III. And to invalidate the objections, which have ever been made
against it.
1. The first thing intended is to offer the scripture-arguments to
prove, that it is a plainly revealed duty, that the precious Gospel
of our blessed Saviour should be supported by the people, who enjoy
it. There is no part of God's revealed will that may be kept out of
view, or be omitted to be set before mankind. The whole truth, which
he hath made known to us, whether pleasing or displeasing to the
human mind, is to be exhibited. We may not stop short of it, or go
beyond it. If it be a part of the counsel or will of God made known
to man, in the holy scriptures, that the Gospel is to be supported by
those who enjoy it, it may not, with a good conscience, be withheld
or denied. A denial of it, it must be obvious to remark, has a great
and unhappy influence upon the interest of the Gospel, and the
Redeemer's kingdom. It tends to the decay of piety and virtue. What
is extremely painful to observe, is that it appears from the
experience and the history of the Church, in past ages, and in the
present age, that those who wish to break up the peace and order of
particular Churches, and to foment divisions, pretty generally
commence their operations, with a loud and absolute denial of this
duty. They raise a loud cry, and vehemently declaim against it. They
speak of it, in language not only bitter but scornful. They say it is
utterly unlawful and exceedingly wicked; nay, and directly contrary
to scripture. Mean while, they do not forget to impute to those who
receive the support, the worst motives--the most selfish and
mercenary; as having no eye to any thing beyond the pecuniary
advantages of their sacred calling.
Such clamours set on foot against the obligations of supporting the
Gospel, as they proceed either from ignorance, wilfulness, or
parsimony, so they fall in with the current of the selfish passions
of corrupt nature. And as interest is the idol of every man, who is
unacquainted with the divine force of Virtue and piety, so whatever
affects or touches this idol, nearly affects his heart: readily does
he listen and easily makes himself believe what he, in his perverted
mind, concludes to fall in with his supposed interest. The love of
money, or an inordinate attachment to property, is the root of all
evil. Thence most of the crimes which disgrace human nature, and
disfigure the page of history. We full well know, that a man can
easily collect arguments, sufficient to convince him, that he is
justified in not doing, what he is totally opposed to doing.--
I am entering on a subject of great moment, affecting in its
consequences, the very being and existence of public worship; and of
course, the Christian Religion itself. It is a subject too, which is
not often discussed, lest what we offer, should be considered either
as a censure on people for failures in their duty, or implying a
suspicion of their friendship or good will. But there may be
circumstances, which may require that the obligations of supporting
the Gospel, should be fully stated. They need not be often urged, and
are not. But whatever doctrine, truth, or duty may at any time be
opposed, or Providence may suffer individuals to rise up and deny:
that doctrine, truth, or duty must not be relinquished; but there is
a plain call to vindicate it.--Painful as it is to me, to speak where
motives of self-interest, and not a sense of duty, may be but
distantly inferred to influence me, or where malice and prejudice may
accuse me of pleading my own cause, I shall proceed, regardless of
reproaches, to adduce the Scripture-proof that the Gospel is to be
supported by those, who enjoy it according to the _express will_ of
Jesus Christ.--
And, _in the first place,_ we argue the obligations of supporting the
Gospel, in a decent and honourable manner, from this consideration,
it is the will of God that there should be stated public worship, and
an order of men appointed to preside over, and to dispense to
worshipping Assemblies, Gospel-truths and ordinances. The office of a
Gospel-Ministry is sacred. It is derived from the great head of the
Church. _This is a true saying, if any man desire the office of a
Bishop, he desireth a good work._ That the work and office of an
evangelic Ministry are of divine appointment, has often been proved
on particular occasions. And the proof has very often been laid
before us, in printed discourses. To enter largely on the proof now,
would carry me beyond my design. But a brief stating of the most
material parts of the proof, is now necessary, in order to establish
the duty of supporting public worship and the Gospel. Is it, then,
clear from the word of God that there should be Gospel-Teachers,
regularly inducted into the work, in the New-Testament-Church, to the
end of the world? To be satisfied on so interesting an inquiry, let
us candidly listen to the voice of the Saviour. Hath he, who is the
king of Saints and Bishop of souls, appointed and commissioned such
an order of men to be the mouth of God to his people? That he
actually hath, appears from those large and particular descriptions,
in his Gospel, of their work and office. And he expressly declares
that the office shall remain in his kingdom till the close of
time.----There are many very express and marked passages of
scripture, which inform us of the Institution of a Christian
Ministry, and of its continuance in the world, as long as the world
shall stand. Suffice it just to repeat, as a specimen, the subsequent
ones. _He,_ that is, a risen Redeemer, _gave some, prophets, some
Apostles, some Evangelists, some Pastors and Teachers, for the
perfecting of the saints, for the work of the Ministry, for the
edifying of the body of Christ, till we all come in the unity of the
faith, and of the knowledge of the son of God, unto a perfect man,
unto the measure of the fulness of Christ._ Here is an account of
what Christ, as risen and glorified, did with regard to Teachers in
his Church, both _extraordinary,_ such as prophets, Apostles, and
Evangelists, and _ordinary,_ such as Pastors and Teachers. And how
long the institution of such an order of men as Pastors and Teachers,
was to be continued: what their business and work were: and the ends
of the institution. The ends, were the perfecting of the saints, the
unity of the faith and promotion of religion. It was to continue as
long as there were any among mankind to be called into the faith and
fellowship of the Gospel, that is, as long as time should last.
Again, Christ as head over all things to the Church, commanded his
Apostles and disciples, to go into all the world, and to preach the
Gospel to every creature. _Go teach all nations, baptizing them in
the name of the Father, and of the Son, and of the holy Ghost,
teaching them to observe all things whatsoever I have commanded you;
and lo! I am with you always, even unto the end of the world._ As
long, therefore, as the world shall stand, so long shall there be a
Christian Ministry.--The charge which the Apostle gave to Titus as a
Gospel minister, and which is to be given to all, who enter the
sacred office of the evangelic Ministry, is a full proof that the
office is of divine appointment; and that the institution of such an
order of men, as Gospel Ministers, is not the result of human
invention or human policy. The charge is most weighty and solemn. It
is awfully serious. We cannot hear it without feeling a reverential
awe. _I charge thee therefore before God, and the Lord Jesus Christ,
who shall judge the quick and dead at his appearing, and his kingdom;
preach the word, be instant in season, out of season, reprove,
rebuke, exhort with all long-suffering and doctrine. For the time
will come, when they will not endure sound doctrine: but after their
own lusts shall they heap to themselves, teachers, having itching
ears. And they shall turn away their ears from the truth, and shall
be turned unto fables._ No words can more expressly reveal to us the
certainty that there is, in the New Testament, such an order of men,
as Gospel Ministers; and that there are times when people will not
bear _sound doctrine,_ but will, as if infatuated, run with strange
avidity after _self-created Teachers,_ or impostors; will multiply
them, _having itching ears_; and are unaccountably restless and
uneasy till they find _strange doctrines,_ and _strange teachers_ of
such doctrines. They turn away their ears from the truth. And turn
unto fables. We need not hesitate to admit the reality of the
Christian Ministry, when we find those bearing the office,
represented as being called of God--embassadors of Christ--the
servants of the most high--New-Testament-ministers, whose work is to
publish the laws, and offer the grace of Christ. They are said to be
sent of God: they are to speak in his name--they hold up the laws and
grace of the Saviour, dispense his truths--deliver his
doctrines--administer his ordinances, proclaim his promises--denounce
his threatenings--and in Church-processes inflict his censures, or
exercise his discipline. It appears, then, with an evidence, complete
and full, that the work and office of the Gospel Ministry are of
divine appointment: or that it is the _express revealed will_ of God
that there should be, in his Church, or in the
New-Testament-dispensation, stated Teachers, Pastors, or Ministers;
and that they should declare his counsel in his written word, and not
the fictitious revelations of a supposed inspiration, or their own
opinions or dreams. They are to preach Christ and him crucified: and
not themselves.--If there be such an order of men, they must be
supported. The people, among whom they labour, in word and doctrine,
are obliged to see that they are decently subsisted. Their time and
talents are consecrated to God in his Gospel, and they must be, as to
temporal things, provided for, honourably. What may be deemed an
honourable subsistence, must be determined by the attending
circumstances. The age in which they live. The place where they live.
The modes of living are very different, in different ages, and
places. What may be honourable in one age or place, may be totally
inadequate in another.--The divine appointment of the Christian
Ministry is a conclusive argument in favour of the duty of supporting
the Gospel.--
_In the second place,_ we argue the duty from the principles of
justice. Justice between man and man is a great and indispensable
obligation. It is a moral Virtue of such high importance as to be the
very pillar, upon which society rests. Injustice towards any man, or
body of men is a heinous violation of the law of God. That which is
altogether just, he would have us practise. He is a being of strict
and impartial righteousness. The righteous Lord loveth righteousness
and his countenance doth behold the upright. As all orders of a
community ought to exercise honesty in their dealings with others, so
it is fit for them to call for exact justice from others. Exterior
circumstances alter not the claims of justice. It is a moral Virtue
which binds all men. And it is to be observed to those in high as
well as low life, to those that are affluent, as well to those that
are indigent, to those who are clothed with _sacred,_ as well as
civil office--to those placed in seats of honour, as well as to those
in the shades of retirement, enjoying the sweets of a private life.
Is there a more obvious dictate of justice, than that such as labour
for others, or spend their time for their benefit, should receive a
compensation? Doth God, who is perfectly just and right, require one
man to devote his talents and time to another, without receiving a
due return? Can a case be named, where, in things temporal or civil,
a labour done or service performed, may not righteously claim a
reward? But if the labour done or service performed, be, in things
religious or divine, is a compensation to be denied? Is a labour,
undeserving of a reward, merely because it is a _religious_
labour? Will any one, who exercises any reason at all, or who has any
sense of the ties of common honesty, repudiate the notion of a
compensation, because _Religion_ is concerned? St. Paul makes an
appeal to the principles of strict justice, to prove that Ministers
under the Gospel should not be _unrewarded_ for the service or labour
of love, which they perform. 1 Cor. ix. 7. _Who goeth a warfare at
his own charges? Who planteth a Vineyard, and eateth not of the fruit
thereof? or who feedeth a flock and eateth not of the milk of the
flock?_ These questions carry their own answer. It is supposed that
every _reasonable_ person, the moment he hears them is prepared to
give the right answer. Three cases, or states of life are mentioned;
the soldier who goes a warfare, the planter and dresser of a
Vineyard, and the shepherd who watches and tends anxiously his flock.
Such _reasonably_ look for a reward. They could not perform the work,
in common, without a reward. All mankind feel that it is entirely fit
that they should receive a _due_ recompence for their toils, care,
and tenderness. It would be _barbarous_ cruelty, as well as _high_
injustice, to deprive them of a _due_ recompence.
_In the third place,_ the duty of supporting the Gospel may be proved
from, not only strict justice, but from this consideration, that the
general rules of _equitable_ dealings, make it fit and proper
that those who labour, in word and doctrine, in the Gospel, should
not be cut off from a living among their fellow-creatures. Let me
urge this argument. You know that it is impossible for any class of
men to subsist upon nothing. Our being employed about heavenly and
divine things, does not supersede the necessity of having _temporal_
provisions to support us. Food, raiment, and a dwelling, the
necessities and conveniences of life are as requisite for those, who
are engaged in the arduous work of the Gospel-Ministry, as for other
orders of men. In order to be workmen that need not to be ashamed,
Ministers must study. And they must study much--must read
extensively--must give themselves to reading, meditation, and
prayer--they must visit the sick--must attend the dying--must console
the sorrowful.--The duties of their office are so arduous and
various, that they will take up all their time:--employ all their
abilities, though the most splendid.--The education necessary must be
a learned one. This is expensive. Much previous pains, study, and
care are needful, in order to be, as far as human exertions can go,
competent to the duties of their office. I say, as far as _human
exertions_ can go:--for divine grace sanctifies the heart.--Now can
any one so far lay aside reason, as to assert that one man is bound
to devote himself to the advantage of another, in spiritual concerns,
to promote them--to instruct him--without a compensation?--Shall
ministers of the Gospel go _unsupported_--their families be
_neglected,_ and they go _from house to house,_ begging their daily
bread? The more high and honourable their calling, the more need of a
_comfortable_ maintenance. Reason always agrees with revelation; and
as fully establishes the duty of honourably supporting the Gospel.
Thus argues the Apostle Paul: 1 Cor. ix. 11. _If we have sown unto
you spiritual things, is it a great thing if we should reap your
carnal things._ The meaning of this passage is this: think it not
hard--think it not a burden--complain not that you support with your
substance, those who minister unto you in holy things. It is utterly
impossible for any set of men to be fit, or qualified to teach
others, without _diligent study,_ and devoting their whole time to
the business of _treasuring up knowledge._ We are not to look for
_miraculous_ assistances, or that knowledge in religion is to be
imparted by divine _inspiration._--If knowledge in Divinity be
acquired by the ordinary methods, as the Apostle supposes, by
reading, meditation, and prayer; and if Ministers of the Gospel are
to give themselves wholly to these exercises; the necessary
consequence is, they must be supported by the people, among whom they
preach.--
4thly. The duty of supporting the Gospel may be proved from the
plentiful provision made by divine order, for the temporal
subsistence of the Jewish priesthood. This was, indeed, large and
honourable. God always provides for the subsistence of those, whom he
calls to his work and service. He never lets his Ministering servants
go, without a way prescribed for their support: and a very ample one,
was, by himself, given to the tribe of Levi. The argument to
establish the obligations of a people to maintain the Ministers of
the Gospel, from the Jewish practice of supporting the Priesthood,
and the Religion of the Temple is conclusive. For it is the very
argument made use of by the Apostle. 1 Cor. ix. 8, 9, 10. _Say I
these things as a man, or saith the law the same also? For it is
written in the law of Moses, thou shalt not muzzle the mouth of the
ox that treadeth out the corn. Doth God take care for oxen? or saith
he it altogether for our sakes? For our sakes no doubt this is
written. For he that planteth shall plow in hope: and he that
thresheth in hope, should be partaker of his hope._ verse 13. _Do ye
not know that they which minister about holy things, live of the
things of the temple, and they which wait at the Altar are partakers
with the Altar._ It is in vain to object against this reasoning. It
is the Apostle's own argument.--
5thly. The duty of decently and honourably maintaining the Gospel, is
argued from the _express_ command upon its true Preachers, to _study_
and to _meditate._ They are, in so many words, commanded to study
that they may be workmen that need not to be ashamed. _Study to show
thyself a workman that needeth not to be ashamed, rightly dividing
the word of truth_--rightly dividing the word of truth requires great
wisdom and care, study and meditation. It requires the wisdom of the
serpent and harmlessness of the dove. Ministers of the Gospel are
expressly enjoined to _give_ themselves to reading, meditation, and
prayer, that their profiting may appear unto all: they are to be
_able_ men; _apt_ to teach; _able_ to teach. They are most diligently
to seek the teachings, and guidance, and illumination of the spirit.
The duties of their office are various and numerous, arduous and
difficult. They have the ignorant to instruct: the erroneous to
reclaim: the gainsaying to confute: the doubtful to convince: the
unstable to confirm: the afflicted to console: the unreasonable to
treat with: and the scoffing and impudent to encounter. It is
impossible, therefore, for them to engage in the secular callings of
life as other men, to provide for their own decent and honourable
support, and the support of their families. The consequence is, the
people, among whom they minister, are bound to support them.
6thly. The support of the Gospel-Ministry and public worship, is the
_express Institution_ of Christ. He hath particularly ordained that
his Ministers shall be supported in every age of his Church. 1 Cor.
ix. 14. _Even so hath the Lord ORDAINED that they which preach the
Gospel should live of the Gospel._ Preachers of the Gospel are to
have a living in their work. It is the _express_ will of their divine
Lord that they should.--What can be plainer or fuller than these
words? No words can. If these can be evaded, so may any that could
possibly be used. What duty, or doctrine, or virtue is more clearly
enjoined? The words are as full as though Christ had said, "I declare
to all, that my Ministers, or the regular Preachers of my gospel
shall have a sufficient temporal support from the people among whom
they labour." When he sent out his twelve Apostles to preach the
Gospel, he forbid them to make any provisions for their own
livelihood, as to _food, clothing_ or _expenses_ in travelling,
because they should be _supported_ by those, among whom they
travelled. Mat. x. 9, 10. _Provide,_ says he, _neither gold, nor
silver, nor brass in your purses, nor scrip for your journey, neither
two coats, neither shoes, nor yet staves; for the workman is worthy
of his meat._
They were to be fully, in all respects, provided for by those, to
whom they preached. He told them plainly that they were to be so.
_The workman is worthy of his meat._ He has a title to a _due_
compensation. It cannot therefore be withheld, or denied without
evident injustice, and cruelty. When he sent out the seventy
disciples, he informed them that they might rely on an ample and
sufficient maintenance, for their own comfort, and for works of mercy
and beneficence. Luke x. 7. _The labourer is worthy of his hire._
This is applied to things spiritual, as well as secular. I ask--for
what purpose, did our blessed Lord tell his own appointed Preachers
this, _the labourer is worthy of his hire,_ if they were to have no
compensation, or were to subsist, or to support themselves?--It would
have been altogether impertinent and absurd.--But he knew they must
be supported--and he was not so unmindful of their happiness, as to
deny them a living, while on his own divine work.--One passage more
will be cited, and that is the text. _Let him that is taught in the
word, communicate unto him that teacheth in all good things._ Here is
a PLAIN COMMAND of the Apostle to all, who sit under a preached
Gospel, to give a due proportion of their substance, for the support
of the Christian Ministry. And he enforces the duty by adding, _be
not deceived, God is not mocked; for whatsoever a man soweth that
shall he also reap._--As much as if he had said--'flatter not
yourselves, deceive not yourself by any excuses. God requires you to
support his Gospel, and he will not be mocked. As you sow, you shall
reap. As you deal with him, in this matter, so he will deal with you.
If you, through prejudice, party spirit--or parsimony decline utterly
to impart a proper proportion of your substance to support the
Gospel, you cannot expect his approbation.'
Thus it appears to be the _will_ of God _revealed_ in his word, that
his worship and Gospel should be _supported,_ in the world, by those
to whom the Gospel is dispensed.
2. Our next enquiry is, in what manner public worship and the
Christian Ministry are to be supported. The mode of supporting the
Gospel is to be numbered among those indifferent things, which are
left to the wisdom, prudence, and convenience of God's people. They
are at liberty to adopt that mode, which best suits their
circumstances--the age--the place--the country--the government where
their lot is cast. The word of God has prescribed _no particular_
mode. It could not wisely do it, because what may be the _best_
mode--the _most_ convenient for one people, one age, one form of
civil government, or one state of society would not be at all
convenient in another age or place. All such things are left, in
scripture, to be agreed upon, as may best suit the circumstances of
God's people. And what a disgrace to reason and Religion that there
should ever be any contention or quarreling about them! What the
majority adopt and agree upon, ought to be cheerfully acquiesced in
by the minority, though not so agreeable to them. For no maxim is
better founded or more reasonable, than that the majority must
govern.----
Whether the Gospel shall be supported by a tax laid to each man's
property or by a free contribution--or by a subscription--or by
voluntary donations--or by national funds--or by particular funds--or
by the legacies of benevolent Christians, is a matter of total
indifference:--ought never to be an affair of conscience or
dissention--for nothing ought to be, or justly can be, a case of
conscience, which is in itself totally indifferent. It is an
erroneous conscience only which concerns itself about modes and
forms, mere circumstances. The direction is, _let there be an
equality._ What is most equal, just, or righteous is the _preferable_
mode. But difference about the manner of supporting the Gospel should
never be the cause of separations, divisions, or uncharitableness.
And we may fairly conclude that such as are really _willing_ to do
their _proportional_ part, will never greatly contend about the
_manner._
3. The last thing proposed, is to remove the objections, which have
ever been urged against the duty of the text. So plain is the duty
that it is, with surprise, that we _ever_ hear any attempt to argue
against it, on supposition they profess to admit the truth of
scripture. All that ever has been offered, as objections against the
duty may be comprised in the four following things.
1stly. The words of our Lord, Mat. x. 8. _freely have ye received,
freely give._ It is enough to reply there, that these words, so often
abused and misapplied, have no reference to preaching the Gospel, as
all reasonable people will see, by only reading them in their
connexion. They relate merely to miraculous gifts. And accordingly we
find the Apostles never received any pecuniary profit, or reward for
working miracles.--
2dly. The word _hireling_ used by our Lord, John x. 13. has been
urged as a conclusive proof that no _true_ teachers of religion ought
to receive any _support._ He calls those _hirelings,_ whose only or
ruling motive was the reward, and who had no regard for the interest
and good of the flock. It is strange what work _designing men, and
false Teachers_ have made of this word _hireling._ They never mind
the meaning of our Saviour, or look to see how he uses it; but from
the very sound raise a _bitter_ and _opprobrious_ cry against all
true Ministers of Christ, and all regular and _fixed support_ of
such. This single word, _hireling_ has put a handle into the power of
such people as hate religion; and they have by it, broken up the
peace of Churches--rent them asunder--and loaded with vile slander
the most virtuous characters.--Every one, who looks upon this
passage, where our Lord employs the word _hirelings,_ will have a
full evidence, if his eyes be not fast closed with prejudice, that it
contains not the _least_ shadow of an objection against the duty of
the text.
3dly. Some object and say, that the Apostle Paul _refused_ to take
any _reward_ for his preaching the Gospel, and therefore other
ministers, in the ordinary ages of the Church, should never have any
_support_ or fixed maintenance. They appeal to Acts xx. 33, 34, as a
proof that Ministers of Christ should have no provision made by
people for their subsistence, but should rely wholly on
_extraordinary_ supplies from Providence. _I have coveted no man's
silver, or gold, or apparel: yea yourselves know, that these hands
have ministered to my necessities, and those that were with me:_ And
1 Cor. ix. 12.--_We have not used this power._ The _power_ was that
of demanding a support from them. But he does not say, that he did
not _want_ or _call_ for a subsistence. In the case of other
Corinthians, he actually took the _contributions_ of the Churches to
support himself among them, lest the _false Teachers_ should raise a
clamour against him, and against the Gospel, and so prevent its
success. It is a sure mark of a _false_ Teacher to deny and reproach
the duty of our text. Paul assures us, he _laboured with his own
hands lest he should be chargeable._ This boast he makes to the
Churches at Ephesus, Thessalonica, and Corinth. But he tells the
latter, _he took wages of other Churches to do them service, and that
what was lacking to them, the brethren from Macedonia supplied.--He
took wages from other Churches,_ 2 Cor. xi. 8, 9. WAGES all know are
a stipulated reward, or a _hire mutually_ agreed upon.----
4thly. But the greatest objection of all, is that true
Gospel-Ministers have the _immediate inspiration_ of the holy Ghost,
miraculous gifts and teachings; and are supplied with matter, both
thoughts and words, from God _immediately,_ therefore, need no
support. If they be _thus inspired_ as the Apostles were, I own, they
need never study any--or read any--or meditate any, previously, or
even to have _common_ learning--no not to know how so much as to
read, or write, or speak: and consequently ought not to have any
_stated_ reward or maintenance. The more ignorant and _grossly_
illiterate the better; for the more _strikingly_ will be the evidence
that they are only organs, or mere _passive instruments_ in the hands
of God. If any be so far deluded as to believe themselves
_immediately inspired,_ we are to commiserate their wretched
delusions, and pray that the scales may soon--soon fall from their
eyes, and that they may not, with their infatuated adherents, have
the fate of the _blind leaders of the blind._ That none are now, in
this age of the Church, _immediately inspired,_ as the Apostles were,
I shall prove in another discourse. The Apostles _spoke as the spirit
gave them utterance._ The matter and manner of their discourse were
immediately imparted to them, at least, on some particular occasions.
The arguments in favour of the duty of the text are full, plain, and
abundant, _from scripture, from reason, from justice, from equity._
The objections are of no weight. And what a pity it is that so many
divisions in congregations should be made, by men who are actuated by
_base, disingenuous,_ and _selfish_ views in denying and raising a
clamour against so CLEARLY REVEALED a duty.----He who wishes well to
the Christian Religion, must wish and fervently pray, that it may
please God, to continue in his Churches, a pious, learned, and
orthodox Ministry till the second coming of our Lord Jesus Christ to
judge the world. Amen.