Part 20
_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.
DISCOURSE XIV.
The Apostles, infallible guides in Religion, being commissioned and immediately qualified and inspired by the Redeemer.
2 THESSALONIANS ii. 15.
_Therefore brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our Epistle._
The word _traditions,_ here, means those orders, truths, doctrines, or ordinances which the Apostles, under the guidance and special direction of the holy Ghost, delivered to the Churches planted and formed by them. _Tradition_ is what is transmitted from one to another, to guide and direct Christians, either in their belief or conduct. Two ways did the Apostles of our Lord employ in making known the mind and will of God to the Churches which were formed by them, in various parts of the world. And they gathered Churches and settled Ministers in almost all quarters of the then known world. These two ways were by _word_ and _Epistles,_ by public discourses or by private conferences, and by written Epistles. And the text is an exhortation to the Thessalonian Christians, and in them, to all Christians in all ages and Countries, where the Gospel in the course of divine providence should be preached, to be firm and unshaken in their adherence to the truth, duties, doctrines, and ordinances of the Apostles, whatever dangers might threaten, difficulties arise, or temptations assault.
_Therefore, brethren, stand fast, and hold the traditions which ye have been taught whether by our word, or our Epistle._ Their _word_ and _Epistle_ taught one and the same Religion, without the least difference or a single contradiction.
What is proposed, in the progress of this discourse, is to prove that the Apostles are INFALLIBLE guides in religion, being commissioned, and immediately qualified and inspired by the Redeemer.