SECT. 1.
Fourth tenet is on the subject of a pecuniary maintenance of a Gospel ministry—Example and precepts of Jesus Christ—Also of Paul and Peter—Conclusions from these premises—These conclusions supported by the primitive practice—Great tenet resulting from these conclusions, and this primitive practice is, that the Quakers hold it unlawful to pay their own ministers, and also others of any other denomination, for their Gospel labours.
The fourth and last tenet of the Quakers is on the subject of the unlawfulness of a pecuniary maintenance of a Gospel ministry.
In explaining this tenet, I am aware that I am treading upon delicate ground. The great majority of Christians have determined, that the spiritual labourer is worthy of his hire; that if men relinquish the usual occupations by which a livelihood is obtained, in order that they may devote themselves to the service of religion, they are entitled to a pecuniary maintenance; and that, if they produce a rich harvest from what they sow, they are of all men, considering their usefulness to man to be greater in this than in any other service they can render him, the most worthy of encouragement and support. I am aware also of the possibility of giving offence to some in the course of the explanation of this tenet. To these I can only say, that I have no intention of hurting the feelings of any; that in the church there are those whom I esteem and love, and whom of all others I should be sorry to offend. But it must be obvious to these, and indeed to all, that it is impossible for me, in writing a history of the manners and opinions of the Quakers, to pass over in silence the tenet that is now before me; and if I notice it, they must be sensible, that it becomes me to state fully and fairly all the arguments which the Quakers give for the difference of opinion, which they manifest from the rest of their fellow-citizens, on this subject.
It does not appear then, the Quakers say, by any records that can be produced, that Jesus Christ ever received any payment for the doctrines which he taught, neither does it appear, as far as his own instructions, which are recorded by the Evangelists, can be collected on this subject, that he considered any pecuniary stipend as necessary or proper for those who were to assist in the promotion of his religion.
Jesus Christ, on the erection of his Gospel ministry, gave rules to his disciples, how they were to conduct themselves in the case before us. He enjoined the twelve, before he sent them on this errand, as we collect from St. Matthew and St. Luke, that,[19] "as they had received freely, so they were to give freely; that they were to provide neither gold, nor silver, nor brass in their purses, nor scrip, nor other things for their journey; for that the workman was worthy of his meat." And, on their return from their mission, he asked them,[20] "When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, nothing. Then said he unto them, but now he that hath a purse let him take it, and likewise his scrip."
[Footnote 19: Matt x. 8. Luke ix. 1.]
[Footnote 20: Luke xxii. 35.]
In a little time afterwards, Jesus Christ sent out other seventy as disciples, to whom he gave instructions similar to the former, that they should not take scrip, clothes, and money with them. But to these he said additionally, that[21] "wheresoever they were received, they were to eat such things as were given them; but where they were not received, they were to go their way, and say, even the dust of your city, which cleaveth on us, we do wipe off against you." And as on that occasion he compared the ministers of his Gospel to the labourers, whom a man sends to the harvest, he told them they were at liberty to eat what was set before them, because the labourer was worthy of his hire.
[Footnote 21: Luke x.]
This the Quakers conceive to be the substance of all that Jesus Christ taught upon this subject. They go therefore next to St. Paul for a farther elucidation of it.
They are of opinion, that St. Paul, in his Epistle to[22] Timothy, and to the Corinthians, and Galatians, acknowledges the position, that the spiritual labourer is worthy of his hire.
[Footnote 22: 1 Cor. ix.—1 Tim. v.—Gal. vi.]
The same Apostle, however, says, "that[23] if any would not work, neither should he eat." From this text the Quakers draw two conclusions, first, that when ministers of the Gospel are idle, they are not entitled to bodily sustenance; and, secondly, that those only, who receive them, are expected to support them. The same Apostle says also,[24] "Let him that is taught in the word, communicate unto him that teacheth in all good things," but he nowhere says, "to him that teacheth not."
[Footnote 23: 2 Thes. iii. 10.]
[Footnote 24: Gal. vi. 6.]
But though men, who faithfully spend their time in preaching the Gospel, are entitled to bodily maintenance from those who receive them, yet St. Paul, the Quakers say, as far as his own practice was concerned thought it more consistent with the spirit of Christianity, and less detrimental to its interests, to support himself by the labour of his own hands, than to be supported by that of others. And he advises others to do the same, and not to make their preaching chargeable,[25] "not because, says he we have not power, but to make ourselves an ensample to you to follow us."
[Footnote 25: 2 Thes. iii. 0.]
This power the Quakers consider ministers of the Gospel to abuse, who make their preaching chargeable, if by any means, they can support themselves; for St. Paul says farther, [26] "What is my reward then? Verily that, when I preach the Gospel, I may make the Gospel of Christ without charge, that I abuse not my power in the Gospel." Thus the Apostle, they conceive, looks up to God and not to men for the reward of his spiritual labours. And the same Apostle makes it a characteristic of the false teachers, that they make merchandize of their hearers.[27]
[Footnote 26: 1 Cor. ix. 18.]
[Footnote 27: 2 Pet. ii. 3.]
It is objected to the Quakers, on this occasion, that St. Paul received relief from the brethren at Philippi, as well as from others, when he did not preach. But their reply is, that this relief consisted of voluntary and affectionate presents sent to him in circumstances of distress. In this case the Apostle states, that he never desired these gifts, but that it was pleasant to him to see his religious instruction produce a benevolence of disposition that would abound to their account.[28]
[Footnote 28: Philip. iv. 17.]
St. Peter is the only other person, who is mentioned in the New Testament as speaking on this subject. Writing to those, who had been called to the spiritual oversight of the churches, he advises as follows:[29] "Feed the flock of God, which is among you, taking the oversight thereof not by constraint but willingly, not for filthy lucre, but of a ready mind, neither as being lords over God's heritage, but being examples to the flock. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away." Upon these words the Quakers make three observations; that ministers should not make a gain of the Gospel; that they should look to God for their reward, and not to men; and that Peter himself must have preached, like St. Paul, without fee or reward, or he could not consistently have recommended such a practice to others.
[Footnote 29: 1 Pet. v. 2.]
The Quakers, therefore, from the example and precepts of Jesus Christ, and of the Apostles Paul and Peter, come to the following conclusions on this subject. First, that God raises up his own ministers. Secondly, that these are to dispense his Gospel freely. Thirdly, that they are to take, whereever they are received, such things as are given them, which things they deserve while in the exercise of their calling, as much as the labourer his hire, but that no bargains are to be made about religion; that they are not to compel men to give, neither are they to take away any thing from those who are unwilling to receive them, but, in this case, to go their ways, and shake the dust from their feet against them, or, in other words, to declare that they have done their own duty in going to them with the word of God, and that the fault lies with them in refusing to hear it. Neither, when they return from their, missions, or are idle at home, are they to receive any thing, but to use their own scrips and purses, and clothes. And fourthly, that though it be lawful for them to receive such sustenance, under such limitations, during the exercise of their ministry, it would be more consistent with the spirit of Christianity, if they would give their spiritual labours freely, and look up to God for their reward, thus avoiding the character of false teachers, and the imputation of an abuse of their power in the Gospel.
Now these conclusions, the Quakers say, seem to have been sanctioned, in a great measure, by the primitive practice for the three first centuries of the church, or till the darkness of apostacy began to overwhelm the religious world.
In the very early times of the Gospel, many Christians, both at Jerusalem and Alexandria in Egypt, sold their possessions, and lived together on the produce of their common stock. Others in Antioch, Galatia, and Pontus, retained their estates in their possession, but established a fund, consisting of weekly or monthly offerings, for the support of the church. This fund continued in after times. But it was principally for the relief of poor and distressed saints, in which the ministers of the Gospel, if in that situation, might also share. Tertullian, in speaking of such funds, gives the following account: "Whatsoever we have, says he, in the treasury of our churches, is not raised by taxation, as though we put men to ransom their religion, but every man once a month, or when it pleaseth him, bestoweth what he thinks proper, but not except he be willing. For no man is compelled, but left free to his own discretion. And that, which is thus given, is not bestowed in vanity, but in relieving the poor, and upon children destitute of parents, and in the maintenance of aged and feeble persons, and of men wrecked by sea, and of such as have been condemned to metallic mines, or have been banished to islands, or have been cast into prison, professing the Christian faith."
In process of time, towards the close of the third century, some lands began to be given to the church. The revenue from these was thrown into the general treasury or fund, and was distributed, as other offerings were, by the deacons and elders, but neither bishops nor ministers of the Gospel were allowed to have any concern with it. It appears from Origen, Cyprian, Urban, Prosper, and others, that if in those times such ministers were able to support themselves, they were to have nothing from this fund. The fund was not for the benefit of any particular person. But if such ministers stood in need of sustenance, they might receive from it; but they were to be satisfied with simple diet, and necessary apparel. And so sacred was this fund held to the purposes of its institution, that the first Christian emperors, who did as the bishops advised them, had no recourse to it, but supplied the wants of ministers of the Gospel from their own revenues, as Eusebius, Theodoret, and Sozomen relate.
The council of Antioch, in the year 340, finding fault with the deacons relative to the management of the funds of the churches, ordained that the bishops might distribute them, but that they should take no part of them to themselves, or for the use of the priests and brethren who lived with them, unless necessity required it, using the words of the Apostle, "Having food and raiment, be therewith content."
In looking at other instances, cited by the Quakers, I shall mention one, which throws light for a few years farther upon this subject. In the year 359, Constantine, the emperor, having summoned a general council of bishops to Arminium in Italy, and provided for their subsistence there, the British and French bishops, judging it not fit to live on the public, chose rather to live at their own expence. Three only out of Britain, compelled by want, but yet refusing assistance offered to them by the rest, accepted the emperor's provision, judging it more proper to subsist by public than by private support. This delicate conduct of the bishops is brought to shew, that, where ministers of the Gospel had the power of maintaining themselves, they had no notion of looking to the public. In short, in those early times, ministers were maintained only where their necessities required it, and this out of the fund for the poor. Those, who took from the fund, had the particular application given them of "sportularii," or basket-clerks, because, according to Origen, Tertullian, Cyprian, and others, they had their portion of sustenance, given them in baskets. These portions consisted but of a small pittance, sufficient only for their livelihood, and were given them on the principle laid down by St. Matthew, that the ministers of Jesus Christ were to eat and drink only such things as were set before them.
In process of time new doctrines were advanced relative to the maintenance of the ministry, which will be hereafter explained. But as these were the inventions of men, and introduced during the apostacy, the Quakers see no reason, why they should look up to these in preference to those of Jesus Christ, and of the Apostles, and of the practice of Christians in the purest periods of the church. They believe, on the other hand, that the latter only are to be relied upon as the true doctrines. These were founded in divine wisdom on the erection of the Gospel ministry, and were unmixed with the inventions of men. They were founded on the genius and spirit of Christianity, and not on the genius or spirit of the world. The Quakers therefore, looking up to these as to the surer foundation, have adopted the following tenets on this subject.
They believe, first, that it would be inconsistent in them as Christians, to make a pecuniary payment to their own ministers for their Gospel labours. And they regulate their practice accordingly upon this principle. No one is ever paid by the Quakers for the performance of any office in the church. If a minister lives at home, and attends the meeting to which he belongs, he supports himself, as St. Paul did, by his own trade. If he goes on the ministry to other meetings, he is received by the Quakers as he travels along, and he finds meat and drink at the houses of these. His travelling expenses also are generally defrayed in this particular case. But he receives no reward, or fixed or permanent stipend, for his services on these or on any other such occasions.
And as the Quakers cannot pay their own ministers, so it is a tenet with them, that they cannot pay those of other denominations for their Gospel labours upon the same principle; that is, they believe, that all ministers of every description ought to follow the example, which St. Paul gave and enjoined them, of maintaining themselves by their own hands; they ought to look up to God and not to men for their reward; they ought to avoid the character of false teachers, and the imputation of abusing their power in the Gospel. And to these they add a particular reason, drawn from the texts quoted, which is not applicable in the former case, namely, that ministers are not authorised to take meat and drink from those who are not willing to receive them.