Exceptions Many and Just Against Two Injurious Petitions, Section 7
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 not 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.