REMONSTRANCE OF QUAKERS TO THE GOVERNOR AND MAGISTRATES OF PLYMOUTH. To the Governor and Magistrates, with the rest of the Court of of this Colony of New Plymouth, sitting at this instant fourth month called June, 1678. We whose names are hereunder written, called Quakers in your said jurisdiction, conscientiously and in all tenderness show why we cannot give maintenance to your present established preachers. We suppose it's well enough known we have never been backward to contribute our assistance in our estates and persons, where we could act without scruple of conscience, nor in the particular case of the country rate, according to our just proportion and abilities, until this late contrivance of mixing your preachers' maintenance therewith, by the which we are made incapable to bear any part of what just charge may necessarily be disbursed for the maintenance of the civil government; a thing we could always readily do until now. And why we cannot in conscience, directly or indirectly, pay any thing to your said preachers as such, we, in true love and tenderness (not through contention or covetousness, the Lord is our witness) offer as followeth : 1. The ground of a settled maintenance upon preachers either must arise from the ceremonial law of the Jews paying tithes to their priests, the Levites; or from the Pope, who first instituted the same (as we find in history) in the Christian Church, so called, in the year 786, in the time of Offa, King of Mercia, where there was a council held by two legates sent from Pope Adrian to that purpose (see Selden's "History of Tithes"). Now, the first, your preachers say as well as we, is ended, and therefore will not have their maintenance called tithes. The second (viz., the Pope's institution) we suppose they will also disclaim as any precedent or ground for their practice. We must therefore necessarily conclude they have no ground at all; which we further demonstrate as follows: 2. The gospel ought to be preached freely, according to the injunction of our Lord Jesus to his disciples when he sent them forth to preach. Matt. x. 8: "Freely you have received, freely give." This is far from bargaining for so much a year, and, if it be not paid, take away food, clothes, bedding, and what not, rather than go unpaid. Doubtless those are no true shepherds who mind the fleece more than the flock. The apostles would rather work with their own hands than make the gospel burthensome or chargeable to any (1 Thess. ii. 9; Acts xx. 34; 1 Cor. iv. [12]; 2 Thess. iii. 8). Now, they are otherwise minded than the apostles who would rather make their gospel burthensome than work. The apostle coveted no man's gold or silver or apparel (Acts xx. 23). What thought will true charity allow us of those, who not only covet, but forcibly take away, either gold, silver, or apparel, and that where it can[not be] well spared, from families and children? The gospel is the power of God, and therefore neither to be bought or sold. Christ Jesus invites people freely. His ministers ought not to make people pay. 3. Preachers are to receive maintenance but as other men; viz., when they are poor and want it. And here we are not backward, according to our abilities, to minister to the necessities of any men. Only this ought not to be forced or compelled from any, but ought to be left to the giver's freedom. 4. The true ministers of Christ never received any thing (if they stood in need) but from such who had been benefited by them; and, in that case, they thought it but reasonable (as indeed we do, if there be occasion) that those who from them had received spirituals should (if they stood in need) communicate to them their temporals (1 Cor. ix. 11; Rom. xv. 27). Now, therefore, have we been benefited by your preachers? Do we receive of their spirituals? Say they not of us, we are heretics? Let them, therefore, first convict us, and put us into a capacity of receiving some advantage from them (if they can), before they receive maintenance from us. It is related (in the book called "Clark's Lives") of one Rothwell, a man famous in England in his day, that a collection having been made for him in his absence, and understanding, at his return, some had given that he was persuaded had not been profited by his preaching, he returned their money again. It were well if there were more so honestly minded. 5. We do really believe your preachers are none of the true ministers of Christ. Now, how can it reasonably be expected from us we should maintain or contribute towards the maintenance of such a ministry as we judge not true, without guilty consciences and manifest contradiction of ourselves and principles? We request, for conclusion, you will please to consider whether you may not prejudice yourselves in your public interest with the king (you yourselves having your liberty but upon sufferance), if you should compel any to conform in any respect, either by giving maintenance or otherwise, to such a church government or ministry as is repugnant to the Church of England. We leave the whole to your serious consideration, desiring (if it may be) we may be eased in the forementioned case, viz., that you will please to distinguish between the country rate and your preachers' maintenance, and that we may not be imposed upon against our consciences; that so, under you, we may live a peaceable and quiet life, in all godliness and honesty; that so, the end for which you are placed in government being truly answered, in the promotion and propagation of the common benefit, we therein may have our share. Who are your true friends, EDWARD WANTON. WILLIAM ALLEN. ROGER WILLIAMS TO THOMAS HINCKLEY AND OTHERS, COMMISSIONERS. To the much honored Mr. Thomas Hinckley and the rest of the much honored Commissioners from the respective Colonies, assembled at Providence, October 4, 1678 (ut vulgo). MUCH HONORED SIRS, -Your wisdoms know that this town is liable to many payments; that moneys will be drawn like blood from many amongst us: for some of us have appeared legally in town-meetings to answer the charge and summons and declaration of the plaintiff against the town of Providence. Others have not appeared at our town-meetings; or, appearing, have dissented from the major vote, which hath always (in all these transactions) carried on matters in just order and quietness. The non-appearers and dissenters will not pay, as being none of the town in this case. We had much heat in our last town-meeting. I motioned a suspending of proceedings until the sitting of this high court. Both parties yielded, and professed to submit to your decision, in active or passive obedience. We were hot; so no address was orderly prepared, &c. : and therefore I hold it my humble duty, in the town's name, to pray your favorable and most seasonable help unto us. I presume not to add a word as to our matters; no, not to urge to your remembrance the maxim of Queen Experience (secundæ cogitationes meliores). Only I pray you to remember that all lands and all nations are but a drop of a bucket in the eyes of that King of kings, and Lord of lords, whom I humbly beseech to adorn your heads with that heavenly crown at your parting from us. Beati pacifici. So prays your most unworthy servant, ROGER WILLIAMS. JOHN COTTON TO THOMAS HINCKLEY. PLYMOUTH, Feb. 14, 1678. WORSHIPFUL AND MUCH HONORED FRIEND,- This last week came such uncomfortable tidings from Barnstable hither, that I knew not how to satisfy myself without troubling you with a few lines; I hope, not proceeding from a principle inclining to meddle with other men's matters, but from a sincere desire of the best good of that people, who are, God knows, very deservedly dear and precious to me. It doth indeed malé audire with wiser than myself, that such discouragements should attend Mr. Bowles; that such mean things should be so taken up, and presented as matter to alienate the affections of people from him. I am sure the speakers do greatly suffer in their names, in more towns than this, for their weakness herein; and your whole place, I fear, will be so blemished thereby, as that you will find it more difficult to obtain a minister next year than this. I need not tell you, worthy sir, that it is a dying time with preachers, young as well as old; and it is very manifest, there is very great likelihood of scarcity of ministers; and if I may, without offence, whisper it in your ear, I dare say Mr. M. is far below Mr. B. for learning and abilities, although his name be deservedly more precious with those who knew his predecessors. That you are too heavy, and weigh down. the whole town (as is said), I freely say, that, without doubt, you may lawfully do it in all cases generally: but I could, upon my knees, humbly beg of you, worthy sir, that you would not only permit, but countenance, as much as you can with a safe conscience, a vote of your people for Mr. B., who (I hear) are much more satisfied with him, hearing how honest an answer was indeed sent from him to them at the return of the messenger; though (it seems) not so thoroughly declared as should have been. If, upon such toys as these, Mr. B. should go home with |