CERTAIN DESIRES FOR The settlement and improving of Ministers Means. IN TWO LETTERS: THE FIRST, Resolving how Ministers means should be raised, whether by Tithes, the People's benevolencie, or a certain set Stipend from the Public. THE SECOND, Showing how Ministers means might be levied, and gathered without any trouble or charge to them, equally distributed to their and the People's content, & much improved without any wrong or injustice done to any.  
Published for the common good.  
LONDON, Printed for G. E. 1646.   

THE FIRST LETTER, HOW Ministers means should be raised; whether by Tithes, the People's benevolencie, or a certain set stipend from the Public.  
SIR,  
ACcording to your desire, I sent you my thoughts, concerning the maintenance of Ministers; a nice and an odious point in these times, and subject to many exceptions, and yet a necessary point to be discussed, for the satisfaction of many Christians, who are so distracted about it, partly by the tenderness of their Consciences, and partly by the diversity of Opinions, that they do not know which way to embrace or to follow. I will tell you my mind plainly and fully, without any partiality, or by-respect, and the Lord direct you to choose the best way.  
There are divers opinions now a days amongst the Learned, and the ignorant about it, how and in what manner the Ministers of the Gospel should be maintained in the Church of God. Not to speak of those, which would have Ministers to serve frcely, and take no stipend at a l, but rather work with their own hands, like other mechanical Callings, and that as they say in imitation of the Apostle, Act. 20.34. 1 Cor. 4.12. Which Opinion as it is contrary to Matth. 10.10. 1 Cor. 9.11.— 14. Gal. 6.6. and the practice of the Apostle himself, 2 Co. 1.11. 9 Philip. 4.15.— 18. So it is generally contemned and condemned.  
It is best therefore to consider, what those say, which do allow Ministers a competency of means for their subsisting. Some of them would have them enjoy the Tithes still, being not only appointed for the Ministry of the Old Testament by God himself, but also if not commanded in, yet not contrary to the doctrine of the Gospel in the New Testament. Others would have them depend and live upon the Gratuity and Benevolency of the people, who would be willing to provide for the necessity of their Ministers, and that liberally. if they were left to their own will and discretion. The third sort doth remit the care of providing for Ministers to the Magistracy, who should allow a certain yearly Pension in money to the Minister; from the Public, by this means to free them from all cares and troubles of the world?  
Now if you ask, whether any, or which of these three Opinions do show us the most convenient and nearest gospel-way for the Minister's maintenance, I must confess, that it is to hard a matter for me to determine. All three Opinions, as they have their several conveniencies, so they are not without their several inconveniencies, which give me leave particularly to consider.  

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 to imply, that Tithes being absolutely the Lords Portion, they were given to him by the levitical Ministers, not as levitical, but as Ministers, and so being derived, as it were, from them by entail 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 pharisees 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 than the levitical Priesthood, upon this ground because Melchizedeck took Tithes, even of Abraham himself, and consequently of Levy in the loins 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 Tithes 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 express Ordinance of God It is ordained as the levitical Priests had under the Law: Now we know of no other Ordinance of God concerning Ministers maintenance, then that of Tithes.  
Fifthly, the practice of Christian Churches, afore, under, and after the reign of Constantine the Great.  
Sixthly, the conveniency of such a payment both in regard of proportion and easiness, the people 〈◊〉 ceiling any charge in it.  
Seventhly, the williugnesse of most men to pay Tithes by reason of an old custom, which is to them, altera natura.  
Sightly, and not to make them jure divine, the ancient Laws of the Kingdom, and the renewed Ordinances of Parliament do plead of the lawfulness of them.  
But on the other side it may be excepted against it: 

1 That the payment of Tithes being a mere Mosaical Ordinance, was abrogated with the Levitical Priesthood, Heb. 7.12.  
2 That in the New Testament we find 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 Tithes came not into the Church, till Antichrist began to stir, and aiter many Superstitions, were brought in by him.  
7 That the State confirmed the payment of Tithes in the beginning of Reformation out of mere 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 means for the Ministry, which now we may do.  
8 That the gathering of Tithes doth hinder Ministers in their study and labours, and maketh them too worldly, and too proud, that many times they are liker Farmers or Graziers, than Ministers of the Gospel.  
9 That it is contrary to the practice of the best Reformed Churches.  
10 That it is offensive to many tender Consciences, who would rather pay more than less, 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, etc.     

The second Opinion.  
First allegeth 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 less Tithes paid to them, 2 Cor. 11.9. Phil. 4.18. Secondly, Christ himself received such supplies, Luke 8.3. Thirdly in all commands for the provision of Ministers no certain kind or sum of deuce is expressed, but left to the conscience 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 we ought to conform rather to the Apostolical, then judaical practice. Fourthly, it is a part of our Christian liberty not to be 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 do 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 tithes, and set stipends and wages. Seventhly, it will breed more love amongst Minister and People. Eighthly, it will make Ministers more painful and careful 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 than food and raiment? 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 merely to the discretion of the people; but rather that in the primitive Churches, the people did and by reason of the Church's condition, were bound to pay more, than the tithes: in so much, that many sold their whole estates, for the sustenance of Ministers and poor. Acts 4.34.37 Which now a days such men would be loath to do, that are so unwilling to pay the tenth part, not of their whole estate, but only of their yearly increases to the Ministers of the word. 2. That in the beginning of the Gospel, afore Churches were settled and confirmed under Christian Magistrate, there could no certain portion to be set out for the Minister's maintenance, which yet was done as soon as under Christian Magistrates the Churches were established. 3 That the place of Scriptures allegeth speak of the duty in general, that we ought to provide for Ministers, not of the means or manner of performance, whether it should be left Arbytary to the people's discretion, or be ordered by superiors. Nay that those places employ rather a certain set proportion, than an arbytrary contribution as it was shown above. 4 That is no more a breach of our Christian liberty, to pay a certain portion to the Ministry, then to pay certain set taxes, subsidies and customs to the Magistrates, which yet the Apostle teacheth they have right unto, Rom. 13.7. 5 That the covetousness and worldliness of men now a days 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 disgraceful 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 fearful to offend the People, and rather prone to flatter and please them in their Doctrine, lest 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 recompense they shall 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 always their Ministers have too much. 11. That the same Apostle who will have us content with food and raiment, 1 Tim. 6.8. will likewise have us provide for our Families or else, that we deny the Faith, and are worse than Insidels, 1 Tim. 5.8. 12 That the chief ground of this opinion seemeth to be either envy or covetousness, 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 Gospel's sake.   

The third Opinion.  
As it is not contrary to Law and Gospel, so it is grounded upon Reason and Equity; And 1 that as the Lord himself hath assigned in the Old Testament expressly, and in the New Testament implicitly, what kind and measure of reward his Ministers shall have: So it is the duty of Magistrates, to see Ministers duly recompensed for their pains, and not deprived of their portion. 2 That Godly Magistrates have at all times by virtue of their power, both under the Law and Gospel 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 Ministry, and tithes were confirmed, though already paid afore even in origen's time, about 200. years after Christ. 3 Nay more, that Godly Magistrates gave order, whatsoever deuce were allowed to the Ministry, 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 expressly 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 souls; and consequently, that such as do most good that way, or have most need of help, might receive most proportionably those things that are fit for them, which cannot be done, if every Minister taketh all the tithes 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 means may be remedied, and a better proportion set out and observed, lest some should have all, and others nothing. 8 That Ministers by this means will truly be freed from all worldly cares and troubles, & have more liberty to wait on the Ministry of the word, not unlike the motion of the Apostles, Act. 6.2.4. 9 That the revenues of the Church may by this means be increased, and the people by authority constrained to pay fully and truly that which oft they withhold from the Ministers, who dare not be so exact and strict in their own right, lest they should seem to be exacting and covetous, as commonly they are slandered, when they will not let their people have all things at their own prize. 10 That Ministers being public persons, should have their means from the Public, without being beholding immediately to particular persons, from whom they can can hardly get their deuce without loss 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 die afore the Harvest, or afore the Corn be tythed, he loseth that whole Years prosit, and his Successor inneth one Years profit, afore he hath served one month, and many times one Week. 12 That this is the practice 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 Kingdom groan and long after it, & would thank God for it if it might be brought to pass. 14. That this would be a means to reconcile the two other Opinions, and make us all of one mind and judgement, 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 we must live by the Gospel, not the Civil Law. 2. That it may be prejudicious to the Church, if Civil 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 affairs, and bring the Ministry to want and poverty. 3 That there may be great partiality in the allowance of Ministers, and the assignation of set stipends, to certain persons and places, according as they have friends in high places. 4 That under Officers and Collectors may be unfaithful, and deceive the Ministry in the gatheeing of their means, or paying of them. 5 That great sums of money must necessarily be taken from the Church's means, for the wages of such collectors or treasurers, which will impair the Minister's 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 be more unwilling to pay their deuce to those civil Officers, then to Ministers? some out of Conscience, who are loath to pay tithes to Impropriators, because they think they have no right to them; some out of Covetousness, because than they will be more narrowly looked unto, and will not have such opportunity and power to deceive these collectors, as they did their Ministers. 8 That Ministers will be long detained 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 several 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 deal of recreation and refreshment, when they have nothing to do in the field, and are locked 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 confess the matter is not only difficult, but odious, and which way soever I choose, I shall incur 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, especially in this age, where there are commonly tot sententiae quot capita. And to tell you my mind freely, though I will condemn none of the other Opinions, yet I do now incline to the third Opinion, which doth seem to observe a Medium, & goeth a middle way between the other two extremes, and may be a means to reconcile them both in time. I will trouble you with no more reasons, than were alleged above. And concerning the objections against it, they seem to me of no such force and consequence, as to make me stagger, or change my mind.  
For 1. suppose the civil Magistrate have nothing to do properly with mere Church affairs, in points of faith and doctrine, but only 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 Gospel, that is not (as they seem to infer) by those means, which the Church think good to assign to the Ministers for their subsisting: as popish priests preteud right to the tithes; by virtue of the Churches, or the Pope's authority: but by those means, which by public authority of the civil Magistrates, or with their consent by the liberality of the people is assigned to the Ministry for the preaching of the Gospel. 2. The fear of having the Church's allowance diverted to secular uses, is groundless because such order must and will be taken by Act of Parliament that the Receivers or Treasurer of Ecclesiastical 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 only for the use appointed, notwithstanding all commands or orders from any power whatsoever. And this we know duly practised and observed in divers Reformed Churches and Dominions beyond the sea, wherein the greatest necessities of the Sat, the Church revenues were not touched unless the Sat 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 repaid with the first commodity. And If we fear, the Parliament might repeal such Laws and Acts, or for the present connive to the breach of them, than we may as well fear, the parliament might repeal the Act for paying of Tithes, and in time of extremity enjoy all or part of them to public uses: as the Popenow and then dispenseth with Kings and Princes, to seize upon the tithes, revenues, nay the very moveables of the Church for secular use. But we have no cause to fear such violence in the high Court of Parliament, which is more tender of the preservation of God's Ministers, and hath many other ways to provide for sufficiency of means in the greatest extremity, as we have experience of in these present distractions. 3. Neither have we any just cause to fear partiality in the asignation of stipends and means, which shall be regulated according to the quality of persons and places, by such as are faithful in the land, and entrnsted with greater matters: especially because all Ministers shall have a sufficient competency, though some more than 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 year, upon his younger brother, or kinsinan, or one that married his poor kinswoman, or his Lady's chambermaid, though that Minister be never so ignorant or profane, and wany times doth agree for a sum of money besides to be paid him out of the yearly means: 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 severely punished In terrorem, that others may take warning & be faithful. Neither can they deceive much, because it is geverally known, what the live are worth, and what can be made of them: and the people will be careful enough to watch and betray them, if unfaithful, 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 Bailiff and servants, who are often more unfaithful, than such men can be. 5. the pay or wages of such collectors will not mount to very much, and scarce be felt as shall be shown 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, whereas by this means they shall be freed from all, and have their means coming 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 Ecclesiastical revenues, residing in every County, without fail, at the times appointed. of which order I will inform 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 newness & strangeness of it seem difficult, if not impossible to us in these parts. 7 It is uncertain, whether the people will pay their deuce more unwillingly to the Collectors, then to the Ministers, it may be some will, though some will not. But whether willing or unwilling to pay their deuce to the civil Magistrates, because they know there is no resisting against them, they must do 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 detained in the payment of their stipends, than now they are, where they must stay sometimes six months, 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 than the incommodities. Suppose Ministers cannot have every thing in kind, as Lambs, Wool, Pigs, Eggs, Fruits, and such kind of small tithes, yet it will be no great loss to them. For Ministers did for the most part sell their Lambs and Wool, and made no use of it in kind: and as for the rest of small tithes, Pigs, Fruits, Eggs, and such trifles may easily be had every where at a small prize, the loss whereof in kind cannot countervalue the great commodity, which they shall enjoy by a certain stipend. Notwithstanding, they shall 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 fit recreations for the body in honest exercises, gardenings, etc. 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 ways be prejudicious, neither to the desire of the Ministry, nor the determination of the State. By the next, if possible, I will endeavour to open some way, how Ministers means 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  
Yours.  
FINIS.