1653, December.
On the 2nd of December came the long-expected and much-dreaded report of the Tithe Committee. It first recommended the sending forth of certain authorized commissioners to enquire into ministerial character, and next it gave a deliverance with regard to ministerial maintenance. As this portion of the report is so imperfectly explained by historians, we will present it to the reader as it is printed in the journals:—
"Resolved—That it be presented to the Parliament: That all such as are, or shall be approved for public preachers of the Gospel in the public meeting-places, shall have and enjoy the maintenance already settled by law, and such other encouragement as the Parliament already hath appointed, or hereafter shall appoint; and that where any scruple payment of tithes, the three next justices of the peace, or two of them, shall, upon complaint, call the parties concerned before them, and by the oaths of lawful witnesses shall duly apportion the value of the said tithes, to be paid either in money or land, by them to be set out according to the said value, to be held and enjoyed by him that was to have the said tithes; and, in case such apportioned value be not duly paid or enjoyed, according to the order of the said justices, the tithes shall be paid in kind, and shall be recovered in any court of record. Upon hearing and considering what hath been offered to this Committee touching propriety in tithes of incumbents, rectors, possessors of donatives, or propriate tithes, it is the opinion of this Committee, and resolved to be so reported to the Parliament, that the said persons have a legal propriety in tithes."[54]
An earnest debate ensued, "managed day by day," says one who was present, "with very great seriousness, many arguments and Scriptures being alleged," and "very little of heat or passion being shewed all that time, only one gentleman or two that were for the report, seeing themselves and their party so engaged, flew out a little, complaining of the expense of time, to have given a check to the going on of the debate."[55] The first part of the report, relating to the method of removing scandalous ministers, upon being put to the vote, was rejected by a majority of two, fifty-six voting against fifty-four. The second part, relating to the mode of supporting ministers, and the rights of property possessed by incumbents, was not put to the vote at all. The probable rejection of it might be inferred, but no formal rejection was expressed. What is sometimes represented as the decided abolition of tithes amounted to no more than the rejection of a Committee of Triers. That Committee was a favourite scheme of Cromwell's, and was afterwards by him practically carried out; he also favoured the continuance of the old method of supporting ministers. But the Little Parliament indicated a wish to change that method; yet what they decided now, and even their distinct votes against tithes in the preceding July, did not necessarily imply that they intended to terminate altogether the state maintenance of religious worship.[56]
Fifth Monarchy Men.
It is desirable here once more to pause, and to consider the opinions of Fifth Monarchy men, who were at this time becoming very numerous and very active.
They may be divided into three classes. The first was composed of mere millenarians, who entertained views not essentially different from those which had been held in ancient times with regard to the reign of Christ upon the earth; and whatever may be thought of these persons in some other respects, their opinions cannot be regarded as involving anything discreditable to their reputation, inasmuch as in substance those opinions had received the sanction of a great scholar, Henry Mead, and of a distinguished philosopher, Henry Moore.
1653.
The second class consisted of theoretical theocrats, people who talked in an extravagant manner respecting Divine dominion, and generally opposed the authority of Oliver Cromwell; yet they appear to have been inoffensive persons, not at all disposed to attempt any violent measures for the realization of their wild and mystical dreams. John Tillinghurst, the now forgotten author of several publications on prophecy, which were popular at the time of which we are speaking, belonged to this order of anti-Cromwell millenarians, who were very bold and busy, but for the most part very harmless. Some of them wrote and preached with great confidence upon the prophecies of Daniel and the Revelations of St. John, only to find, in a short time, their theories exploded by the criticism of facts.
But the third class included a number of practical theocrats who blended republican ideas with their theological speculations, and who were quite disposed, whenever the opportunity offered, to open by force a path by which the saints might advance to the government of the world. Venner before and after the Restoration went even this length; and Harrison, although a different man from Venner, was also a military theologian, ready with carnal weapons to cast down strongholds. Certain Anabaptists also belonged to the same division.