The first Opinion.

First, it hath the plain Word of God for it under the Law, Num; 18.21. which being compared with Levit. 27.30. seem [Page 3]to imply, that Tythes being absolutely the Lords Portion, they were given to him by the Leviticall Ministers, not as Leviticall, but as Ministers, and so being derived, as it were, from them by entayle to Euangelical Ministers, are now due to them, not as Evangelicall, but as the Ministers of God.

Secondly, Christ himself seemeth to approve of it in the Go­spel, Matth. 23.23. where he reproveth the Scribes and Phari­sies not for paying the Tithes, but for doing no more.

Thirdly, the Apostle seemeth in the Heb. 7.4. — 10. to build the strongest foundation of his Doctrine, That the Priesthood of Christ, being after the order of Melchinedecke, was more ex­cellent then the Leviticall Priesthood, upon this ground because Melchizedeck took Tythes, even of Abraham himself, and con­sequently of Levie in the loynes of Abraham, whose Posterity should receive Tithes. Now whether this superexcellency of Mclchizedeck may be said to be in his Antitype Jesus Christ, if Christ neither taketh, nor hath right to take Tythes in the Go­spel, is hard to decide.

Fourthly, besides the Apostles intimation of paying to the Ministers something of every good thing or blessing they enjoy, Gal. 6.6. Nay the Apostles inserence, 1 Cor. 9.14. as if the Mi­nisters of the Gospel should have their allowance by an expresse Ordinance of God It is ordained as the Leviticall Priests had un­der the Law: Now wee know of no other Ordinance of God concerning Ministers maintenance, then that of Tythes.

Fifthly, the practice of Christian Churches, afore, under, and after the reign of Constantine the Great.

Sixthly, the conveniencie of such a payment both in regard of proportion and easinesse, the people [...] seeling any charge in it.

Seventhly, the williugnesse of most men to pay Tythes by reason of an old custome, which is to them, altera natura.

Fightly, and not to make them jure divine, the antient Lawes of the Kingdome, and the renewed Ordinances of Parliament do plead of the lawfulnesse of them.

But on the other side it may be excepted against it:

• 1 That the payment of Tythes being a meer Mosaical Or­dinance, [Page 4]was abrogated with the Levitical Priesthood, Heb. 7.12.
• 2 That in the New Testament we finde not so much as a word of it.
• 3 That Christ and the Apostles neither took, nor comman­ded, nor demanded them.
• 4 That other means are prescribed in the Cospel, for the maintenance of Ministers, as the second Opinion will prove.
• 5 That in the first 200. years after Christ, there was no men­tion of it in Christian Churches.
• 6 That paying of Tythes came not into the Church, till An­tichrist began to stirre, and aiter many Superstitions, were brought in by him.
• 7 That the State confirmed the payment of Tythes in the beginning of Reformation out of meer necessity, as they suffe­red and connived to divers other Superstitions, because they durst not offend the people too much, and knew not, how else to raise meanes for the Ministery, which now we may do.
• 8 That the gathering of Tythes doth hinder Ministers in their study and labours, and maketh them too worldly, and too proud, that many times they are liker Farmers or Grasiers, then Ministers of the Gospel.
• 9 That it is contrary to the practise of the best Reformed Churches.
• 10 That it is offensive to many tender Consciences, who would rather pay more then lesse, if they were not forced to such a kind of payment, and were left to their liberty: Nay, that many godly Ministers groan under it, as a burden, and would fain be rid of it, &c.

The second Opinion.

First alleadgeth the Gospel for it, where we have divers ex­amples, that the people did provide for their Ministers freely, according to their own discretion, without having any certain set stipend, much lesse Tythes paid to them, 2 Cor. 11.9. Phil. 4.18. Secondly, Christ himself received such supplyes, Luke 8.3. Thirdly in all commands for the provision of Ministers no certain kind or summe of dues is exprest, but left to the con­science [Page 5]and ability of the people, 1 Cor. 9.11. — 14. Gal. 6.6 Now the Gospel-way is the best way, and in such duties wee ought to conforme rather to the Apostolical, then judaical pra­ctise. Fourthly, it is a part of our Christian liberty not to bee brought under the bondage of any man, but to do, freely, what we do, Gal. 5.1. Fifthly, the people will be more willing to doe rather above their ability than under, if they were left to their liberty, some in conscience, some for their credit, some in love to their Ministers, especially if they may profit under them. Sixthly, Minister will find more comfort in such free­will ofterings and contributions, then in all their forced tythes, and set stipends and wages. Seventhly, it will breed more love amongst Minister and People. Eighthly, it will make Ministers more painfull and carefull to approve themselves to their peo­ple. Ninthly it will teach Ministers in all conditions to be con­tent and to know how to be abased, and how to abound, Phil. 4.11. Tenthly, it will free them from many cares and troubles of the world. And what shall we here desire more then food and rayment? 1 Tim. 6.8.

But on the other side it may be said, 1 That we have no ex­ample nor command in the whole New Testament, that the maintaining of Ministers was ever left meerly to the discreti­on of the people; but rather that in the primitive Churches, the people did and by reason of the Churches condition, were bound to pay more, then the tythes: in so much, that many sould their whole estates, for the sustenance of Ministers and poore. Acts 4.34.37 Which now a dayes such men would be loath to doe, that are so unwilling to pay the tenth part, not of their whole estate, but onely of their yeerly encreases to the Ministers of the word. 2. That in the begining of the Gos­pell, afore Churches were settled and consirmed under Chri­stian Magistrate, there could no certaine portion to be set out for the Ministers maintenance, which yet was done as soon as under Christian Magistrates the Churches were established. 3 That the place of Scriptures alleageth speake of the dutie in generall, that we ought to provide for Ministers, not of the meanes or manner of performance, whether it should be left [Page 6]Arbytary to the peoples discretion, or be ordered by superiors. Nay that those places imploy rather a certaine set proportion, then an arbytrary contribution as it was shewn above. 4 That is no more a breach of our Christian liberty, to pay a certain portion to the Ministery, then to pay certain set taxes, subsidies and customes to the Magistrates, which yet the Apostle teach­eth they have right unto, Rom. 13.7. 5 That the covetousnesse and worldlinesse of men now a dayes is so great, that Ministers should have little enough to live upon with their Families, if they should be forced to depend upon the gratuity and discreti­on of the people, as in some places of late it did appear, to the great prejudice of Ministers, and the greater shame of the peo­ple. 6 That it would be very uncomfortable and disgracefull to the Ministers of God, to depend wholly upon, and to be behol­ding unto every particular member of his Congregation, be he never so mean or so bad for every bit of meat he puts into his mouth, though never so little; which were rather to live of the Gospellors, then of the Gospel, 1 Cor. 9.14. 7 That Ministers may find much more comfort in the allowance of God, or the Magistrates, then in the self-willing contribution of the Peo­ple. 8 That it would make Ministers cowards in the Lords Work, and fearfull to offend the People, and rather prone to flatter and please them in their Doctrine, least they should de­ny them their gratuity, or sparingly contribute to them. 9 That it would rather increase their care to the world, not knowing what recompence they shal receive, then free and ease there of it. 10 That it would teach Ministers to know, how to want, or to be abased but hardly how to abound. For their People would take an order with it, who thinks alwayes their Ministers have too much. 11. That the same Apostle who will have us content with food and rayment, 1 Tim. 6.8. will like­wise have us provide for our Families or else, that we deny the Faith, and are worse then Insidels, 1 Tim. 5.8. 12 That the chiefe ground of this opinion seemeth to be either envy or co­vetousnesse, and that the abettors of it are either loath, that their Ministers should live comfortably with a sufficient com­petency, or unwilling to part with their dear Mammon for the Gospels sake.

The third Opinion.

As it is not contrary to Law and Gospell, so it is grounded upon Reason and Equity; And 1 that as the Lord himself hath assigned in the Old Testament expresly, and in the New Testa­ment implicitely, what kind and measure of reward his Mini­sters shall have: So it is the duty of Magistrates, to see Mini­sters duly recompenced for their pains, and not deprived of their portion. 2 That Godly Magistrates have at all times by vertue of their power, both under the Law and Gospell taken care, that such a set Portion was delivered to the Ministers: Thus Moses took care, Deut. 14.22. Hezekiah, 2 Chron. 31.4.— 6. Nehemiah 10.35, 37. And under the Gospel, as soon as there was any Christian Magistrate, from Constantine the Great, they took care for the Ministery, and tythes were confirmed, though already paid afore even in Origens time, about 200. years after Christ. 3 Nay more, that Godly Magistrates gave order, what­soever dues were allowed to the Ministery, to be brought into certain treasuries, and delivered to certain Commissioners, by whom they were afterwards proportionably distributed, so that Ministers were freed from the trouble of gathering their tithes themselves, as we read 2 Chron. 31. from v. 11. to v. 17. Neh. 12.44. and 13.12.13. 4 That God himself expresly commandeth this course, Mal. 3.10, bring all the tithes into the Storehouse. 5 That the Apostles in want of Christian Magistrates perfor­med the same duty, Act. 4.34, 37. Where all the contributions were laid to the Apostles feet, to be distributed proportionably as well to Ministers, as the poor. 6 That this is a part of the di­stributife Justice, to be executed by the Magistrates, to see, that these which are good, may have praise, Rom. 13.3. which is most necessary in the behalf of those that labour for our grea­test good, even the good of our soules; and consequently, that such as doe most good that way, or have most need of helpe, might receive most proportionably those things that are fit for them, which cannot bee done, if every Minister taketh all the tythes of his own People, where many times unworthy ones have too much, and the worthiest to little. 7 That by this means the great inequality of Ministers meanes may be remedied, and [Page 8]a better proportion set out and observed, least some should have all, and others nothing. 8 That Ministers by this meanes will truly be freed from all worldly cares and troubles, & have more liberty to wait on the Ministery of the word, not unlike the motion of the Apostles, Act. 6.2.4. 9 That the revenues of the Church may by this meanes be encreased, and the people by authority constrained to pay fully and truly that which oft they with-hold from the Ministers, who dare not be so exact and strict in their own right, least they should seeme to be ex­acting and covetous, as commonly they are slandered, when they will not let their people have all things at their own prise. 10 That Ministers being publike persons, should have their meanes from the Publike, without beeing beholding immediately to particular persons, from whom they can can hardly get their dues without losse or strife, or discontent. 11 That this is the justest way of providing for Ministers to receive their means proportionably to the time they have ser­ved, if once a Quarter they should be paid; Whereas now it seemeth to be most unjust, that if a Minister hath served all the Year long, and should dye afore the Harvest, or afore the Corn be tythed, he loseth that whole Years prosit, and his Successour inneth one Years profit, afore he hath served one moneth, and many times one Week. 12 That this is the practise of most re­formed Churches, and found to be the most convenient way for Minister and People. 13 That many godly Ministers and Christians in this Kingdome groan and long after it, & would thank God for ir if it might be brought to passe. 14. That this would be a meanes to reconcile the two other Opinions, and make us all of one mind and judgment, as we should be of one heart and affection.

But it may be objected, 1. That it is out of the civil Magi­strates Sphere to meddle with Church-Affaires, and that wee must live by the Gospel, not the Civill Law. 2. That it may be prejudicious to the Church, if Civill Magistrates should have power to dispose of Church-mens lands, that upon pretence of inevitable Necessities they may alienate all or part of them, and employ it in secular affaires, and bring the Ministery to want and poverty. 3 That there may be great partiality in the allow­ance of Ministers, and the assignation of set stipends, to certaine [Page 9]persons and places, according as they have friends in high pla­ces. 4 That under Officers and Collectors may be unfaithfull, and deceive the Ministery in the gatheeing of their meanes, or paying of them. 5 That great sums of money must necessarily be taken from the Churches means, for the wages of such col­lectors or treasurers, which will impaire the Ministers compe­tency. 6 That it will be as great, nay a greater trouble to Mini­sters, to get their pension from those collectors, or civil Officers then from the People. 7 That the people would bee more un­willing to pay their dues to those civill Officers, then to Mini­sters? some out of Conscience, who are loath to pay tythes to Impropriators, because they think they have no right to them; some out of Covetousnesse, because then they will be more nar­rowly lookt unto, and will not have such opportunity and po­wer to deceive these collectors, as they did their Ministers. 8 That Ministers will be long detayned in their payment, if the collectors are negligent, and have not made their money of their commodities they receive, or if they are froward, and will not pay Ministers at the times appointed. 9 That it is far more convenient for Ministers, to have their severall commo­dities in kind for the present use of their Families, then to have their pension in money, and to buy every bit they eat, many times at a dear rate. 10 That Ministers will be deprived of a great deale of recreation and refreshment, when they have no­thing to do in the field, and are lockt up as prisoners in their studies, which will much annoy their health.

Thus you have the conveniencies and inconveniencies of these several Opinions, represented to you, as near as may be, Your next question, I know, now will be, which of these three Opinions I think the best and most convenient for the Mini­sters of the Gospel. I confesse the matter is not only difficult, but odious, and which way soever I chuse, I shall encurre the censure, if not the ill-will of some, which are of a contrasy opi­nion. But this we must look for in all not only indisterent, but the best things, especialy in this age, where there are commonly tot sententiae quot capita. And to tell you my mind freely, though [Page 10]I will condemn none of the other Opinions, yet I doe now en­cline to the third Opinion, which doth seeme to obserue a Me, dium, & goeth a middle way between the other two extreams, and may be a meanes to reconcile them both in time. I wil trouble you with no more reasons, then were alleadged above. And concerning the objections against it, they seeme to me of no such force and consequence, as to make me stagger, or chang my mind.

For 1. suppose the civil Magistrate have nothing to doe pro­perly with meere Church affaires, in points of faith and doct­rine, but onely to be Custosveritatis, and the defender of the faith established, according to the word of God in the Churches of Christ: yet the care to provide for the Ministers mainten­ances safety belongs to them, as a duty of their civil power, as it was proved above. We do live by the Gospell, that is not (as they seeme to inferre) by those meanes, which the Church thinke good to assigne to the Ministers for their sub­sisting: as popish priests preteud right to the tithes; by vertue of the Churches, or the Popes authoritie: but by those means, which by publike authority of the civil Magistrates, or with their consent by the liberality of the people is assigned to the Ministery for the preaching of the Gospel. 2. The feare of having the Churches allowance diverted to secular uses, is groundlesse because such order must and will be taken by Act of Parliament that the Receivers or Treasurer of Ecclesiasti­call revenues, which are to be established for the payment of Ministers, may be secured from all such secular encroachments and invasions, and obliged by death to employ those Church revenues onely for the use appointed, notwithstanding all commands or orders from any power whatsoever. And this we know duely practised and observed in divers Reformed Churches and Dominions beyond the sea, wherein the greatest necessities of the Sate, the Church revenues were not touched unlesse the Sate did perhaps borrow a part of the overplus of Church revenues, that was left over and above the full pay­ment of all Ministers, which yet was faithfully repayed with the first commodity. And If we feare, the Parliament might [Page 11]repeale such Lawes and Acts, or for the present connive to the breach of them, then we may as well feare, the parlia­ment might repeale the Act for paying of Tithes, and in time of extremity enjoy all or part of them to publike uses: as the Popenow and then dispenseth with Kings and Princes, to sease upon the tythes, revenues, nay the very moveables of the Church for secular use. But we have no cause to feare such violence in the high Court of Parliament, which is more ten­der of the preservation of Gods Ministers, and hath many o­other wayes to provide for sufficiencie of meanes in the grea­test extremity, as we have experience of in these present dis­tractions. 3. Neither have we any just cause to feare partiality in the asignation of stipends and meanes, which shall be regu­lated according to the quality of persons and places, by such as are faithfull in the land, and entrnsted with greater matters: especially because all Ministers shall have a sufficient compe­tencie, though some more then others, in regard of their deser­vednesse and employments. And is there a greater parliallity now, when my Lord, or Sir, such a one doth bestow a living of 2 3, hunnred a yeare, upon his younger brother, or kinsinan, or one that marryed his poore kinswoman, or his Ladies cham­bermaid, though that Minister be never so ignorant or pro­phane, and wany times doth agree for a sum of money besides to be paid him out of the yeerly meanes: when a well deser­ving man can hardly get a living to live upon; where is like to be more partiality; 4. Under officers and collectors must be warily chosen and often called to account, that they may not have much time to deceive & if found guilty severly punished In terrorem, that others may take warning & be faithful. Neither can they deceive much, because it is geuerally known, what the livings are worth, and what can be made of them: and the people will be carefull enough to watch and betray them, if un­faithfull, because generally they hate such kind of men. And Ministers themselves must trust the people many times with their tithes, and take what they give, or their Bailiffe and ser­vants, who are often more unfaithfull, then such men can be. 5. the pay or wages of such collectors will not mount to [Page 12]very much, and scarce be felt as shall be shewen in due time: sure not so much by far, as Ministers charges do amount unto for the inning of their tithes, and manuring their glebe, wher­as by this meanes they shall be freed from all, and have their meanes comming in without charge or trouble. 6. Ministers shall not be troubled to beg their stipend from those collectors, but shall have it sent or delivered them by the Committee for Ecclesiasticall revenues, residing in every County, without faile, at the times appointed. of which order I will informe you hereafter God willing. And this we know very orderly and carefully executed and performed in divers Countries be­yond the Seas, though now by reason of the newnesse & strang­nesse of it seeme difficult, if not impossible to us in these parts. 7 It is uncertain, whether the people will pay their dues more unwillingly to the Collectors, then to the Ministers, it may bee some will, though some will not. But whether willing or un­willing to pay their dues to the civil Magistrates, because they know there is no resisting against them, they must doe it at the last whether they will or not. But whether willing or not wil­ing it matters not, if it be enacted in Parliament, a necessity is llaid upon them to do it. 8 Neither will Ministers be longer de­tayned in the payment of their stipends, then now they are, where they must stay sometimes six moneths, sometimes lon­ger, from Harvest to Easter, from one Harvest to another, afore they can have their competency to any purpose: Whereas then they shall have their portion paid them every Quarter day and truly. 9 There is no commodity without a discommodity, yet both being compared together in this case, the commodi­ties of a set stipend duly paid, and coming in without charge or trouble are far greater then the incommodities. Suppose Ministers cannot have every thing in kind, as Lambes, Wool, Pigs, Egges, Fruits, and such kind of small tythes, yet it will be no great losse to them. For Ministers did for the most part sell their Lambes and Wool, and made no use of it in kind: and as for the rest of small tythes, Pigs, Fruits, Egges, and such trifles may easily be had every where at a small prize, the losse wher­of [Page 13]in kind cannot countervalue the great commodity, which they shal enjoy by a certain stipend. Notwithstanding, they shal have some wheat, corn, hay, wood, & the like provision in kind, if it please them to serve their necessities. 10 As it is fit, Mini­sters should have some recreations to refresh their spirits after meditations and labours; so it is very unfit, Ministers should make the world their recreation, as if no relaxation could be had for them, but to plough and to sow, to buy and to sell, and to play the Farmers and Grafiers. There are other more fitter re­creations for the body in honest exercises, gardenings, &c. which shall be allowed them for their refreshment.

And thus I have briefly answered, and as I hope, satisfactorily to such objections, as are or may be made against the third Opi­nion. I leave all to your charitable construction and considera­tion, having only upon your importunity opened to you my private opinion, which I trust will in no wayes be prejudicious, neither to the desire of the Ministery, nor the determination of the State. By the next, if possible, I will endeavovr to open some way, how Ministers meanes may be gathered without their trouble, equally distributed, and the Church Revenues augmen­ted. In the mean while I commend you to the Lord, and rest