The former Petition preſented to the Parliament Iuly 16. 1653. Examined and Convicted of Impiety and Injuſtice.
SECT. I.
BEfore I meddle with the matter of this Petition I have ſomewhat to ſay to the men that drew it up or ſubſcribed it, and that muſt be to diſtinguiſh: for being**This Petition with many thouſand hands was preſented to the Parliament on Sat. 16 of Iuly 1653. See Merc. Polit. nu. 163. p. 260. many thouſands of them, as the Reporter gives in the account it is not probable they were all wholly of one mind in this matter, or all of them well affected to the Parliament.
For we know that the moſt of thoſe who are zealots for the taking away of Tithes, are worſt affected many waies: every covetous man would be glad of any occaſion to ſave or gaine, to take up with the angle, to catch with the net, to gather with the dragge, as Hab. 1.15. Every prophane perſon who hateth to be reformed, will be very well pleaſed to take or keepe any thing from the Godly Miniſter, who reproves his ill manners, and who will not permit him to prophane the Sabbath,Iohn Spietlehouſe in his vindication of the Army for their late diſſolution of the Parl. p. 9. nor to take the Sacrament of Lord Supper to his own condemnation. Every Royall Epiſcopall and ceremoniall oppoſite to the preſent Miniſtry will be willing to keep back the Tithe, ſeeing their own Clergy are out of Office, (as Mr Spittlehouſe obſerveth) and of how many of theſe may we ſay (without ſuch a laviſh confidence, as Solomon noteth to be the property of a foole)2 that they are either well affected, or adherers to the Parliament, as the Title ſpecifieth.
2. There are ſome who pretend to Religion, whoſe principles are very unſound, denying firſt Tythes, and then the Miniſtry, or firſt the Miniſtry, and then Tythes, (the one for the other, Tithes that they may ſtarve the Miniſtry, and the Miniſtry, that they may feed themſelves with Tithes) and then Scripture. I could name the man, whoſe conſciences was extreamely cramped againſt the payment of Tithes, yet had he it ſo inlarged and looſned, that he would have farmed the Parſons Tithes of his Neighbours lands, in hope by the bargaine to ſave his owne.
3. Some would have Tithes taken away from the Miniſter, but not from Impropriators, to that purpoſe was a Petition preſented to the Lord Generall Iuly 4. 1652. The Armies Diurnall, nu. 187. p. 2832.(from diverſe ſaid to be well affected perſons in the County of Lincolne) with reſpect and reſervation of other mens Rights (i.e.) of Impropriators.
4. Some though they Petition againſt the payment of Tithes, are ſo well minded to the Miniſters of the Goſpell, that they would have them allowed an Honourable and Comfortable maintenance, whereof more in the anſwer to the latter Petition.
5. The Petitioners we now are to deale withall, without all Juſtice, would have Tithes taken away from Miniſters, and without all mercy, would have no ſet or certain maintenance ſet up in ſtead thereof. To this though it may be thouſands have ſubſcribed, I hope of many of them that they are like thoſe who were deceived by Abſolon, followed him in the ſimplicity of their heart (knowing nothing of the depth of his deſigne 2 Sam. 15.11. ) being ignorant of the contrivers of this petition, and not apprehenſive of the evill event, if they ſhould prevaile in it, with an implicit faith in their good meaning, who were more active in that put their hands unto it, as diverſe have done, without reading what they ſubſcribed, being told but ſome, and that the leaſt offenſive part of the contents thereof.
6. Some would have thoſe, who are poſſeſſed of the nine parts to have the tenth added to them, and,
7. Some would have all ſo alienated out of private hands, as to be made up into a publique ſtock, at the diſpoſall of the State, of which two laſt, I have occaſion to ſpeak particularly in another place.
From the Petitioners with their different deſires and deſignes we3 come now to the Petition it ſelfe, which we ſhall not need to ſet downe entirely altogether, ſince though handled ſeverally, the reader may make up a perfect copy of it, taking it along as it is marked, diſtinguiſhed by a different character, for more diſtinct conſideration, and more punctuall application. I ſhall divide the Petition into 1. A Preamble. 2. The motion of the Petitioners. and 3. Their motives of obtainment. 1. Of the Preamble.
SECT. II.
The Petition.
For as much as the originall ground, of our many years burthenſome Warres and Miſeries, hath been from the Incroachments, and Innovations, which have been made and inforced upon the People, at the pleaſures of ſome men, ruling meerely according to their will, and power.
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 down4 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.
SECT. III.
The Petition.
And for as much as thoſe many victories, mercifully vouchſafed by Almighty God, in approbation of his cauſe, hath not been obtained at a low and eaſy rate, but as through a Sea of bloud, and all kind of miſeries, whereof we have had a large proportion, thereby rendring the cauſe more pretious to our thoughts.
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 itaaMay Hiſt. Parl, L. 1. p. 78. their firſt care to vindicate deſtreſſed Miniſters and afterwardsbbSo 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 who6 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.
SECT. V.
Petition.
And whereas among the reſt of the aggreivances of this Commonwealth, the unlawfull Antichriſtian, and unſupportable oppreſſion of Tithes and forced maintenance is not the leaſt, by which our Conſciences are enſnared, our eſtates deſtroyed our perſons impriſoned dayly, for that which hath noe foundation nor warrant from Chriſt or his Apoſtles, throughout the whole Word of the Goſpell.
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.
7Their 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 2ly 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 Law8 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 of9 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 10th to thoſe who deny it, or grudingly pay it;‖‖Quid faceres ſi novem partibus ſibi ſumptis tibi decimum reliquiſſet? Aug. de Tract. Serme. 219. And what conld they 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 byaaD. Jones Com. in Heb. 1, 2, 6. p. 161. Dr Jones in his Commentary on Heb. 7.26. and more largely bybbD. 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.
SECT. V.
THeir Negative objection anſwered, wee come to the Poſitive.
1. Againſt piety becauſe antichriſtian. Tithes are ſo many years Anticriſtian that they cannot in their originall be Antichriſtian. (i.e.) ſo long before Chriſt that they cannot be from his oppoſite who was ſince Chriſt.
2. Suppoſe the Pope to be Antichriſt (which diverſe late writers beſides Papiſts**The examiners of the Confeſſion of Faith of the Aſſembly Ch. 25. p. 274. &c though I make no doubt of it.) And Papiſts who make him their infallible Guide Antichriſtian, and we tooke the practice of Tithes Imediately from them, it will not follow thence that Tithes are Antichriſtin no more then that the old Teſtament was Jewiſh becauſe the Ancient Chriſtians had it from the Jewes, nor the old and new Teſtament both of them Popiſh becauſe we received the whole Bible from the papiſts, ſince it was an eſpeciall providence of God, to make them both keepers and deliverers of the ſame divine Word, by which their hereſies are confuted. 3. In Antichriſtian Doctors and Papiſts, we muſt diſtinguiſh betwixt that they deliver as men, as Ingenuous, Learned, and morall men, as Chriſtians, and as Antichriſtians: Firſt, as men they are endowed with the light of nature, and naturall Conſcience, which in a good meaſure, teacheth the difference betwixt good and evill, and inclineth to the choyce of the one, and eſchewing of the other, as we read Rom. 2.14.15. 2. As Learned and Morall men, they have been Authors of many profitable Bookes, of Hiſtories, and Tongues, and Arts, Philoſophy naturall and morall. 3. As Chriſtians, they acknowledge the Old and New Teſtament, and diverſe of them have made Learned Commentaries upon them. 4. As Antichriſtians, they maintaine many errors againſt the true faith of Chriſt. Now for Application of this diſtinction, though whatſoever cometh from a Papiſt, may before it be tried, be ſuſpected, yet what they doe or write, under the three former notions, is not ſimply to be denied or refuſed for their ſakes, but only what may be referred to the Fourth denomination. The want of this caution, Valentinus Gentilis leave**Quod eccleſiae reformatae adhuc in fide Trinitatis cum papiſtis convenirent B; llar. Praefat. in lib. de Chriſto Toms 1. p. 271 Geneva becauſe he found that they agreed with the Papiſts in the Doctrine of the Trinity, and the want of this diſtinction and Application, hath led many11 inconſiderate Chriſtians, both into the ſame and other dangerous errours in our daies. 4. It may be more Antichriſtian to deny Tithes, then either to demand or pay them, for as ſome hold, there is an Antichriſt in man**The examination of the confeſſion ch. 15. p. 178. & Ioſeph Salmon a member of the Army, in his Book of Antichriſt in man. Printed for Giles Corbet 1649. in 80 p. 4. and this Antichriſt, is the fleſhly wiſdome, the ſpirituall Serpent, that a man is deceived by the wiſdome of the fleſh, the Carnall policy of the Creature. Now no doubt this wiſdome and Policy, will diſpoſe the men of this World, to ſave their Tithes if they can, and to cavill, and put in all the rubbs and demurres they can, againſt paying of them, eſpecially if they be men who have lately purchaſed, and are now become owners of Lordſhips, who before our late Warres, would have been glad of a Tenantſhip in an ordinary Farme, this Antichriſt, will ſpurre up theſe to uſe all poſſible meanes they may, to have their Mannors Tith-free. There are another Sect of Antichriſtians newly ſprung up, a ſort of Familiſts, and Quakers, of whom ſome ſay,**Chriſto. Feake, Iohn Simpſon, Geor. Cockain, Lawrence Wiſe, in Epiſt. before the diſcovery of myſticall Antichriſt containing an examination of many Doctrines of the people called Quakers in York-ſhire, for Tho. Brewſter 1653. p. 42. They are farre worſe then thoſe groſſe and Popiſh Antichristians, who live in the midſt of Antichriſts Babiloniſh territories and dominions, theſe Antichriſtians doubtleſſe, agree with theſe Petitioners in condemning of Tithes, ſince they deny propriety and inequality of mens Eſtates in ſo much that ſome of them are not free to be Tenants to other men.
SECT. V.
The next poſitive objection is, that the taking of Tithes, is againſt Charity, becauſe that it is Oppreſſion, and that in a grievous degree, unſupportable oppreſſion, deſtroying their Eſtates, Impriſoning their Perſons daily.
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 10th: if Tenants they pay not for it, by either fine or rent; the 10th being12 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 3d of Malachy, A part whereof is that they brought an oppreſſion upon themſelves, yea and procured a curſe upon the whole nation Mal. 3.8.9. By their 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 3d 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 of13 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.
SECT. VII.
The Third and laſt generall objection poſitive is that Tithes are againſt Piety and Charity both: by inſnaring their Conſciences, which we muſt conceive to be in that taking of Tithes, being (as they miſtake it) unlawfull, Antichriſtian, &c, they are by ſuch ſeverity as is uſed to recover them, tempted againſt Conſcience, to make payment of them.
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 not15 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) as**Lindwood 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.
SECT. VIII.
The Petition.
Wee are therefore emboldned in Conſcience towards God and you, to preſent theſe our juſt deſires, for the wellfare and preſervation of the Commonwealth, which will be eſtabliſhed by righteouſneſſe, and therein implore your ſerious indeavours, that this unjust oppreſsion of Tithes and forced maintenance, may be aboliſhed, as a teſtimony of your reſolution, to inſtate this Common-wealth in all their juſt rights, and Liberties, and in ſo doing, you will ingage the hearts of all honeſt and Godly people of this Nation, who have been bowed downe under this oppreſſion, and all being diſingaged from corrupt and ſelfe intereſts, will cheerefully adventure their lives and Eſtates, for your preſervation, and the Nations Peace, being the juſt end of our Warre, the proper and long hoped for fruits of Righteouſneſſe, bringing glory. to God in diſcharge of your truſt to him, and to this wearied Common-wealth, in looſing the bonds of wickedneſſe, and ſetting us free from Antichriſtian tyranny.
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 other17 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 about**Of 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 owners18 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.
SECT. IX.
NOw from their motion and their meaning in it, to their motives, which wee will take in the order premiſed.
The Firſt is, their conſciences towards God and the Parliament. Conſcience towards God? To robb God of his right, when they ſhould honour him with their own ſubſtance Prov. 3.9. And the labourers in his harveſt of their hire, that crying ſinne Iames 5.4. Is this Conſcience? If it be, it is of too neer affinity to theirs, who think it matter of Conſcience, and think they doe God good ſervice in killing of his ſervants, Ioh. 16.2. And was it their duty, a duty of Conſcience, to petition the Parliament, to Vote the Miniſters into a miſerable condition (by taking from them and theirs their maintenance)19 whom they ought to protect in all their juſt rights and Priviledges, as well (if not more tenderly, then any Subjects of th•s Nation: Is not this ſuch a Conſcience as the Jewes had (ſuch in intention, but I truſt will never be ſuch in ſucceſſe) when they ſtirred up devout and honourable Women, and the chiefe of the City of Antioch, and raiſed perſecution againſt Paul and Barnabas, and expelled them out of their coaſt. Act. 13.50.
Their Second motive is, that it will be an Act of Juſtice to take away Tithes, for as they juſtly deſire it, ſo ſhould the Parliament in juſtice grant it, reſtoring to the people, their juſt rights and Liberties, according to the juſt end of our Warre, and the truſt they have undertaken: Wherefore they cannot faile without injuſtice. And all this is juſt nothing, ſince the juſtice of the Miniſters cauſe againſt the Petitioners Criminations, is already ſufficiently cleared in Section 6th.
The Third motive is taken from Piety: To take away Tithes will bring glory to God, as they conceive it, but they are as much miſtaken in the end, as they were in the beginning of their malevolent motion, Conſcience ſtirred them up to Petition, and in Petitioning their aime was, and the end of their deſires, if not denied, would be the glory of God, as much belike as it was to the glory of King David, to have his Servants beards cut, coats curtaild by Hanun the Ammonite, 2 Sam. 10.4. their piety in this is much like their Conſcience, as but now was obſerved.
4th Motive to induce putting downe of Tithes is, that Charity requires it, for it will be a lifting, and holding up of thoſe, who are bowed downe under the oppreſſion of them, a ſetting of them free from the yoake of Antichriſtian tyranny, a bringing of ſuccour to this wearied Commonwealth, and a meanes of its well-fare and preſervation, a looſing of the bond of wickedneſſe. To all theſe particulars, I have formally or virtually anſwered before, ſo that I need doe no more here, but to direct to their place of refutation, which is Sect. 6.
SECT. X.
THe 5th Motive is ſuch as that it requires a diſtinct conſideration by it ſelfe and it is a motive of prudence, if the Parliament upon their Petition will uſe their ſerious endeavours that this unjuſt oppreſſion of Tithes may be aboliſhed. 1. They will give Teſtimony20 of their reſolutiou to inſtate this Comonwealth in all their juſt Rights and Libertyes.
Where the Petitioners ſeeme to make Miniſters no part of the Commonwealth who (beſides their Spirituall Miniſtry towards the Soules of men are both a conſiderable portion of the whole and beare a larger portion in publike payments, then other men.
2. For that they intimate that by taking their eſtates from them they ſhall give teſtimony of their reſolutions to inſtates this commonwealth in all their juſt rights and priviledges, the quite contrary will be a clearer & a readier Inference for hath not the Parliament as good Authority, and may they not with as much juſtice take away the meanes and revenues of other Subjects of this Nation, as well as of Miniſters, and rather becauſe many by treaſon may forfeit their Lands and inheritances from themſelves and their heirs; but the fact of a Miniſter cannot tranſmit the guilt of ſuch a fact or forfeiture upon his ſucceſſour. Becauſe he is not in his predeceſſors Loynes, as the Child in the Loines of his Parents Levi in the Loines of Abraham, and all of us in the Loines of Adam & it may ſomewhat ſcruple the Conſciences of a Chriſtian to impoveriſh the Miniſtry becauſe their deſtitution may produce great detriment to the progreſſe of religion which whoſoever dares violate will not ſticke much at an act of Miniſtry in ſecular matters Dioniſius made bold to robb the Temples of his heathen Gods of their Rights and ornaments, and when he had done ſo he ſet them to ſale in the open Market wheereby when he had made up a great ſumme of mony,**Ferunt ſublata de fanis in forum protuliſſe & per praeconem vendidiſſe exactaq, pecunia edixiſſe ut quod quiſque à ſacris haberet id ante diem certum in ſuum quidque fanum referret ita ad impietatem in Deos in homines adjunxit injuriam. Cicero de natura Deorum l. 3. P. 255. Nu. 63. he made proclamation, that all he had ſould, ſhould be again reſtored to the Temples from whence he had taken them, and ſo ſaith the Roman Orator, who reports the ſtory. To impiety againſt the Gods, he added injuſtice towards men, yet to give the Divell his due, it ſeemes he was more loath to ſtand-guilty of Sacriledge, then of ſimple theft, for he ſo ordered his cheating traffique, as in the laſt accompt to make his Subjects rather then his gods to be looſers by the bargaine.
And whereas theſe Petitioners, ſo preſſe the putting downe of Tithes, as an earneſt of inſtating the Commonwealth, in all their juſt Rights and Liberties, by which they meane not the repreſentative of the people Aſſembled in Parliament, but particular Subjects,21 it may be a leading caſe for them, to looſe their Rights and Liberties, and when all are ſet free from Tithes, at that gappe may breake in, as it did in Germany, the Levelling**Bonorum communitatem humanitati cū primis eſſe conſentaneum. Sleyd. comment. l. 10. prior. Community, which takes away all bounds of propriety, where walls and hedges, locks and bolts, will not be endured, as being injurious incroachments upon Chriſtian liberty, and therefore**Factum eſt ut vulgus ab operibus atque labore deſiſteret & qua quiſquere careret ab aliis qui abundabant etiam invitiis acciperet Jbid. it may be lawfull for thoſe that have ſtrength enough in their hands, to break down ſuch partition walls, and to breake up locks and bolts, and any thing that ſtands betwixt them and their due limited Liberties, ſo it was believed and practiſed, by ſuch as the Divell ſtirred up to hinder, and to ſlander the work of Reformation in Luthers time, with this community of Goods, they held an equality of††Ex dignitate ſunt omnes aequales Sleyd ibid. 51. 64. perſons, and then what is the Landlord better then the Tenant, and why ſhould he Labour and Sweat, fare hard, and weare poore apparrell, that his Landlord and Landlady, may live as idely as the Lillies of the field, which may fare as deliciouſly as the rich glutton, Luke 16. and be as gloriouſly arraied as Herod Acts 12. yea why ſhould he pay a fine or a rack-rent, and he and his Family riſe up early, ſit up late, eate the bread of Carefulneſſe, not only to uphold their idleneſſe, luxury, and bravery, but their vaine paſtime, gaming, hunting, hawking, and ſo give his mony to maintaine Cards and Dice, and his Childrens bread to doggs, and their fleſh to nouriſh birds of prey, and though ſuch mutterings be but the wicked iſſue of Sathans Conjunction with humane corruption, for it is the undoubted will of God, and a ſpeciall part of his divine providence (without which the world would ſoon fall into horrid confuſion) that there be degrees of prelation, and ſubordination, of preheminence, and dependance betwixt man and man, in reſpect of wiſdom power honour and riches.
But yet we muſt take heed that by one unrighteous principle and practice we draw not on another, and truly from the deniall of all ſet maintenance to Miniſters to the deniall of fines and rents to Landlords there is but a very little way of diſtance, and the paſſage from them to theſe is downe the hill, for though both be very ungodly and unreaſonable, yet upon ſuch tenets as are now given forth the pretence of oppreſſion may be more colourably pleaded againſt fines and rents and harriots and ſervices of Tenant to the Landlord then againſt Tithes to the Miniſter and if theſe Petioners ſhould prevaile in their motion for the one it would be a motive to others to hope that they may be freed from the other alſo, and22 ſo farre the Devil hath driven on the deſigne of boundleſſe liberty amongſt us already, for there be ſome of thoſe new Antichriſtians before mentioned who arenot free to be Tenants to other men,**Examination of the Quakers Doct p. 42. that is they have ſuch a latitude of Chriſtian freedome that they cannot put themſelves into ſo narrow & ſervile relation as tenantſhippe beings with it.
SECT. II.
THe other motive of prudence to the aboliſhing of Tithes, is that in ſo ding the Parliament wil ingage the hearts of all the honeſt and godly people of this Nation who have been bowed downe under the oppreſſion and who being diſingaged from Corrupt and ſelfe intereſts, will chiefly adventure their Lives and States for their preſervations and the Nations Peace.
Where there are two particulars which deſerve diſtinct conſideration: the one who will be ingaged to the Parliament upon the taking away of Tithes, the other how farre they will be ingaged.
For the firſt they ſay all the Godly and honeſt of this Nation who are bowed downe under the opreſſion of Tithes, and diſengaged from corupt and ſelfe intereſts where they bring in the Godly people with two qualifications of little affinity one with the other, for to be diſengaged from corrupt and ſelfe intereſts, very well agreeth with the ſincerity of of the moſt ſound hearled Chriſtians, but to ſay that thoſe who account Tithes ſuch a burthen as to be bowed downe under them if they ſpeake it either of all, or of greater number of the better ſort of men is as hard to be prooved, as eaſy to be ſpoken, for very many truly religious men are rightly informed and well perſwaded of the Right of Tithes and pay them as dues, to which they are obliged by Juſtice and conſcience, and many of the wiſer ſort of Godly perſons account it their priviledge to have the Miniſters maintained by Tithes whereto they have an ancient and a legall Rightand that they are not put to it as the Chriſtians are in France, to give them pentions out of the nine parts beſides the paiment of the Tenth, to Popiſh Prieſts and hold it a priviledg and liberty of an Engliſh Subject if he have a ſonne ſit for the calling of the Miniſtry to breed him up to that calling, and that when he hath23 beſtowed coſt upon his education to that purpoſe, and he is both furniſhed with gifts, and imployed in a Miniſteriall office that he ſhould have beneficium propter officium the wages aſſigned to the work and though the number of Miniſtrs be much leſſe then the roſt of the Nation, (as among the Iſraelites, the Levites were not as ſome miſtake the matter the tenth or twelfth part of the poſterity of Jacob, but not ſo much as the ſixtith part of the deſcendants from his Loines) yet they are a very conſiderable part of the Common wealth who in any publique charge pay a bove the portion of other men as hath beeen noted before, and have a capacity and opportunity to ſerve the State more then is incident to the condition of other men, not only in the time of peace but of warre alſo: I had it from a Courtier of good credit, that the laſt king, when a Cour-chapline**Dr R. was rather popular then Courtlike in his Preaching, & his Sermon reliſhed more for the Peoples right then of the Kings prerogative that checking him for it, told him he looked for as good ſervice from his Clergy in the Pulpit, as from his Army in the Field, and he meant it not onely by their prayers (as his Grandmother did when ſhee more feared the praiers of John Knox and his Diſciples then an Army of 20 thouſand**Mr Trap in Acts 10.4. men) but by their inſtructions and perſwaſions of the People. There are yet enough ready to beare witneſſe and worthy to be believed in a cauſe of weight who well remember that the Miniſters who have been of a contrary Judgment to theſe Petitioners in point of Tithes) have done ſuch good offices to the Parliament and the Army, with the People as (to ſpeake modeſtly without upbrading of either) might render them more capable of their protection then of their oppoſition.
The other particular is, how farre they will be engaged, they ſay they will cheerefully adventure their Lives and Eſtates for the Parliaments preſervation, and for the Nations Peace, viz. in ſo doing that is if they will uſe their ſerious endeavours that the oppreſſion of Tithes and forced maintenance may be aboliſhed it is much to be feared as before hath been touched, that the Petitioners here are not diſingaged from corrupt and ſelfe intereſts, ſince ſome of them hope thereby to gaine that which the Miniſter muſt looſe but for the cōdition of their engagement in ſo doeing. It was held a very politique caution in the 3d Article of the late Nationall League & Covenant that they who tooke it were no further bound to preſerve and defend the Kings Majeſties perſon and Authority then in the preſervation and defence of the true Religion and the Liberties of the Kingdome. So that if he ſet hmſelfe againſt24 either of theſe the ingagement did not oblige to his defence, ſo their ingagement being but conditionall in ſo doing if the Parliament will not doe ſo as they would have them, they are diſcharged from adventnring themſelves or eſtates for their preſervation and the Nations peace, there was never ſuch a capitulation put upon any Parliament, nor ever was the Nations peace put upon ſuch unequall and unreaſonable termes. But ſay the Parliament, ſhould aſſent to their propoſall, would that content and quiet them, would they not moove for ſomewhat more, which the Parliament might conceive to be much worſe for the Nations welfare, and therefore in prudence and conſcience, muſt think it fit to be denied, there be ſome to whom the Anſwer of Sir Walt. Rawleigh to Q. Elizabeth may be applied, who when ſhe asked him when he would give over his begging, he told her Majeſty, not till ſhee gave over giving: So ſome are of ſuch unſtable ſpirits, and boundleſſe deſires, that they make the obtainment of one favour, the inducement to moove for another, and if they ſped in never ſo many, they are all loſt in the laſt, wherein their humor is not ſatisfied.
But it will be a great deale too much to grant what they moove for, in their preſent Petition, for beſides the knot for the lawfulneſſe of Tithes, by Scripture and reaſon, eſpecially for a ſetled and certain maintenance (which cannot be expected without conſtraint) it will not conſiſt, I humbly conceive, with the prudence of the Parliament (after they have incurred the offence of the Royall party, by putting downe Kingſhip, the Prelaticall, by puting down Biſhops, Deanes and Chapters, the ſuperſtitious party by putting downe the Service-Book, the Profane party, by putting down Stage-plaies, December Saturnals commonly called Chriſtmas holidaies, and carnall ſports and recreations on Sabbath day. ) by gratifying them herein, to give juſt cauſe of diſcontent, to all Regular and Orthodox Miniſters of the Land, and to all thoſe who are for a ſet, certain, and ſufficient maintenance for them, which I am confident, is the mind of the moſt and beſt of all the people of the Engliſh Nation.
If it be ſaid, that by taking Tithes from the Miniſters; and in giving them to the People (though they conſtitute no other Maintenance that may be required and procured by force of Law, for one they ſhall looſe, they ſhall oblige hundreds. I anſwer, though it would be a great beneficence from the Parliament to the people, to give them the Tithes they never had in Right, nor in poſſeſſion,25 by theſe Petitioners complaint of them, as unſupportable oppreſſion, they would learne to take them, not as favours, but as juſt Rights, ſince they are bound in juſtice to free them from, or if they ſhould apprehend them as free-will-offerings or donatives that would work upon them, but for a very little while in any way of gratefull reſentment, ſince their manifold Antipathies, under the Tithes now mentioned (being in them mightily predominant above all ingenuity) would ſoone bury it in the grave of oblivion, or ſtifle it with a ſtronger ſent of malignant diſaffection toward them. Whereas if they were kept up as the conſtant Revenue of Incumbent Paſtors, as the ſoules of the people, as well as the bodies of Miniſters, might be better provided for, ſo the State might have better ſervice from them both, of which ſomething hath been ſaid, which the Reader may remember, and apply to this poynt, though I doe not repeat it in the place.
SECT. XII.
There remaineth only one prudentiall motive more, beſides the common formality, And your Petitioners ſhall &c. And that is, Thus will your light breake forth as the Morning, and your righteouſneſſe ſhall goe before you.
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 aboliſh26 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 of27 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 beſides28 their Preaching may be worth nothing, and yet I thinke they will not long hold out in that worke, at that rate the**Bucol 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 founderaaPhil. Alegamb. Biliothec. Script. ſocietat. Jeſ. Statim poſt prefat. & cenſur. and nine more) of his brotherhood tobbSee 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.