ad ea usque tempora durasset quibus in dubium vocaretur meritum & satisfactio servatoris nostri jesu Christi. Bucol. Ind. Chr. ad annum 1609. p. 773. edit. 5.  Scaliger was, to think how long I had lived, having lived to see such impious injustice, so bold faced, as to offer to tempt the Supreme Judicatory of the Nation professing themselves protectors of Religion and Learning, to persecute the Preachers of the Gospel, by taking from them, that supply for their subsistence, which Moral equity, Christian piety, and Civil Justice, have conferred on them, and confirmed to them, as their Right, this moved me again while my spirit was warm in the former work, to bestow some serious thought and observations upon this later, as well as the former petition, and though they agree in the sum and substance of their desires, and that wherein they agree, be wholly answered already (so that what confuteth the one confuteth the other) yet what I find in this from Kent, differing from the other (from whence I know not, but not from Christendom for aught I see in it) worthy of consideration, I shall take notice of it, and make answer to it, as it shall deserve: and first for the threefold report of this petition, of the two former which are shorter, we may say as a learned 
e D. Donne in his Apology for the jesuits, at the end of his Ignatian Conclave.  Doctor said of writing of the Jesuits, he favours them most who says least of them, and for the Third, which is longer then both, as a Learned man being demanded, which of Cicero's orations he liked the best, answered The longest, so on the contrary, we may say of these three relations of the Kentish petition, that the longest is the worst, for we have in them three degrees of comparison, malum, pejus, pessimum, whereby I mean not to reflect any offence upon the Reporters, but on the matter reported, for they who said less, haply might think they said enough of it, except it had been better and he that set it forth more largely meant it may be to give a more complete character of the spirits and dispositions of the Petitioners, for further information and satisfaction of the Reader for which he deseveth thanks.  
Here though the proverb say of evils, the least is to be chosen, I shall choose the greatest, not doubting to fit an antidote answerable to the dimension of the malignity thereof, and yet I shall not need to be very long about it, since the work for the chief part of it, is already done, in the return which hath been fitted to the former petition.  
And for the later, what I shall say concerning it, I shall reduce, 

1. To the Petitioners.  
2. To the Petition itself.    
wherein I shall distinctly consider, 

1. What they purpose unto the Parliament.  
2. By what inducements they would prevail in their proposal.    
And under these two heads, I shall set down all their Petition, in such sort as that though it be brought in by divided Portions an ordinary Reader following the distinct character may so put them together, as to make it up into an entire piece at his pleasure.  
3. After that with, modesty and humility, I shall speak somewhat of the Parliaments Answer unto that.   

The Title of the Petitioners.  
1. For the Petitioners though we hear nothing of their number counted up to thousands, as was noted of the former Petitioners yet they are men of account not only such as call themselves (as they did) the well affected but some of them also Justices of peace.   

ANSWER.  
THey may be so and yet not have dignity and worth in them to give any reputation to such a Petition it is one of the great incomeniences if not mischiefs which hath ensued upon many revolts from & rebellions against the Parliament (where in the County of Kent hath not had the least share of guilt) that the number of men of eminecy where in they might confide hath been very small for as it was in the first reformation of Queen Elizabeth for want of learned and orthodox Divines there was a necessity to make use of Mechanical Men out of the Shop no less learned them Popish Priests who attatined to Ecclesiastical dignities prebend's and Rich Benefices as 
* Cambd. Hist. of Qu: Elizab. An. 1559. l. 1. p. 19  Camb. observeth. So now in many Country's, such is the scarcity of those whom the Parliament dare trust in offices of authority, (though some of them whose parentage parts & estates gives them a prelation above others, constantly adhered to them) that they are feign to abate many grains of Weight and worth in High Sheriffs and Justices of Peace more than heretofore, and to put in some into these offices who had little else to commend them to any employment of power & credit, but them that they were Anti-royalist, Anti-prelatists, Anti-presbiterians: And that these Justices are above all the Anti-ministerians and Antidecimists they are eo nomine less to be valued and more and more unworthy of their places, because as Justices of Peace, by ordinance of Parliament they are to relieve Ministers in point of Tithes against such, as unduly detain them from them.  
But be they what they may be, were they Justices of the Highest rank, and of the best qualifications that ever acted in those offices, such a Petition as they have subscribed, would much more disparage them, than they could honour such a Petition, which now in the Second place cometh to be considered, and therein, 1. What they propose unto the Parliament. 2. By what inducements they would prevail in their proposal.   

The Petition.  
For the first their motion is, That Tithes of all sorts, root and branch, may be abolished, and that the Jewish and Antichristian Burden on the Estates and Consciences of the Godly may cease, and that we may not be ensnared with forced maintenance, or any thing like it instead thereof.   

ANSWER.  
That Tithes are neither a burden, which any good man should be unwilling to bear, nor Jewish nor Antichristian, nor a snare to the conscience, hath been abundantly showed, in the answer to the Former Petition: yet there is something observable in this, that was not in that, for it more fully expresseth, how fare they would stretch the line of confusion, and to lay the stone of emptiness, Isay 34.11. upon the Portion of the Ministers, viz. Tithes of all sorts Root and Branch may cease, and no forced maintenance or any thing like it in stead thereof. All sorts of Tithes, that is great and small praediall and personal, the Tithes of Impropriators as well as of Incumbent Pastors.  
I cannot tell whether in this Latitude they mean the Tithe of the Sea, as well as the Land, 
g Resolved that the tenth of all prizes taken or to be taken, and customarily due to the L. High Admiral be appointed for sick and wounded men. Merc. Polit. nu. 165. p. 2640.  for there is such a Title which the Lord Admiral was wont to have of Sea prizes, and is now assigned to secure sick and maimed Soldiers. tithe or Tenth, by which upon some common offence, as the Lot fell, every 
g Resolved that the tenth of all prizes taken or to be taken, and customarily due to the L. High Admiral be appointed for sick and wounded men. Merc. Polit. nu. 165. p. 2640.  tenth Soldier was to be cudgeled. But sure they mean as many as they know of and suspect may put them to any cost or expense: They add root and Branch, these words are taken out of the 4th of Malachy 22, 23. where God threatens the wicked with burning vengeance, which will leave neither root nor branch, and those wicked ones, are principally they, who in the precedent Chapter, he had arraigned for robbery in Tithes, and in offerings, if they had but made one step back, and compared the sin and punishment together, they might from both, with more prudence and better conscience, have taken the Text for a prohibition of them, that they should make no motion against Tithes, or a commination against them, if they did so, then have presumed to use that of root and Branch against Tithes, either to pluck them up by the root, or so much as to crop their branches. After Tithes of all sorts, they move against all forced maintenance, none enduring any thing like it in stead thereof. What shall Ministers have no Tithes, though by so many titles due unto them, no certain maintenance, nothing like that? Whether their dislike of Ministers, or the liking of their Idol Mammon, which they hope to increase, by this saving the ablative doctrine, as some call it, is hard to say, but easy to see that no Petition like this for injustice and impiety, was ever made by any sort of men, pretending to any Religion, true or false, to any Parliament that ever this Nation had, whether Popish or Protestant, or of what denomination soever, old or new, yet they call themselves, not only the well affected, but the Godly, for the Petition runs thus,— That the Antichristian burden— on the Godly may cease, and their next words are, that we may not be ensnared. 
h Godw. of Rom. Antiq. l. 4. c. 6. p. 275.   
Fairefall their petitioning predecessors, and Countrymen of Kent, who when they presented their desires to the last Parl. For the taking away of Tithes 
i The resolution of the doubt cited at the letter R. p. 7, 8.  professed their good meaning, to establish a sufficient maintenance for Godly and well deserving Ministers, yea a very good meaning to extend it so fare, as to succour and provide for their Widows, and Fatherless Children, which was the eighth proposition of their new project. yet the Parliament (though they civilly entertained the Petitioners, telling them that they took notice of their good affections to the public) sent them away with a charge, that Tithes were paid according to Law. And their Petition (so fare as it was against Tithes, was found many ways faulty, and was accordingly 
k See the resolution of the doubt touching alienation of Tithes annexed to Sir Henry Spelm. larger Treatise of Tithes Printed 1647 from p. 7. to p. 22.  refuted in Print.  
Thus much for the proposal or request to the Parliament: Now we are to observe, by what inducements they endeavour to prevail, which they set down, partly as a Prologue, partly as an Epilogue to their petition forementioned, their prologue in these words.   

Petition.  
Though the Kings of the Earth, have been unwilling that the anointed jesus should Reign, yet the observation of the out-going of the most high in these later days, causeth your Petitioners, to believe that the day of the accomplishment of the promises on that behalf of the Sun of Righteousness, is dawned if not approached very near its noon, who is weary always, to behold the burdens on the backs, the yokes on the necks, and to hear the groans and cries of his people, wherefore he hath poured forth a spirit which hath encountered and vanquished our open oppressors, and poured contempt upon those, who were but partial deliverers. The sun of whose power set a noon because it ripened not, the desires and Petitions of God's people, by a favourable influence, but suffered their hopes to blast, after so many promises and protestations, and so much expense of Treasure and blood. The same God who hath pulled them down hath set you up, but not to rule for yourselves, but for the people God, not to seek your own, but the honour of Christ, and we can do no less than hope and Pray, that the spirit of the Lord may fall down upon you (and to teach you to rule after the heart of Christ) to whom we make hold to make this humble address, not to interrupt your weighty affairs, nor misdoubting your wisdom and faithfulness, but to show, how our hearts own you as our Parliament, and to confess we dare not neglect our Assistance to the great work of the Lord, though it be but in being your remembrancers, of what you have proposed to us of your desires, in your late Declaration, to the breaking of all our yokes, and removing all our Burdens, at which our Souls joy, and to keep warm the breathe of that spirit, we humbly crave leave to spread before you, one grand burden under which we have groaned till our hearts ache.   

ANSWER.  
IN this part (which is a large porch to a little pile of building) their discourse is made up of five sorts of persons, 1. The Kings of the earth. 2. The anointed Jesus. 3. The late Parliament. 4. The present Parliament. 5. The petitioners themselves.  
1. Of the Kings of the Earth, they say, that they have been unwilling that Christ should reign, which is true enough, not because they say so, but because we read so, the Kings of the Earth set themselves &c. the rulers take Counsel together against the Lord and against his anointed, saying let us break their Bonds, and cast away their cords from us, Psal. 2. v. 2, 3. And as true that they would not have him to rule over them shall be destroyed, Luke 19.4, 27. He shall break them with a rod of Iron, and dash then in pieces like a Potter's vessel. Psal. 2.9.  
But what is this to the taking away of Tithes, were they not Heathen Kings Ps. 2.1. Who never received the Law of Tithing who were most unwilling that Christ should reign over them and were not the most notorious, such under whom Christ in his Members underwent those ten most cruel persecutions in the first Centuries in the Christian profession? Truly this if it be brought in as any reason or inducement to the removal of Tithes (and if it be not what maketh it here) is so fare repugnant to all reason, that may rather argue thus Constantine protecteth Christ's Ministers in their persons, in the execution of their offices, and of enjoyment of their portions; therefore he is willing that Christ should reign, then on the contrary Julian though he suffer them to live & permit them to Preach spoileth them of their means & maintenance, therefore he is willing that Christ should reign when as a Learned and Zealous Divine as great an enemy to Popery & Superstition as any man, 
l M. Knox. in his Epistle to the Bishopps & Ministers of Scotland Printed at the end of S. Hen. Spelm. Appology for his Book de non Temerand: Ecclesiis.  Of all the persecutions intended against Christ, that of Julian was held most dangerous, for saith he to kill the Ministers of the Gospel is nothing so hurtful, as to kill the Ministry, when men are taken away there is hope others will be raised up in their places, but if the means of maintenance be taken away there followeth the decay of the profession itself, men do not apply themselves commonly to callings for which no rewards are appointed, and say that some have done it out of Zeal, some out of heat of Contention, yet in after times, it is not like to continue so neither let any one tell me that a Minister should have other ends proposed to him then worldly maintenance, I know that to be truth yet as our Lord said in the Gospel these things ye ought to have done, and not to leave the other undone (speaking of payment of Tithes to the Pharises) it behoveth them (saith he) to be paid, if not it is not to be expected that men should follow that calling.  
2d. Person they bring into their prologue Christ where two things are observable. 1. His glorious advances towards the height or high noon of his dominion. 2. His tender compassion to his people being weary always to behold the burdens on the backs, the yokes on the necks and to hear the groans and cries of his People. 3. His assistance of his servants to encounter, and vanquish their open enemies, and oppressors. 4. His pouring contempt upon those who were but partial deliverers. For the first they set him up in a Royal equipage, which were well done if they did it to a good end but put their act and end together, they are both like the Jews arraying him like a King Math. 27.28, 29. And afterwards ranking him among Thiefs v. 38. Nay worse than so, for it is better to suffer as an evil doer with innocence 1 Pet. 4.15, 16. Then to act with evil doers with anevill conscience, but these would make Christ like 
m Joseph. wars of the jews. l. 2. c. 13. p. 623.  Gessius Florus precedent of Judaea a patron of Thiefs they would rob and spoil Christ's servants of their means, and Christ their master must bear the name of it, as if it must be done by his warrant and to his honour. The holy Apostles had not so learned Christ, and therefore they well deserved the Apology of the Town Clerk of Ephesus, when pleading on their behalf, he told the tumultuous multitude they are no robbers of Churches Act. 19.37.  
2. For his tender compassion to his People they speak of, we confess he is very sensible of their sufferings in all their afflictions he was afflicted Isaiah. 63.9. And when Saul persecuted the Christians he took his tyranny as acted against himself Act. 9.4. But this is very ill applied to the payment of Tithes, that is neither such a Burden on their backs, nor yoke upon their necks, as should make them groan or cry, if they be sick of Ahabs' disease when he betook him to his bed and refused his meat because he might not have Nabothes Vineyard 1 Kings. 21.4. Christ will not sympathise with them in such suffering, and their concupiscence after the Minister's maintenance (which makes them sick to the heart & their hearts to ache as they say of themselves) is far worse than that of Ahab for he would have given him a better! Vineyard or a valueable consideration in money for it. v. 1, 2. But they would have Tithes taken away, and all certain maintenance and nothing like it in stead thereof, wherein if they should prevail (which God forbidden) the groans and cries of the spoiled and oppressed Ministers would be heard & heeded pitied, and they relieved by Christ, as for them if they know the plague of their own heart (which by their words seem to be too much love to the things of this Life, which makes them discontented with their own estates, unless they may have others added to it, & too little love, if not a great deal of hatred to the Ministers of Christ, whom they would give up to ignominious misery) they would find more cause of groaning, and cries, and heart aching for that, then for any thing they do or can endure by payment of Tithes.  
3d Thing they Speak of Christ, is the pouring forth of his Spirit which hath encountered and vanquished their open opressours by this it should seem that Tithetakers are not open opressours (and if oppressors at all they must be open for Tithtaking is no secret business) for they have not been encountered but by some unconscionable litigants at law, and such Petitioners to the Parliament much less are they conquered, no nor was Tithes any part of the public quarrel as hath been already observed, in an answer to the former Petition.   

Petition.  
The 4th particular of Christ, is that he hath poured forth contempt on those who were but partial deliverers what contempt he hath poured out & for what may fitly come under the eonsideration of the 3d sort of persons viz. The late Parliament whom they mean to be but partial deliverers, of whom they further say in the next words — the sun of whose power set at Noon because it ripened not the desires and petitions of God's People by a favourable influence, but suffered their hopes to blast after so many promises and protestations and so much expense of treasure, and blood. Wherein are two things to be noted. 1. What they suffer. 2. And why.   

ANSWER.  
FOr the first they suffered contempt. They did so, and more contempt than was fit to be suffered, if it had been cast upon a single and private Subject for base and scurrilous Ballets were made and sung in the open market places of Towns, and in the chief Streets of London until by public authority some were clapped up in Prison for that which they well deserved. Another contempt they intimate in the phrase of the Prophet Amos c. 8. v. 9 The sun of their power set or went down at Noon that is their Sunshine glory as the great and most awful Assembly of this Nation was suddenly turned into a Night like darkness of obscurity and privacy, and this at noon if they mean that they were interrupted in their work, when but half the day was done or time spun out, for noon is the middle of the day it is not like they intended to sit as long as they had done another twelve years, yet it was a contempt cast upon them, I confess they were forced to dissolve when they might have been so happy as with prudence & honour freely to have given up their power and places to a new representative. But why came this contempt upon them? That the second particular, to which I will not take upon me to return any answer of mine own, because I will not intrude myself into the Secrets of God, or Mysteries of States.   

Petition.  
The reason they render is, Because they ripended not the desires & Petitions of God's People, by a favourable influence, but suffered their hopes to blast after so many promises and Protestations, and so much expense of blood and Treasure.   

ANSWER.  
ALL which having reference to their request following, we may guess their meaning to be, that they were but partial deliverers, the Sun of whose power set at noon &c. because they did not free them from the oppression of Tithes, if so, doth it not imply a commination to the present Parliament, that if they do not understand and vote down Tithes as an oppression, their Sun may be like to set at noon, as well as the others, and truly, if men like minded to these Petitioners, had had so much power in their hands, as to scatter them when they were met in a collective body, it is very probable, that the receiving Petitions for Tithes, the Ministry and Universities (as they did) might have been a principal cause of such a dissolution. But that God had no quarrel at them nor poured any contempt upon them, for that is clearly evicted, by what hath been answered to the former Petition. Besides the prime cause (upon 
n In the Declaration of the Lord General Crumwell & Councrll of Officers April. 22. 1653. p. 5.  better warrant than these Petitioners words appears to be) the purpose of perpetuating themselves in the supreme government.  
4. Of the present Parliament they say, that the same God who hath pulled the former Parliament down, hath set them up, not to rule for themselves, but for the people of God, not to seek their own but the honour of Christ. Wherein their words be good, and if their meaning be no worse, they may pass without exception: But if they mean themselves only, or their own party, to be the people of God, and their Petitions though most unrighteous and unreasonable, as this is, must sway the votes and determinations of Parliament, their opinion is a mere deceit, and their expectation, I trust, will be deceived.   

Petition.  
5. For themselves they say, We can do no less than hope and pray that the spirit of the Lord may fall down upon you (and teach you to rule after the heart of Christ) to whom we make hold to make this humble address, not to interrupt your weighty affairs, or as misdoubting your wisdom, and faithfulness, But to show you how our hearts own you as our Parliament, and to confess we dare not neglect our Assistance to the great work of the Lord, though it be but in being your remembrancers of what you have proposed to us in your late Declaration, to the breaking of all our yokes, and removing all our burdens, at which our soul's joy, and to keep warm the breathe of that spirit, we humbly crave leave to spread before you, one grand burden, under which we have groaned till our hearts ache.   

ANSWER.  
Which words may be resolved into these particulars.  

1. Their professed 

1. Good opinion of the Parliament.  
2. Great affection to the Parliament.  
3. Zeal for the Parliament.  
4. Their joy in the Parliament.    
2. Their own sad condition, by the grand burden of Tithes under which they groan until their hearts ache.   

1. For the First, their good opinion of the Parliament: They make no doubt of their wisdom and faithfulness.  
2. For their great affection to the Parliament, they desire by this to show, how they own them as their Parliament.  
3. Their zeal for the Parliament, in praying that the spirit of the Lord may fall down upon them, and teach them how to rule after the heart of Christ.  
4. their joy in the Parliament, for their Declaration to break off all their yokes, and remove all their burdens.   

1. For the First, we think so well of the Parliaments wisdom, that they need not the advice of these petitioners, and their faithfulness, that they will not be corrupted by their solicitations, to act otherwise then according to the rule of piety and Justice.  
2. For the Second, their hearts owning this Parliament, that's somewhat, for some great enemies to Tithes have taken the boldness to tell the World in print, that there hath been no Parliament since there was not a King to parley withal. But not much, for it may well be suspected, as was observed of the other petitioners that it is with an implicit condition that the Parliament own them and their cause, as they represent it under the notion of oppression by payment of Tithes.  
3. For their professed zeal in praying for the Parliament, that the spirit of the Lord may fall down upon them and teach them to rule after the heart of Christ, we say Amen to this prayer, only with this addition, that the spirit of God, and heart of Christ, and the word of God, and Christ, may all work together, for their guidance and direction, both in their consultations and conclusions.  
4. Whereas they profess their joy in the Parliament, for their Deolaration to break all their yokes, and to remove all their Burdens. We question whether the Parliament in any Declaration, hath specified Tithes to be a burden or a yoke, we believe they have not, nor can they on the sudden, take off all burdens, while there is so great a necessity to maintain a fight Navy by Sea, as well as an Army by Land.   
2. The other part, which is the close of their prologue, or proem to their proposal against Tithes, is their sad condition, by that grand burden under which they have groaned till their hairs ache, besides what we have observed before of the burdens on the back, and yokes on the necks of God's People and of their groans and cries. We shall here touch only at two things, the one is how such Joys as but now they professed, and such groaning and aching of the heart (by the grand burden not yet moved) can agree together. The other is, that suppose Tithes were a burden they may be mistaken in the weight of it, and I think many are so, who when Wars and plunder have impoverished, many obstructions of Trade been an hindrance to the recruiting of their state, and great payments have oppressed them, by the clamours of such as these Petitioners put all their aggreevance upon the Score of Tithes which without the other detriments would never be matter of complaint to any but to such as are wayward or covetous. Thus much of their Prologue, their Epilogue is but short, no more but this upon the granting of their request your Petitioners shall own the Lord in you, and Bless the Lord for you, and Pray and hope and wait to see your hands stretched out for the Lord, till you shall help to tear the Flesh of the Whore, and burn her with fire.  
If they put down Tithes, and all forced maintenance, and set up nothing like it in stead thereof, than they will own the Lord in them, and bless God for them, what not otherwise, if the Lord be and appear in them will they not own him, but upon their own conditions, we see nothing in their Petition that may induce us to conceive their sense to be any other then hypothetical. But what o they mean by Praying, and Hoping, and Weighting to see their hands stretched out for the Lord till they shall help to tear the Flesh of the Whore and burn her with fire, What Whore do they mean whose flesh shall be torn, and what tearing, burning, if they mean by the whore 
o joseph Salmon in his Book of Antichrist in man.  that common whore not commonly known until a late writer made discovery of her calling her the whore, the Babylon, the Antichrist in man, that is the fleshly Wisdom or carnal policy of the Creatures, as he extends the Word, that is no work either for this or any other Parliament, if they mean as most of the Orthodox Protestant's hold the Antichrist of Rome (and so far their words [their hands stretched out till they shall help to tear) induce us to stretch fanatical fancy by tearing and burning her the utter ruin of that Arch-enemy of Christ Revel. 17.16. To which place they allude (though cat, they say tear the flesh) how is it like to be done by any acting of this Parliament which is limited for its sitting to the space of a year and a little more, and then what an abuse is this of the holy Word of God the holy practice of prayer and the venerable Assembly of the Parliament to seal or shut up their suits unto them with such a fantastical conclusion.   

The Acceptance of their Petition.  
THat I may not make an end, or take my leave of my Reader with such a distasteful folly. I will make up my last period with the Parliaments acceptance of, and answer unto these importunate Petitioners, which is set down in this sort.  
The Petitioners called in, and being come to the Bar Mr Speaker by command of the House returned them this answer. 
p Mercur. Pol. num. 165. p. 2636.  Gentlemen the House doth take notice of your good affection to the Parliament, and hath commanded me to tell you that the Business in your Petition shall be in due time under consideration, and the House will do therein as the Lord shall direct them. Wherein they show their civility by their smooth courteous answer to so rough and rigorous a Petition, their wisdom in accepting of their affection as it was pressed, not of their Judgement, and in that they would not rashly, but upon due consideration return an Answer, and their Piety, in that they resolved to do there in, as God shall direct them.  
Now the God who standeth in the Congregation of the Mighty. Ps. 28.1. Observing both what they do and with what minds and to what ends they act, direct their counsels and debates to resolutions of Piety and Justice that they may not do unjustly, by the misguidance of false information or corrupt affection nor accept of the persons of the wicked for fear or favour or reward v. 2. But Defend the Poor, and Fatherless, do Justice to the afflicted and needy, v. 3. Defend poor and despised Ministers who are as Father's having none of their Tribe as heretofore in places of Authority, as Fathers to Protect them, Deliver the poor and needy out of the hand of the wicked. v. 4. Deliver those that are Poor from their Poverty by supplying them with means of comfortable subsistence, & by keeping those that are not poor, that the hands of the Wicked may not impoverish them; and good Lord make the Rulers whom thou hast set over us Rich in Grace Heroick in Spirit to act for thee, thy cause, thy truth, thy Church; and all faithful Pastors, who feed thy flock, that they may be fed with that portion which thy gracious Beneficence hath provided for them.    
FINIS.