ANSWERE.

THis part of the Preamble, penned as a preparative to the re­movall of the pretended oppression of Tithes (the only thing which in particular the Petition complaineth of) is so farre from making way to what the Petitioners would have, that it rather af­fords matter of defence to the cause they oppose, for they com­plaine. 1. Of Burthensome Warres and Miseries. 2. Of the origi­nall ground of them. 3. That ground is said to be Incroachments, and innovations inforced upon the People. 4. Those Incroach­ments and Innovations they charge upon those, who at their plea­sure rule according to their own will and power.

1. For Burthensome Warres and Miseries: If you mean by Mise­ries, such as commonly come by Warres, as in reason they may, for as men are mustered for Warre, so are Miseries mustered by Warre, payment of Tithes is neither Warre, nor any Military misery pro­duced by it, but rather the contrary, for when Warre makes wast 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 Wildernesse, yea and nothing can escape them: There is nothing left to be tithed, and wee have seen by sad experience in our own Nation, Ministers dri­ven from their charges, people plundred of their horses, where with they should till their ground, their corne, hath been trodden down [Page 4]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 quarrell, no warre 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 Warre, 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 ingage 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 parcell of Tithes as others had in the Bishops, and Deane and Chapters Lands.

3. For Incroachments and Innovations, the taking of Tithes is neither. Not an Incroachment, for an incroachment, is an un­lawfull intrusion into the right of another, particularly where Rights are scituate in vicinity, the taking of Tithes is no such thing as shall be shewed in due place, especially as it is brought in this Preamble, as a ground or cause of our Nationall Warre. Much lesse 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 downeward to this present age.

4. Nor is the tenure of Tithes dependent upon the pleasure of such as rule meerely 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.

ANSWER.

HEre 1. They make mention of our manifold victories. 2. Of the meanes by which they were obtained, the vouchsafe­ment of Almighty God. 3. His meaning by that mercy to shew his approbation of that cause which prevailed. 4. The price the successe hath cost, not being obtained at a low rate, but as through a Sea of bloud, and all kind of miseries. 5. Their own participa­tion of them, in a large proportion. 6. Their more pretious 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 downe Tithes but not that it is a matter of duty, or justice so to do.

2. The meanes 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 soone as they were Assembled was respective of Gods servants making itMay Hist. Parl, L. 1. p. 78. their first care to vindicate destressed Ministers and afterwardsSo in the Letter M. Speaker to the Modera­tor of the ge­nerall Assem­bly of Scot­land, written by the com­mand of the Commons Assembled in Parl. Aug. 3. 1648. p. 8. Augmen­ting their Maintainance out of the Impropriations of Bishops the Estates and Revenues of Deanes and Chapters and out of the impropriations of Delin­quents which they bought out and setled upon Churches that wanted mainte­nance to a very great valew, rather then 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 worke 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 shew 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 successe against our enemies. By the warrs 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 Gods intention by our victories either to Ratifie or Nullifie any claime, or right, or title to Tithes which was no part of the contestation betwixt the Parliament and the Kings 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 swels high, yet will it not I trust be able to drowne the ancient Right of Ministers Maintenance, while the Appeale is made unto them who [Page 6]wil act by the dictates of their one judgment, and conscience and not by the passionate expressions of men.

5 For their owne participation of the bloody miseries of warre in a large portion, sure they have survived their sufferings we cannot conceive how that should concerne the Ministers portion save that if it were as souldiers 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 owne charge?

6. If as they say this renders the cause more pretious to their thoughts, (though for Gods and their Countries sake, they should more highly value it for their owne) 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 loose all our dues assigned for our duty, and setled upon us in Right of perpetui­ties, by many reiterated lawes of the land wherein we live, while others enjoy what they have, whether by Gift, or purchase, or Inheritance without impeachment.

ANSWER.

VNtill now the Petitioners said nothing against Tithes, directly or indirectly, though they meant their preamble should make way for their maine charge, which now comes in so full, that if it could be as fairely prooved as it is fully spoken, I should think it worth, I say not of a sea of blood as they phraise it but not of a droppe of Inke, 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 methodicall disposall of them before I answer them, as thus.

Their exceptions against Tithes, are Negative, or Positive. The Negative. 1. That they are not lawfull (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 Gospell. 2. The positive are that 1. Against both 1. Against piety, because they are Antichristian. 2. Against charity, because they are oppressed with a terme of aggravation, unsupportable oppres­sion, and this they say of all constrained maintainance, as well as of Tithes, their proofe 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 unlawfull, the word [unlawfull] may be taken two waies, 1. For that which is against Law, so are all the breaches of any expresse and formall Law, whether it be of pre­cept, or prohibition, in this sense, I doe not think they meane that Tithes are unlawfull, for then 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 [unlawfull] for that Answers that they say that they have no foundation nor warrant &c. And can they say that Tithes are unlawfull, or that there is no law for them, when the Law of God is so cleare for them in the Old Te­stament, from the first Historicall, to the last Propheticall 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 Gospell, 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 2^ly I therefore briefly answer. 1. That neither Christ nor any of his apostles have said any thing against Tithes, which doubtlesse they would have done, if there had been so much evill in them, as those Petitioners heape up, against them.

2. That Christ speake 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 chiefly the morall Law [Page 8]which afterward he vindicateth from the corupt Glosses of the Jewish Doctors) he virtually ratified his owne 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 Com­plaines Malac. 3.8. And where our Saviour taxeth the Hypocrisy of the Scribes and Pharises for being curious in the Tithing, Mint, and Annise, 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 saieth concerning the Apostles paines and pay The Labourer is worthy of his hire 7. He meaneth that their maintenance was not a benefice of Almes but a recompence of Justice; and if so who will be so unjust as to detaine that which is the Spirituall labourers due, by civill Justice constrayned to pay it.

3. For the Apostles let Paul, speake 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 milke 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 muzle the mouth of the Oxe 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 plow in hope, and that he that thresheth in hope, should be partaker of his hope. If wee have sown unto you spirituall things, is it a great thing if we shall reap your carnall things? If others be partakers of this power over you, are not we rather?

Doe ye not know, that they which Minister about holy things live of the things of the Temple, and they which waite at the Altar are partakers with the Altar. Even so hath the Lord ordained that they which Preach the Gospell should live of the Gospell. Upon this last verse Even so hath the Lord ordai­ned. &c. 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 shew us another ordinance of God for the maintenance of evangelicall Ministers: In the mean time they cannot but confesse, that God would hate the Ministers of [Page 9]the Gospell, 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, then it is not in the power of men, to cast out what poore Pittance they please; they must live of Gospell maintenance, and claime what they have, of right, as by his appointment who might have taken 9 parts for his owne service, and left only a 10^th 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 doe more or worse, if God should deale with them after that man­ner. Besides the same Apostle sheweth 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 doe 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 Almes, but communicate as in a way of commerce, or exchange of Carnall things for things spi­rituall, as later interpreters after Oecumenius observe. As then it is they Ministers duty to make the people, partaker of spirituall things, so it is their duty to returne unto them carnall 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 doe 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, then any out of the New Testament can be framed against them, but because that is sufficiently done byD. Jones Com. in Heb. 1, 2, 6. p. 161. Dr Jones in his Commentary on Heb. 7.26. and more largely byD. Slater in his Booke 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 soundly, as that he is unanswerable, as a Learned Doctor forementioned testifieth of him, in this particular especially I will forbeare to insist upon it.

ANSWERE.

NO oppression at all, therefore no unsupportable oppression, for what is taken or kept from them? Is it not Tith to which they have no more title then Ministers have to the 9 parts, which they possesse: for if they be Landlords, they never bought the 10^th: if Tenants they pay not for it, by either fine or rent; the 10^th being [Page 12]reserved as the Ministers particular portion, unlesse 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 Israell. and in this Nation, when all the lands of England were the demesnes of the King, within a little of eight hūdred years agoe 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 (Gods peculiar people when by the mira­culous goodnesse of God towards them, they were first possessed in the land of Canaan put under the yoake of unsupportable op­pression, and kept under untill Malachy for a thousand years toge­ther, the contrary is most cleare by Gods emphaticall expostulati­on with them in the 3^d 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 unfaithfull 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 then they had done, and so it should be farre better with them, for then God promised That then he would open the windowes of heaven and power out a blessing, that there should not be roome to hold it, and that he would rebuke the devourer for their sakes that he should not devoure the fruits ef their ground nor their vines cast their fruit before their time. There be that faigne such a difference and faine would make it good betwixt their state of the Jewes and ours as that might be an oppression with us, that was not with them, but their conceits are groundlesse, 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 3^d to buy a little booke called the Ʋndeceiving of the People in Point of Tithes, Printed for J. Clarke in Cornhill 1653. And at the paines 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 owne Nation they may see it in pag. 16 of the same Booke that it is well toward 800 years making the computation from 855, to the yeare current 1653 since Tithes were Collated on the Church of England, and have the English all this while beene so dull and stupid, as not to shewe themselves by some memorable act notoriously sensible of such an unsupportable oppression? Untill within these last halfescore years? May it not be matter of [Page 13]wonder that the cheefe patriots of this Nation when they conte­sted with the King for Rights & priviledges, and against the op­pression of the prerogative power, the Councell of State, the Starre 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 Israell stirred up in hope to have each of them a share in the spoyles of the ministry, to petition against Tithes to the last Parliament as many of them did, that they could not make appeare to them, when they were thought to be most sincerely set to promote the publike 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 dayly, mea­ning for nonpayment of Tithes, to which t may be answered. First, that it seemes not probable sure, such as deny the payment of Tithes find more and greater friends, either to keepe them from Prison or deliver out of it, if they be committed then 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 then they should be, and then meeke spirited, and religious Christians would be, whereto they are the more animated by some eminent in nothing but in rash censuring and peremptory pratling, confidently foretell that Tithes will downe, must downe, shall be downe, and they dare engage an hundred to five upon it. But their groundlesse presumption and precipitated predictions, shall not make us suspect the prudence sincerity and justice of the Parlia­ment.

ANSWERE.

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, untill they had made a just difference betwixt Conscience and Worldly lusts, they would never think it lawfull for them, to with-hold the Tithes untill an Officer lay hold on them, to bring them to prison, for refusing to pay it. Suppose the State should make an unjust Warre as they judge of it, and make Military Assessements to maintaine 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 then submit) to stand out to Imprisonment. This is of a much contrary savour, to that meekenesse 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 goe to prison rather then to part with either, of such a mind he seemed to be, who not long since, being demanded the Tithes which he never denied, untill he was denied to be the taker of the Tithes of the Minister from his Neighbours) said he would rott 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 straine of Religion then the World could teach him) to be the dictate rather of Covetousnesse then of his Conscience, for he might have suffered without offence for that, what the Lawe had ordered in that behalfe or if his sufferings which pacience, and si­lence might have implyed his consent to what he accounted to be Antichristian or any way unlawfull, he might have paid the Tithes with an expresse profession or protestation of his Judgment and Conscience (more truly his conceit & concupicence) against it and how could he doubt had not greedinesse of gaine bemisted his eye-sight that he might with good conscience have parted with so much of his owne estate, (undoubtedly his owne) rather then to goe to prison for non payment of that which the Law resolves to be the right of another man. Doubtlesse if conscience were not [Page 15]blinded with a pinne and a Webb of worldly mindednesse it would dispose a man to a doubtfull ease, rather to part with some of his owne Nine parts for feare of doing wrong rather then to invade and lay violent hands upon the tenth. Up­on this ground was set up the payment of Mortuaries as a supplement or satifaction 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 soule of the paine of Purgatory, as some have ignorantly imagined) asLindwood Fr vinc l. 1. tit. de consue­tud. cap. Sta­tuimus. Fol. 14, 15, 16. Selden of Ti­thes cap. 10. p. 287. Altare 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 insna­ring the conscience, in respect of Judaisme, as if Tithing were a typicall Ceremony abolished by Christ. 1. Because the Petitio­ners have neither said expressely, 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 typicall Juda­isme.

ANSWERE.

Here are many things of severall sorts jumbled together, by the Petitioners which must be reduced to a Logicall Analy­sis, that they may be distinctly answered, though by them confu­sedly composed or put together, we shall martiall them in this me­thod, the whole containeth two principall parts. 1. A Motion. 2. The Motives subjoyned to procure it such acceptance and suc­cesse 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, mooved them to present the motion unto them. 2. Of Justice, for they call it their just desire, and make freedome from Tithes, one of the Peoples just Rights and Liberties, and the just end of our Warre, 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 downe under this oppression, and setting them free, from the yoake of Antichristian tyranny, and bring succor to this wearied Commonwealth, and a meanes of its welfare and preservation, in loosing of the bond of Wicked­nesse. 5. Of Prudence, hereby you shall honour your selves, by giving testimony of your resolutions, to instate this Common­wealth, in all their just rights and Liberties.

2. You will ingage all the hearts, of all the honest and Godly people of this Nation, who being disingaged from corrupt interests, will cheerefully adventure their Lives and Estates for your preser­vation, and the Nations peace. This being the summe of their de­sires, aimes, and hopes, wee shall now make a more particular and punctuall 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 doe right unlesse they be forced to it. But whose Maintenance doe they meane, 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 [Page 17]nor should they think the latter, an oppression, rather then the former, unlesse because there are more of them, then of Impropria­tions: and on the other hand, they should lesse grudge the allow­ance, of those that labour for it as Ministers doe, then those that labour not, but if they intend the taking away Tithes from all that claime 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 seeme to incline to neither, for with them both, the one and the other are unsupportable oppressi­ons, so farre they are impartiall, if so they may find it, a more dif­ficult matter, to take away Tithes, then they are aware of: For though Ministers obliged to an higher degree of selfe-denyall then other men, for the things of this World, and having a right to Tithes, but for terme of life, and no heires 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 spoyling of their goods. Heb. 10.34. yet Lay-Impropriators, being aboutOf 9000 Livings in this Kingdome, 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 then the former number yet a great one. Sir H. S in his Apology for his Book De non temer. Eccles. p. 10. Foure thousand, many of them, Noblemen and Gentlemen civill cor­porations and others, besides Colledges in both Uni­versities, who account their right in tithes, as sure as land of Inheritance to themselves, their heires, execu­tors and Assignes, will not be so tame if they be ta­ken from them, unlesse by a just and satisfactory rate, they be purchased of them, the cost whereof will a­mount to so great a valew, as may puzzle the wisest heads how to find out any way, without a farre more insupportable oppression, then these Petitioners com­plaine of: to redeeme 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 Fellons, without any recompence or certain meanes of temporall subsistence, how abominable and scandalous, partiality and tyranny would that appeare to be, to all truly Religious and Conscientious Christians.

A Second query to be resolved by them, may be this, whether they intend, that the Tithes should be taken from the present ow­ners [Page 18]of them, and the right, and the disposall of them, devolved into the hands of Feofees or Committees Authorized by the State, to receive them, to set or let them, and the Monies made of them, made up into a common stock for publique use, if so, such a course may give them more cause of complaint for oppression, then the Minister ever did or could doe, since they will have to doe with their superiors in power, who may make them pay what they please to impose, and they may impose more then is right, upon the wrong report of some malitious 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 runne behind in Ar­rears one year or two, as many are wont to doe 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 shew themselves no good friends to the Parliament, nor to many of these, who in most doubtfull and dangerous times, have most faithfully adhered to them, since by the spoyles of the Ministry, those generally shall be most gratified, who wish no good successe, nor prosperity to the publique affaires, untill Royalty, Prelacy, Ceremonies, Superstiti­on, the Service Book, confused Communions at Easter, Mad and Pagan Revels at Whitsontide and Christmas, as Papists or Pye­tide, as some Anti-papists call it, be restored.

ANSWERE.

HOw necessary it is, that the Parliament should be, as we heare they are, much in prayer, and that all the well affected of the Nation, should heartily pray for them, not only that no cor­rupt ends, and selfe 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 syncerity, to serve the partiall and perniti­ous designes 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 meanes to bring glory to God, a way to the welfare of the Common-wealth, that thereby it will be established by Righteousnesse, and that then the light of the Parliament, if they use their serious endeavours to a­bolish [Page 26]Tithes, will breake forth as the Morning, and their Righte­ousnesse goe before them.

Before we believe any of this, we must believe the Jewes were not deceived, when they imputed their prosperity to their burning incence to the Queene of Heaven, & powring out Drinke-offerings to her. Jer. 44.16, 17. Whereas the truth was, for that wickednesse (as the Prophet tells them, from v. 22. to 26. of the same Chapter, all their calamities under which they groaned, came upon them. Wee know not then, how from such injurious acts, as the Petitioners propose and plead for, to foretell such faire and favourable effects as they promise, except as Micajah said to Ahab in an Ironicall sense, Goe 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 extraodinary dearth, he would not diminish their meanes, 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 liberall allowance alotted them by God, though the Apostle Paul in the New Testament held the Ministers of the Gospell, as worthy to be mainteined as the Ministers of the La, and that it was but a small matter v. 9. That they who sow Spirituall things should reape Carnall things though Popish Priests have Tithes paid nuto them, not only by their owne disciples, but by the Protestants of France (albeit they also beare the charge of their owne orthodox Ministers by giving them pensions) though in the time of the Prelates tithes were ge­nerally paid even to the Idle and scandalous Ministers & that ac­cording to the Law of the Land (for Easter dues were not to be deteined from them, unlesse 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 Soules, yet now, when the Ministers bee neither Heathenish, Popish, nor Prelaticall, though you have so farre reformed them as to make them more entirely Incumbent upon their Spirituall employments by debarring them of the exercise of all civill 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 worke for them which will put them to more charge of [Page 27]bookes to be furnished for that worke though they have done faithfull and profitable service for the commonwwealth for which some of them have been paticularly thanked by the Councell of State, not withstanding all this now take away the Tithes, and let them have nothing as they may claime as their Right to maine­taine 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 profainesse. 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 drinke, and wherewith they shall be clothed and to dishonest shifts as the un­just Steward was and in the next generation (by inhumane perse­cution worse then Dioclesians) for want of meanes 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 Rebls, and the barbarous theevish Highlanders meek­ly submit their necks to the yoake of the English Goverment then the greatest Dutch men of warre shall be willing to strike saile, to your smallest pinke or pinnace, yea and the High and Mighty Sates of the Netherlands shall come downe and begge conditions of peace at your hands, and be gladde to buy it at any rate you will be pleased to sette upon it, then neither the French, nor the Dane, shall dare to affront you, or make any at­tempt against you by Land or by Sea, lastly then thongh the re­proach of your unrighteous dealing blast your Names with black­est defamie our Light shall breake forth as the Morning, and your Righteousnesse shall goe before you making way for your grati­ous acceptance before God and man.

This in effect though not in forme, is the equipollence of the Petitioners propose and promise in their Petition to the Parlia­ment, which their wisdome I doubt not, discernes too well to ex­pect they should prosper the better at home or abroad by any such meanes as these Petitioners have projected.

They will say perhaps I have made their matter worse then it is by mine aggrivation, for though Tithes and all constrayned 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 [Page 28]their Preaching may be worth nothing, and yet I thinke they will not long hold out in that worke, at that rate theBucol In­dex Chron. ad An. 1535. p. 534. Jesuits when they beganne to set up and to gaine customers, and credit, professed they would both preach in Churches and teach in Schooles for nothing But when upon such faire pretences they had put them­selves into acquaintance & employment they found a way of thri­ving in worldly wealth (time for time) above not only the Tith­taking Clergy but above all other religious orders of the Church of Rome, for in lesse then 100 years they have increased from ten (their founderPhil. Ale­gamb. Bilio­thec. Script. societat. Jes. Statim post prefat. & cen­sur. and nine more) of his brotherhood toSee the pro­gresse of Ig­natius writ­ten by L. O. and Printed with S. Edw. Sands Europae Speculum An. 1632. p. 56. 11875 fellowes and 475 Colledges from the yeare 1534 or 1535 to the yeare 1632.

But if the Petition had been liable to so many exceptions as you have made against it, especially for the principall part of it the abo­lishing of Tithes, the Petitioners had not received thankes 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 wisdome of Parliament, and hath been their practice heretofore to receive Petitioners who complaine of op­pression, with patience and indulgence, for thereby they come to know the State of things better then otherwise they would doe, 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 thanke them for somewhat else as the for­mer Parliament thanked the Petitioners of Kent, (mooving them against Tithes as these doe, but with more moderation and equity towards the Ministers) for their formerSo in the re­solutions concerning the Alienati of Tithes forecited p. 15. services and good affections to the Publique, promising to take their pe­tition into consideration in due time, and in the meane time re­requiring them to take care, that Tithes be paid according to Law, no lesse was meant doubtlesse 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 himselfe, and most comfortable to those who are truly Godly and most profitable for the propagation of the Gospell, and for pre­vention of scandall to the Christiā Religion professed amongst us.

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, asdIoseph Scalig. Et uberi­oribus lachrymis deploravit nimiam vivacitatem suam quod ad ea us (que) tempora du­rasset quibus in dubium voca­retur meritum & satisfa­ctio servatoris nostri Iesu 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 Supreame Judicatory of the Nati­on professing themselves protectors of Religion and Learning, to persecute the Preachers of the Gospell, by taking from them, that supply for their subsi­stence, which Morall equity, Christian piety, and Ci­vill Justice, have conferred on them, and confirmed to them, as their Right, this mooved me again while my spirit was warme in the former worke, to bestow some serious thought and observations upon this later, as well as the former petition, and though they agree in the summe and substance of their desires, and that wherein they agree, be wholly answered al­lready (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 Christendome for ought 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 learnedD. Donne in his Apology for the Ie­suits, at the end of his Ig­natian Con­clave. Doctor said of writing of the Jesuites, he favours them most who saies least of them, and for the Third, which is longer then both, as a Learned man being demanded, which of Ciceroes orati­ons he liked the best, answered The longest, so on the contrary, wee 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 meane not to reflect any of­fence upon the Reporters, but on the matter reported, for they who said lesse, 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 compleat 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 evills, the least is to be chosen, I shall choose the greatest, not doubting to fit an antidote answe­rable [Page 31]to the dimension of the malignity thereof, and yet I shall not need to be very long about it, since the work for the chiefe part of it, is already done, in the returne 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 it selfe.

wherein I shall distinctly consider,

• 1. What they purpose unto the Parlia­ment.
• 2. By what inducements they would prevaile in their proposall.

And under these two heads, I shall set downe 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 peece at his plea­sure.

3. After that with, modesty and humility, I shall speak some­what of the Parliaments Answer unto that.

ANSWERE.

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 incōeniences 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 Mechanicall Men out of the Shop no lesse learned thē Popish Priests who attati­ned to Ecclesiasticall dignities Prebends and Rich Benefices asCambd. Hist. of Qu: Elizab. An. 1559. l. 1. p. 19.Camb. ob­serveth. So now in many Contryes, such is the scarcity of those [Page 32]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 faine to abate many graines of Weight and worth in High Sheriffs and Justices of Peace more then heretofore, and to put in some into these offices who had little else to commend them to any employ­ment of power & credit, but thē that they were Anti-royalist, Anti-prelatists, Anti-presbiterians: And that these Justices are above all the Anti-ministerians and Anti-decimists they are eo nomine lesse to be valewed 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 de­taine them from them.

But be they what they may be, were they Justices of the Highest ranke, and of the best qualifications that ever acted in those offices, such a Petition as they have subscribed, would much more dispa­rage them, then 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 prevaile in their proposall.

ANSWER.

That Tithes are neither a burthen, which any good man should be unwilling to beare, nor Jewish nor Antichristian, nor a snare to the conscience, hath been abundantly shewed, 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 farre they would stretch the line of confusion, and to lay the stone of emptinesse, 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 [Page 33]and small praediall and personall, the Tithes of Impropriators as well as of Incumbent Pastors.

I cannot tell whether in this Latitude they meane the Tithe of the Sea, as well as the Land,Resolved that the tenth of all prises taken or to be ta­ken, and cu­stomarily due to the L. High Admi­rall be ap­pointed for sick and wounded men. Merc. Polit. nu. 165. p. 2640. for there is such a Title which the Lord Admirall was wont to have of Sea prizes, and is now assig­ned to succour sick and maimed Souldiers. Tith or Tenth, by which upon some common offence, as the Lot fell, everyResolved that the tenth of all prises taken or to be ta­ken, and cu­stomarily due to the L. High Admi­rall be ap­pointed for sick and wounded men. Merc. Polit. nu. 165. p. 2640. tenth Souldier was to be cudgelled. But sure they meane as many as they know of and suspect may put them to any cost or expence: They adde root and Branch, these words are taken out of the 4^th 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 sinne 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 Tiths, either to pluck them up by the root, or so much as to croppe their branches. After Tithes of all sorts, they move against all for­ced maintenance, non induring 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 likeing of their Idoll 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 runnes thus, — That the Antichristian burthen — on the Godly may cease, and their next words are, that we may not be ensnared. Godw. of Rom. Antiq. l. 4. c. 6. p. 275.

Fairefall their petitioning predecessors, and Country-men of Kent, who when they presented their desires to the last Parl. For the taking away of TithesThe 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 farre, as to succor and provide for their Widdowes, and Fatherlesse Children, which was the eighth proposition of their new project. [Page 34]yet the Parliament (though they civilly entertained the Petitio­ners, telling them that they took notice of their good affections to the publique) sent them away with a charge, that Tithes were paid according to Law. And their Petition (so farre as it was against Tithes, was found many waies faulty, and was accordinglySee 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 proposall or request to the Parliament: Now we are to observe, by what inducements they indeavour to prevaile, which they set downe, partly as a Prologue, partly as an Epi­logue to their petition forementioned, their prologue in these words.

ANSWERE.

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 annoynted 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 raigne, 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 Counsell together against the Lord and against his annoynted, saying let us breake 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 breake them with a rod of Iron, and dash then in pieces like a Potters vessell. 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 reigne over them and were not the most notorious, such under whom Christ in his Members underwent those ten most cruell persecutions in the first Centuries in the Christian profession? Truly this if it be brought in as any reason or inducement to the removall of Tithes (and if it be not what maketh it here) is so farre repugnant to all reason, that may rather argue thus Constantine protecteth Christs Ministers in their persons, in the execution of their offices, and of enjoyment of their portions; therfore he is willing that Christ should reigne, then on the contrary Julian though he suffer them to live & permit them to Preach spoyleth them of their meanes & mayntenance, therefore he is willing that Christ should reigne when as a Learned and Zea­lous Divine as great an enemy to Popery & Superstition as any man,M. Knox. in his Epistle to the Bishopps & Ministers of Scotland Printed at the end of S. Hen. Spelm. Appology for his Booke 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 Gospell is nothing so hurtfull, as to kill the Ministry, when men are taken away there is hope others will be raysed up in their places, but if the meanes of mayntenance be taken a­way there followeth the decay of the profession it selfe, men doe not apply them­selves commonly to callings for which no rewards are appointed, and say that some have done it out of Zeale, some out of heat of Contention, yet in after times, it is not like to continue so neyther let any one tell me that a Minister should have other ends proposed to him then worldly mayntenance, I know that to be truth yet as our Lord said in the Gospell these things yee ought to have done, [Page 36]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.

2^d. Person they bring into their prologue Christ where two things are observable. 1. His glorious advances towards the height or high noone of his dominion. 2. His tender compassion to his people being weary alwaies to behold the burthens on the backs, the yoakes on the necks and to heare the groanes and cryes of his People. 3. His assistance of his servants to incounter, and vanquish their open ene­mies, and oppressors. 4. His pouring contempt upon those who were but partiall deliverers. For the first they set him up in a Royall 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 Jewes arraying him like a King Math. 27.28, 29. And afterwards ranking him among Theeves v. 38. Nay worse then so, for it is better to suffer as an evill doer with innocence 1 Pet. 4.15, 16. Then to act with evill doers with anevill conscience, but these would make Christ likeJoseph. warres of the Iewes. l. 2. c. 13. p. 623. Gessius Florus president of Judaea a patrone of Theeves they would rob and spoile Christs servants of their meanes, and Christ their master must beare the name of it, as if it must be done by his warrant and to his honor. The holy Apostles had not so learned Christ, and therfore they well deserved the Apology of the Towne Clarke of Ephesus, when pleading on their behalfe, he told the tumultuous multitude they are no robbers of Churches Act. 19.37.

2. For his tender compassion to his People they speake of, we confesse he is very sensible of their sufferings in all their afflictions he was afflicted Isaiah. 63.9. And when Saule persecuted the Christians he tooke his tyranny as acted against himselfe Act. 9.4. But this is very ill applyed to the payment of Tithes, that is neither such a Burthen on their backs, nor yoke upon their necks, as should make them grone or crye, 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 sympathize with them in such suffering, and their concupicence after the Ministers maintenance (which makes them sick to the heart & their hearts to ake as they say of themselves) is farr worse then that of Ahab for he would have given him a better! Vineyard or a valueable consideration in mony for it. v. 1, 2. But they would have Tithes taken away, and all certaine maintenance and nothing like it in stead thereof, wherein if they should prevaile (which God forbid) [Page 37]the groanes and cryes of the spoiled and oppressed Ministers would be heard & heeded pittyed, and they relieved by Christ, as for them if they know the plague of their owne heart (which by their words seeme to be too much love to the things of this Life, which makes them discontented with their owne estates, unlesse they may have others added to it, & too litle love, if not a great deale of hatred to the Ministers of Christ, whom they would give up to ignominious misery) they would find more cause of groaning, and cryes, and heart aking for that, then for any thing they doe or can endure by payment of Tithes.

3^d Thing they Speake of Christ, is the powring forth of his Spirit which hath encountred and vanquished their open opressours by this it should seeme that Tithetakers are not open opressours (and if oppressours at all they must be open for Tithtaking is no secret businesse) for they have not been encountred but by some uncon­scionable litigants at law, and such Petitioners to the Parliament much lesse are they conquered, no nor was Tithes any part of the publique quarrell as hath been already observed, in an answer to the former Petition.

ANSWER.

FOr the first they suffered contempt. They did so, and more contempt then 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 Townes, and in the [Page 38]chiefe Streets of London untill by publique authority some were clapt up in Prison for that which they well deserved. Another contempt they intimate in the phraise of the Prophet Amos c. 8. v. 9. The sunne of their power set or went downe at Noone that is their Sunshine glory as the great and most awfull Assembly of this Nation was suddenly turned into a Night like darkenesse of ob­scurity and privacy, and this at noone if they meane that they were interrupted in their worke, when but halfe the day was done or time spunne out, for noone 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 confesse 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 returne any answere of mine owne, because I will not intrude myselfe into the Secrets of God, or Misteries of States.

ANSWERE.

ALL which having reference to their request following, wee may guesse their meaning to be, that they were but partiall deliverers, the Sunne 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 doe not understand and vote downe Tithes as an oppression, their Sunne may be like to set at noone, 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 beene a principall [Page 39]cause of such a dissolution. But that God had no quarrell at them nor powred any contempt upon them, for that is clearly evicted, by what hath been answered to the former Petition. Besides the prime cause (uponIn the De­claration of the Lord Ge­nerall Crum­well & Coun­crll of Offi­cers Aprill. 22. 1653. p. 5. better warrant then these Petitioners words appears to be) the purpose of perpetuating themselves in the supreame go­vernment.

4. Of the present Parliament they say, that the same God who hath pulled the former Parliament downe, 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 passe 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 meere deceipt, and their expectation, I trust, will be de­ceived.

ANSWERE.

Which words may be resolved into these particulars.

• 1. Their pro­fessed
  • 1. Good opinion of the Parliament.
  • 2. Great affection to the Parliament.
  • 3. Zeale for the Parliament.
  • 4. Their joy in the Parliament.
• [Page 40]2. Their own sad condition, by the grand burthen of Tithes under which they groane untill their hearts ake.

• 1. For the First, their good opinion of the Parliament: They make no doubt of their wisdome and faithfulnesse.
• 2. For their great affection to the Parliament, they desire by this to shew, how they own them as their Parliament.
• 3. Their zeale for the Parliament, in praying that the spirit of the Lord may fall downe 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 yoakes, and remove all their burthens.

• 1. For the First, we think so well of the Parliaments wisdome, that they need not the advice of these petitioners, and their faith­fulnesse, that they will not be corrupted by their sollicitati­ons, to act otherwise then according to the rule of piety and Justice.
• 2. For the Second, their hearts owning this Parliament, thats 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 parly withall. 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 zeale in praying for the Parliament, that the spirit of the Lord may fall downe 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 professe their joy in the Parliament, for their Deolaration to breake all their yoakes, and to remove all their Burthens. Wee question whether the Parliament in any Declaration, hath speci­fied Tithes to be a burthen or a yoake, we believe they have not, nor can they on the suddaine, take off all burthens, while there is so great a necessity to maintaine a fighting Navie by Sea, as well as an Army by Land.

2. The other part, which is the close of their prologue, or pro­em to their proposall against Tithes, is their sad condition, by that grand burthen under which they have groaned till their hears ake, [Page 41]besides what wee have observed before of the burthens on the back, and yoakes on the necks of Gods People and of their groanes and cryes. Wee shall here touch only at two things, the one is how such Joyes as but now they professed, and such groaning and aking of the heart (by the grand burthen not yet mooved) can agree together. The other is, that suppose Tithes were a burthen they may bee mistaken in the weight of it, and I think many are so, who when Warrs and plunder have impoverished, many obstru­ctions of Trade beene an hinderance to the recruiting of their state, and great payments have oppressed them, by the clamors of such as these Petitioners put all their aggreevance upon the Score of Tithes which without the other detriments would never bee matter of complaint to any but to such as are way­ward or covetuous. Thus much of their Prologue, their Epilogue is but short, no more but this upon the granting of their request your Petitioners shall owne the Lord in you, and Blesse the Lord for you, and Pray and hope and wayt to see your hands stretched out for the Lord, till you shall helpe to teare the Flesh of the Whore, and burne her with fire.

If they put downe Tithes, and all forced maintenance, and set up no­thing like it in stead thereof, then they will owne the Lord in them, and blesse God for them, what not otherwise, if the Lord be and appeare in them will they not owne him, but upon their owne conditions, we see nothing in their Petition that may induce us to conceive their sence to be any other then hypotheticall. But what o they meane by Praying, and Hoping, and Waighting to see their hands stretched out for the Lord till they shall helpe to teare the Flesh of the Whore and burne her with fire, What Whore do they meane whose flesh shall be torne, and what tearing, burning, if they meane by the whoreIoseph Sal­mon in his Book of An­tichrist in man. that common whore not commonly knowne untill a late writer made discovery of her calling her the whore, the Babilon, the Antichrist in man, that is the fleshly Wisdome or carnall pollicy of the Creatures, as he extends the Word, that is no worke either for this or any o­ther Parliament, if they mean as most of the Orthodox Protestants hold the Antichrist of Rome (and so far their words [their hands stretched out till they shall help to teare) induce us to stretch fanaticall fancy by tearing and burning her the utter ruine of that Arch­enemy of Christ Revel. 17.16. To which place they allude (though cat, they say teare the flesh) how is it like to be done by any acting of this Parliament which is limited for its sitting to the space [Page 42]of a yeare 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 seale or shut up their suits unto them with such a fantasticall conclusion.