Exceptions Many and Just Against Two Injurious Petitions, Section
AN ANSWERE TO THE Later Petition.
THE three Authorized Intelligencers, for the Newes both of and to this Nation, have given notice this weeke, 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.
aThe Armies Diurnall 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.
bThe Reporter of the ſeverall proceedings of State Affaires num. 202. p. 3189Another ſaith ſomewhat more but not all in theſe words.
The Petition.
To the Parliament of the Common-wealth 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 burthen on the eſtates and conſciences of the Godly may ceaſe, and that we may not be inſnared with forced maintenance, or any thing like it inſtead thereof. And your Petitioners ſhall owne the Lord in you, and bleſſe the Lord for you, and pray, and hope, and waite to ſee your hands ſtretched out for the Lord, till you ſhall help to teare the fleſh of the Whore and burne her with fire.
A cMesc. Polit. num. 165. p. 2636.Third farre larger then 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, 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 learnedeD. 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 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.
The Title of the Petitioners.
1. For the Petitioners though we heare nothing of their number covnted 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.
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 as*Cambd. Hiſt. of Qu: Elizab. An. 1559. l. 1. p. 19. Camb. obſerveth. So now in many Contryes, 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 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.
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 Burthen on the Eſtates and Conſciences of the Godly may ceaſe, and that we may not be inſnared with forced maintenance, or any thing like it inſtead thereof.
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 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,gReſolved 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, everygReſolved 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 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 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.hGodw. 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 TithesiThe 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. 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 accordinglykSee 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.
Petition.
Though the Kings of the Earth, have been unwilling that the annoynted Ieſus ſhould Raigne, yet the obſervation of the out-goings of the moſt high in theſe later daies, cauſeth your Petitioners, to believe that the day of the accompliſhment of the promiſes on that behalfe of the Sunne of Righteouſneſſe, is dawned if not approached very neere its noone, who is weary alwaies, to behold the burdens on the backs, the yoaks on the necks, and to heare the groanes and cryes of his people, wherefore he hath powred forth a ſpirit which hath encountred and vanquiſhed our open oppreſſors, and powred contempt upon thoſe, who were but partiall deliverers. The ſunne of whoſe power ſet a noone becauſe it ripened not, the deſires and Petitions of Gods people, by a favourable influence, but ſuffered their hopes to blaſt, after ſo many promiſes and proteſtations, and ſo much expence of Treaſure and bloud. The ſame God who hath pulled them downe hath ſet you up, but not to rule for your ſelves, but for the people God, not to ſeeke your own, but the honour of Chriſt, and wee can doe no leſſe then hope and Pray, that the ſpirit of the Lord may fall downe upon you (and to teach you to rule after the heart of Chriſt) to whom we make hold to make this humble addreſſe, not to interrupt your weighty affaires, nor miſdoubting your wiſdome and faithfulneſſe, but to ſhew, how our hearts owne you as our Parliament, and to confeſſe we dare not neglect our Aſſiſtance to the great worke 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 yoakes, and removing all our Burthens, at which our Soules joy, and to keep warme the breathings of that ſpirit, we humbly crave leave to ſpread before you, one grand burthen under which we have groaned till our hearts ake.
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,lM. 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, 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 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 likemJoſeph. 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) 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.
3d 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.
Petition.
The 4th particular of Chriſt, is that he hath powred forth contempt on thoſe who were but partiall deliverers what contempt he hath powred out & for what may fitly come under the eonſideration of the 3d ſort of perſons viz. The late Parliament whom they meane to be but partiall deliverers, of whom they further ſay in the next words — the ſunne of whoſe power ſet at Noone becauſe it ripened not the deſires and petitions of Gods People by a favourable influence, but ſuffered their hopes to blaſt after ſo many promiſes and proteſtations and ſo much expence 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 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 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.
Petition.
The reaſon they render is, Becauſe they ripended not the deſires & Petitions of Gods People, by a favourable influence, but ſuffered their hopes to blaſt after ſo many promiſes and Proteſtations, and ſo much expence of bloud and Treaſure.
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 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 (uponnIn 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.
Petition.
5. For themſelves they ſay, We can doe no leſſe then hope and pray that the ſpirit of the Lord may fall downe upon you (and teach you to rule after the heart of Chriſt) to whom we make hold to make this humble addreſſe, not to interrupt your weighty affaires, or as miſdoubting your wiſdome, and faithfulneſſe, But to ſhew you how our hearts owne you as our Parliament, and to confeſs we dare not neglect our Aſſiſtance to the great worke 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 yoakes, and removing all our burthens, at which our ſoules joy, and to keep warme the breathings of that ſpirit, we humbly crave leave to ſpread before you, one grand burthen, under which we have groaned till our hearts ake.
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.
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, 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 whoreoIoſeph 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 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.
The Acceptance of their Petition.
THat I may not make an end, or take my leave of my Reader with ſuch a diſtaſtfull folly. I will make up my laſt period with the Parliaments acceptance of, and anſwer unto theſe importunate Petitioners, which is ſet downe in this ſort.
The Petitioners called in, and being come to the Barre Mr Speaker by command of the Houſe returned them this anſwer. pMercur. 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 Buſineſſe in your Petition ſhall be in due time under conſideration, and the Houſe will doe therein as the Lord ſhall direct them. Wherein they ſhew their civility by their ſmooth courteous anſwer to ſo rough and rigorous a Petition, their wiſdome in accepting of their affection as it was preſſed, not of their Judgment, and in that they would not raſhly, but upon due conſideration returne an Anſwer, and their Piety, in that they reſolved to doe 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 doe and with what minds and to what ends they act, direct their councells and debates to reſolutions of Piety and Juſtice that they may not doe unjustly, by the miſguidance of falſe information or corrupt affection nor accept of the perſons of the wicked for feare or favour or reward v. 2. But Defend the Poore, and Fatherleſſe, doe Juſtice to the afflicted and needy, v. 3. Defend poore and deſpiſed Miniſters who are as Fathers having none of their Tribe as heretofore in places of Anthority, as Fathers to Protect them, Deliver the poore and needy out of the hand of the wicked. v. 4. Deliver thoſe that are Poore from their Poverty by ſupplying them with meanes of comfortable ſubſiſtance, & by keeping thoſe that are not poore, that the hands of the Wicked may not impoveriſh them; and good Lord make the Rulers whom thon haſt ſet over us Rich in Grace Heroick in Spirit to act for thee, thy cauſe, thy truth, thy Church; and all faithfull Paſtors, who feed thy flock, that they may be fed with that portion which thy gratious Benificence hath provided for them.
FINIS.
End of the text · John Ley, Exceptions Many and Just Against Two Injurious Petitions (1653)