Part 19
4thly. _A further way_ rightly to understand the scriptures, is to divest ourselves, as far as is possible, of all prejudices, and to read and hear them, with a sincere and honest intention to know the truth. _Wherefore lay apart all filthiness, and superfluity of naughtiness, and receive with meekness the ingrafted word which is able to save your souls._ Perhaps to divest ourselves, wholly, of all wrong and corrupt biases is impracticable, what no person was ever yet able to do, after his most vigorous endeavours. Sinful prepossessions cleave to the most candid. We may be prejudiced many ways, and not be sensible of it, against the only true system of Religion. There is but one right way of belief and worship. Truth is uniform and one. There is one God, one Lord Jesus Christ, one faith, one baptism--one hope. Many different denominations of Christians may hold essentially to this one true system, and still drink in many small errors, unessential and circumstantial things, about which, they may violently contend to the loss of charity. We are, then, to do all that in us lies to get into this right way: not only to think we are right, but actually to be right. For this end, we must be faithful and impartial: faithful to God and our own consciences, and impartial in our enquiries; or be anxious lest our fondness for a party lead us into error, or into tenets which are subversive of the very foundation of the Gospel. We are to take heed how we read, as well as how we hear.
5thly. If _we would rightly_ understand the inspired writings, it is incumbent upon us to use all the helps in our power. We are to exercise our own rational faculties. Religion is the most reasonable thing in the world, as well as most important. About what therefore can our reason be better or more worthily employed? For what was reason, by which man is so remarkably distinguished from the brutal herd, given us, if not to use it, to learn the duties, and doctrines of Religion, and to aid us in searching out the truth, and substantial happiness?----
There is a great variety of helps or advantages to gain the right sense and meaning of Scripture, for which we ought to be sincerely thankful, and which we ought most wisely to improve. We can read them in our own language. And by the wise institution of common schools, in our favoured Land, almost all classes of people are able to read them. They have, by a wonderful Providence, been handed down to us pure and uncorrupted to a sufficient degree. Many judicious and excellent Commentaries have been written upon them by pious and able men, which we may consult at pleasure, or as we may have opportunity. And here it would be a criminal omission, not to observe, that public worship on the Lord's day, to which we may constantly repair, is designed to open, explain, and apply them. And when any are in doubt about the true way of worship, or of understanding the Scripture, the regular and appointed Teachers of Religion may be, and ought to be resorted to. For the Priest's lips were to keep knowledge. And they will esteem it a happiness to instruct the unlearned--to confirm the unstable--and to guide the doubtful.--Such people as have a real desire to know the truth, an honest heart to enquire after the right way of the Lord, will not fail to apply and use all these helps. Plain is it, that no person can, with any consistency or honest impartiality, profess to be seeking the true way of the Lord, who doth not use and improve all these helps and advantages.--It may here be remarked, that it is a work of much labour and care, painful study and diligent enquiry to understand the scriptures. Knowledge, whether human or divine, is not easily acquired.--And ignorant and uninformed people are the most confident and self-sufficient.--It is to be regretted that it is so. But fact and experience verify it. Many too, shut their eyes upon the light, through prejudice. Vicious and profane persons hate the light and will not come unto it, lest their deeds should be reproved.
6thly. _A further way_ to understand aright the inspired writings, is to seek to heaven for light, guidance, and instruction. We are not to lean to our own understanding, or confide in our abilities or learning. Man is a poor, imperfect frail being. He has prejudices, which he knows not. He is at all times prone to err, through the corruptions of his nature. Sin has brought a thick cloud over his mind. He needs divine illumination. The most acute and learned need this, as well as the unlearned and weak. The divine assistances are to be _prayerfully_ sought. _If any man lack wisdom, let him ask of God._ would we, consequently, understand aright the holy Oracles, we must not only peruse them, with industry and care, but devoutly and fervently implore the God of all grace to open them to us, to spread a divine light over them, that they may instruct, warn, and quicken us. We should seek to him, who gave them to us, to enable us to perceive their true beauty and glory, and to conform our hopes, hearts, and lives to them: to be animated by their promises--warned by their threatenings--comforted with their hopes; and guided to heaven by their precepts. The teachings of the holy spirit are to be _devoutly_ implored, that they may be savingly profitable to us. Rightly understood, and duly improved, they are able through faith in Jesus Christ, to make us wise unto salvation. _All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness. That the man of God may be perfect, thoroughly furnished unto all good works._ Divine grace must sanctify us by them, and them to us. The teachings of Christ, as the true prophet are requisite to open the mind, to remove prejudices, and to enable us to see the beauty, glory and importance of them. _Being born again,_ says the Apostle Peter, _not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever. For all flesh is grass, and all the glory of man, as the flower of grass. The grass withereth, and the flower thereof falleth away. But the word of the Lord endureth forever. And this is the word which by the Gospel is preached unto you._
7thly. _A renewed heart_ is the best help to understand aright the sacred writings. A holy temper of heart will dispose us to sit, like Mary, at the feet of Jesus to receive with joy his instructions. If we have this, we shall feel most sensibly when we read and hear--read the written, and hear the preached word. This will enable us to see the beauty and glory of the divine character--the excellency of the Mediator's character--to behold the equity of Providence, the riches of divine grace, the wonders of a Redeemer's love, and give us a lively view--of all the truth, duties, doctrines, and ordinances of the Gospel. A very different sense of scripture has the saint from the sinner, the penitent believing Christian, from the thoughtless and profane sinner, the sanctified from the unsanctified heart. _The natural man receiveth not the things of the spirit of God: for they are foolishness unto him, neither can he know them, because they are spiritually discerned._ This doth not mean that an unrenewed person cannot understand the true meaning of scripture, or the doctrines of it. For, then, it could be of no benefit or use to him. What cannot be understood, cannot work any good effect upon the heart or life. To assert that none can understand the word of God, unless _inspired_ by the same spirit, which gave it, is inconsistent with every principle of reason, common sense, and scripture. For it, that is, the scripture, addresses itself to all, good and bad, saints and sinners.----Finally--
8thly. _In order to understand_ the written word of God aright, we must practise what we do know--practise according to its divine precepts. A right and saving knowledge, is a practical knowledge. We must not only be willing to receive all our doctrines and principles from the holy scriptures, but to be guided by them altogether, in our conduct and conversation:--to embrace them as the only rule of faith and practice.--Then shall we be safe. Then shall we have a guide that cannot mislead us. If any man do his will, he shall know of the doctrine whether it be of God.----Thus we are to do, in order RIGHTLY to understand the scripture----_Then opened he their understanding that they might understand the scriptures._
DISCOURSE XIII.
The Gospel to be supported by those who enjoy it.
GALATIANS vi. 6.
_Let him that is taught in the word, communicate unto him that teacheth in all good things._
The system of doctrines, duties, and ordinances revealed in scripture is exceedingly plain, level to every capacity, and easy to be comprehended. That it is so, is one of its most engaging recommendations. Were it unintelligible, or wrapped up in obscurity and mysticism, this of itself would be a valid plea for rejecting it as an imposture or fraud. So plain is it, in its essential principles, that nothing but a willing mind to hear, receive, and attend to truth and duty is wanting. Were we sincerely and candidly disposed to hear and admit the truth, we should differ but little, in our opinions, about the distinguishing peculiarities and glories of Christian doctrine and practice. The reason, or at least, chief reason, why we omit what is clearly revealed to us as duty by God, is because we in heart are opposed to it. An unwillingness to believe and do, as we are expressly commanded, is the real difficulty in the way of our salvation. This unwillingness at heart puts us upon making objections against a duty, which is clearly revealed, and repeatedly revealed, raises prejudices against it, forms apologies for the omission of it, and sets to work, most vigorously, all the system of the selfish affections. For what we are really and deeply unwilling to do, or wish not to be true, we can easily work ourselves up to disbelieve.
On subjects of a moral and religious nature, a man by nourishing prejudices, by false reasoning, by artifice and delusion, can persuade himself to believe any thing, however absurd or impious or contradictory--even to admit that he is inspired,--or may lawfully murder himself and family; or that there are no Gospel ordinances, or _stated_ worship of the Deity, or that a divine revelation, which bears all the marks of credibility and authenticity, that could be desired, is only a cunningly devised fable. This being the case, we ought in all conditions, to be most vigilantly upon our guard against the illusions of our own minds; and also against the temptations of the great adversary of souls, who always joins in with those illusions. He artfully attempts to rivet them, full well knowing that this is the most probable way to succeed in his designs to ruin us forever, and to make us the occasion of disturbance and divisions in society. A heated imagination, an erroneous conscience, and selfish affections of the heart, together with bitter prejudices against the truth are the most successful engines ever employed by the adversary of souls to deceive and ruin them. They are dangerous things, more so than can be easily conceived.--Nay, no person can, to a sufficient degree, dread the unhappy influence of an erroneous Conscience--heated imagination--inflamed passions--and intemperate zeal. They have led away many thousands from truth and duty, and sealed them down in fatal delusions. We are surprised to find what, we must acknowledge, is found by daily experience, that many, who profess sincerely to believe the truth of Religion, are notwithstanding discovered to be capable of rejecting some of its most important principles, and plainest duties.----Among these plain duties, that of supporting the Gospel may justly be reckoned one.
In the sequel, I shall attempt to offer the scripture-arguments
I. In favor of this duty.
II. To consider the manner, in which it is to be discharged.
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.--