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.