In the next place,when the Apostles went forth and preached the Gospel to all nations,the Lord working with them and confirming the word with signs following,they gathered and formed churches, ordained pastors, and chose deacons. In Judea, in Galilee, and in Samaria were churches formed, teachers set over them, and other necessary regulations made, before Paul’s conversion, while he, by the fury of persecution, endeavoured to destroy the christian cause. For we are informed of the rest and peace which the churches, in those countries, enjoyed after his conversion to christianity.Then had the churches rest throughout all Judea, and Galilee, and Samaria and were edified.In those places, churches were collected, in which public worship and divine ordinances were celebrated. In Galatia, Ephesus, Smyrna, Thyatira, Philadelphia, Laodicea, Thessalonica, Philippi, Rome, and Jerusalem: and to name no more particularplaces, in Asia, Africa, and Europe, that is, in a great part of the then known world, were churches gathered and christian Ministers set over them, by the Apostles. This we are as certain of, as we can be of any thing recorded in holy Writ. We find it, in the history of the acts of the Apostles, and in their Epistles. We cannot doubt or hesitate about this matter, whether it be fact or not. The Apostles wrote, sent, and dedicated their Epistles to particular churches. For instance, inspired letters are directed to the church at Rome, Corinth, Galatia, Ephesus, Philippi, Thessalonica, and Colossae. But why is this done, if there were no churches formed in any of these places? Did the Apostles dedicate long Epistles to what did not exist? Did Paul write to the church, at Thessalonica, as my text says he did, when at the same time, there was no church there?——If we ask, what was the business of these churches; the answer is, to attend upon the preached word, and dispensed ordinances. By public worship they were to honour God, to promote religion, to preserve pure and entire all divine appointments, and to build up one another in faith, love and good works.—
In the third place,the institution of divine ordinances, the christian Sabbath, public worship, and the christian Ministry, is an argument in favour of the institution of Gospel-churches, which cannot fail deeply to impress conviction upon the mind. We have full and very plain proof of the institution of divine ordinances, baptism and the Lord’s Supper, of public worship, of the christian Sabbath, and of the office andwork of a Gospel-Minister. The conclusion is there are particular Gospel-churches. There is no possible way to get rid of this conclusion, but to deny the premises. Both are true, or both are false. If we reject the one, the other cannot be maintained. In order to be self-consistent and uniform, if we deny the institution of a Gospel-Church, we are under a necessity of denying all divine ordinances, and rejecting the idea of a Gospel-Ministry. One error, like one falsehood, draws after it another: it leads to a second—to a third, to support itself. He who denies one part of the Gospel, is at length compelled to retract his error, or to give up another part. If we deny the institution of the Christian Sabbath, we are obliged to deny, in order to keep ourselves in countenance, by the appearance of consistency,statedpublic worship and divine ordinances. And if we deny these, we must reject all idea of particular Gospel-Churches. For the very notion of a Gospel-Church is a number of professed believers in Christ, formed into a union and fellowship, by a solemn covenant, to enjoy religious worship, and Gospel-ordinances.
In the fourth place,it seems that a denial of the institution of particular Gospel churches, in which the discipline of the Gospel is to be exercised, as well as its worship and ordinances observed, involves in it the denial of the whole Gospel. The Apostles certainly tell us of their planting churches—of overseers placed over those churches, to labour among them in word and doctrine—to reprove, to exhort—and to feed them. They tell us of the discipline to be exercisedin Christ’s house; how church-officers are to conduct, in the discharge of their offices, how the church is to be ruled and governed—how ordinances are to be dispensed—how deacons are to serve the table of the Lord—how private brethren are to demean themselves. They largely describe the character and duty of Ministers—and the duty of the members of a church in a church-capacity. But how are we to understand all this? If there be no Gospel-churches in the New-Testament-dispensation, what are we to believe—what are we to admit—and how shall we acquit the Apostles of dishonesty and ignorance? The whole Gospel, therefore, must stand or fall with the idea of particular Gospel-churches, instituted by the labours of the Apostles, under the authority and inspiring influence of the holy Ghost. If the formation of them be a human device, man’s work and contrivance, then we can rely on nothing, which the Apostles either taught or did.
In the review of this subject, we see the necessity of keeping most exactly to the holy scriptures, in the discipline and order of our churches, in the forms of external administrations, as well as the doctrines and duties, ordinances and practice. Our articles of faith, and our rules of life are to be taken wholly from them. The direction to Moses, that distinguished servant of the Lord, in respect to the building of the Tabernacle,See that thou do it according to the pattern shewed thee in the Mount, should lie, with all its weight and importance, upon the minds of all thebuildersin Christ’s spiritual kingdom. We should anxiously aim at the original primitive simplicityof the Gospel, in our mode of worship, in our discipline, in our terms of admission into the church, and in our doctrines. A medium between fanatics and formalists seems to be nearest the faith and order of Gospel-Churches. Mankind are so prone to extremes, in things of Religion, as well as other things, that a medium is usually the nearest to what is right. Fanatics are for refining and reforming away all order, and truth. Formalists place all religion in things exterior. This hath ever been the case, from the day of Christ, down to the present age, as appears from the history of the Church. Both fanatics and mere formalists are wrong. But which are most culpably criminal and erroneous is hard to determine.For in Christ Jesus, neither circumcision availeth any thing nor uncircumcision, but a new creature. He is not a Jew which is one outwardly, neither is that circumcision which is outward in the flesh. And unless our righteousness shall exceed the righteousness of the Scribes and Pharisees, we shall in no case enter into the kingdom of heaven.—Upon the whole, let us all be persuaded that true Religion is the way of duty: and that the way of duty, is the way of happiness.
The right way to understand the inspired writings.
LUKExxiv. 45.
Then opened he their understanding, that they might understand the scriptures.
The design of the scriptures is to make us wise unto salvation. They contain all that is requisite as a rule of life or standard of faith. They instruct us what to believe concerning our Maker, our Redeemer, and a future State. They place before us all that is necessary to be believed, and to be done, in order to be accepted of God, and entitled to life eternal. Those, therefore, who really desire salvation, will feel it to be a duty of very great importance to study, as accurately as they are able, and to read diligently, the inspired writings. A frequent, daily, and serious reading them is incumbent upon us all.He that is of God, heareth God’s words, ye therefore hear them not, because ye are not of God,said our Lord to the unbelieving Jews. And he directs us thus,search the scriptures, forin them ye think ye have eternal life, and they are they which testify of me.If people refuse to search them, or to read them with care, frequency, and a serious endeavour to understand them, how is it to be expected, that they can know the character of the Saviour, or their duty.—The inhabitants of Berea are commended for their care in searching the scriptures.These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily whether those things were so.—It is anobleduty—a rational, and commendable duty to study, and daily peruse them, that we may know the truth, and be excited to practise it.—And the best way to gain entire and full satisfaction, with respect to the divinity of them, or whether they be, what they pretend to be,divinely inspired,is carefully and critically to read them. As the most satisfactory way to be convinced whether there be a God, is to open our eyes on his works! so the most satisfactory method to know whether the holy scriptures be from God is to read them, with seriousness and diligence, and with a candid and unprejudiced mind. He who will read them, in this manner, and practice according to their precepts; and sees their tendency and aim, which most apparently is to glorify God and save man, cannot long retain any scruples about their celestial origin.—If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.
The pains we are to take to read and understand the scriptures may be seen, in a beautiful manner, in the following words:And these wordswhich I command thee this day, shall be in thine heart. And thou shalt teach them diligently unto thy Children, and shall talk of them, when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them as frontlets between thine eyes. And thou shalt write them upon the posts of thy house, and on thy gates.The advantages of heedfully and seriously reading and studying the word of God are many and great. It will make us knowing and wise, in things heavenly and divine. It will tend to render us pious and devout. It will lead us to God and duty. It will be a safeguard against error and infidelity, against superstition and enthusiasm.——
Considerations of this nature render the subject, proposed now to be discussed, peculiarly important and interesting. The subject is theright wayto understand the inspirited writings.—Then opened he their understanding, that they might understand the Scriptures.The occasion of these words is this;—Jesus had risen from the dead, and took the most prudent and eligible method to convince his disciples and friends of the fact, upon which rests the truth of his religion. Two of them, Cleopas and another, were going to a village, called Emmaus, about threescore furlongs distant from Jerusalem. On their way, they conversed about thestrange things,which had happened—the crucifixion of the expected Messiah, and his wonderful resurrection on the third day.—Jesus joined himself to them, as a stranger, in the midst of their interesting conversation. He enquired what the subject was,upon which they were conversing; and upon which they seemed so anxious and deeply engaged. They informed him. And Cleopas expressed much surprise, at his enquiry.Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?—Upon hearing the subject of their conversation—and which indeed was the general topic at that time, in all the city, he took the lead in it.—And the disciples were all attention—they were all ear—and their hearts burned within them, with a heavenly flame, while the appearing stranger, though in reality their risen Lord, discoursed on the pleasing theme, and expounded to them the scriptures, which related to himself. They were delighted. They were improved. Light broke in upon their understandings, and devout affections were inkindled.Then said he unto them O fools and slow of heart to believe all that the prophets have spoken. Ought not Christ to have suffered these things; and to enter into his glory? And beginning at Moses, and all the prophets, he expounded unto them in all the scriptures the things concerning himself.—He, then, discovered himself unto them. They could hardly believe, what their eyes had seen and ears heard, for joy. He again showed himself to his chosen witnesses, and expounded to them also, the word of God, as in the verse next above the text,And he said unto them, these are the words which I spake unto you, while I was yet with you, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalms concerning me.——Then he opened their understanding, that they might understand the scriptures. Saying thus it is written, and thus it behovedChrist to suffer, and to rise from the dead on the third day. And that repentance and remission of Sins should be preached in his name, among all nations, beginning at Jerusalem.
How did he open their understanding, that they might understand the scriptures? It was by a just and true expounding them as well as deeply impressing their hearts. He laid their real and true meaning before their minds. He showed them the connexion, and reference to himself. And they understood him, and plainly saw the meaning, design, and intention of the Sacred writings. He gave them nonewfaculties and powers. He directed them how to use and employ their reason rightly to apprehend, and duly to apply scripture. We are, consequently, to exercise our rational powers in seeking the meaning and design of divine revelation.——Christ opens our understanding to understand the oracles of God, by using with us the proper means of information and instruction, and by saving influences on the soul. We are rational beings. And he treats us as such, not as machines, or beings that had no reason or conscience. He opens the understanding, by enabling us, in the exercise of reason, and our reflecting powers and capacities, to study into, and seek the meaning of holy Writ—to search into the meaning of the words used, and the order and connexion of them; and to divest ourselves of all corrupt biases and prepossessions. By reason of sin, or through the depravity of the heart, the mind is blinded to the spiritual beauty and glory of divine objects.——The purpose ofthe present discourse, is to point out theright wayto gain a true and just understanding of the holy scriptures.
And in general, it must be allowed, that they are capable of being rightly understood. If the Supreme Being, in his infinite wisdom and goodness, be pleased to grant us a revelation of his will at all, he would give us such an one, as, with honest and upright intentions, could be easily understood, in its great and essential principles and duties, ordinances and doctrines. For to give us one that was involved in mystery, and could not be comprehended after a diligent, painful and careful examination, could answer no valuable purpose; nay, it would be altogether improper. It would, in truth, be to insult our misery. The language of it would be this. “Here is poor fallen man, blinded with prejudices—carried away with evil passions—plunged in the ruinous effects of the Apostacy—unable by the mere light of unassisted reason to find the path of duty and happiness. He is in perishing need, consequently, of a safer guide, an infallible directory, in the way to glory. Behold I will provide a Saviour for the helpless: a sanctifier for the unholy: I will grant him a revelation of my will.——But such an one as cannot be understood by him, even when he hath used most sedulously all possible pains and care, and means to understand it. Such an one as is insufficient to answer the intended purposes.” To urge, then, that therevelation,which we enjoy, of the divine will and our duty, cannot be truly and really understood,in all its essential principles, when no exertions or honest endeavours and faithful care, on our part, have been wanting, is to reproach the wisdom and goodness, grace, and justice of God: nay, it is to blaspheme his name: to represent him as trifling with his creatures; and mocking them in their misery. Far be such folly and impiety from us! We do therefore plead, and strenuously insist, that all things necessary to salvation, are laid before us, with sufficient clearness, both in regard to doctrines and practice, both what we are to believe, and what we are to do. The design of all the inspired writings is to save fallen man—to teach him that he may be pardoned and accepted of his sovereign Lord and Maker—to open the method, in which pardon here, and happiness hereafter have been procured—and the terms upon which they will be granted. As these things are of infinite importance to all, high or low, learned or unlearned, so they are revealed with as much plainness as possible. What the Psalmist says of the divine law, may with equal truth be applied to the Gospel.The law of the Lord is perfect converting the soul: The testimony of the Lord is sure, making wise the simple: the commandment of the Lord is pure enlightening the eyes.
St. Paul takes it for granted, that the principal and fundamental points of christianity, which he calls thefirst principlesof the oracles of God, are easy for all to comprehend and to learn.And when for the time ye ought to be teachers; ye have need that one teach you again which be the first principles of the oracles of God.There are certain doctrines and duties of the Gospel,which are essential to the very existence of all religion, and which may, with the utmost propriety, be called thefirst principlesof the oracles of God; upon which all the rest are built, and to which they constantly refer. These are plainly expressed, often illustrated, and warmly inculcated. None can mistake them, who honestly and faithfully attend to the scriptures. All that is wanting is to care to read them, and an honest heart, free from wrong biases, to receive the truth, as they exhibit it. Among thesefirst principlesof the oracles of God, may be, enumerated, the lost state of man by nature: the absolute need of regeneration: the nature of it as consisting in the implantation of a holy temper of heart or true love to God:—that what Jesus Christ did and suffered for fallen man is the sole meritorious ground of our pardon, and acceptance with a holy and sin-hating God:—the incarnation of the divine Saviour, and his sufferings to expiate human guilt:—the universal resurrection: a righteous judgment:—and eternal retribution. To these we may add, the great and essential duties and virtues of piety and morality or of the gospel—the need of repentance towards God and in what it consists: faith towards Jesus Christ: constancy in the exercises of devotion:—strict justice—benevolence, peace, and condescension—forgiveness of injuries—love to enemies—humility, patience, temperance, and self-denial. Can any one, who has ever read the sacred pages with any care, affirm that these are not set before us, as strongly as language can express them? Are they not often repeated? Are they not pressed upon the conscience, in a variety of ways, and elucidated by beautiful metaphorsand figures? And they are pleasingly illustrated, I mean the duties of piety and Virtue, in the life and character of the divine author of Christianity. He, indeed, hath set us an indefective example of goodness—left us an example that we should follow his steps.
While it is asserted that the leading and fundamental doctrines of the Gospel are most clearly and repeatedly laid before us, it cannot be denied that some things in it, are hard to be understood. These are revealed as clearly as the nature of the subject would admit. Some things must be in their own nature mysterious and incomprehensible. Such things there are in the volume of nature, and we have no reason to suppose, it would be otherwise in the volume of revelation. They are so sublime as to transcend our scanty powers of mind. They are revealed, however, as far as they are capable of being revealed, or as far as we are capable of receiving them—or as far as may be needful, either for the glory of God, or our own salvation. Prophecies, for example, in the very nature of things, will be obscure. The event only can expound them. We may easily see what the grand design is: but the precise circumstances of the predicted event will remain a secret to us, till the event lay them before us.—We cannot pretend to comprehend the great points of Christianity relative to the Trinity, or a threefold subsistence in the divine essence—the human nature united to the divine to constitute the one mediator between God and man—the resurrection of the body—and the change which will pass upon those who shall be found alive at the coming of Christto judge the world. These, we readily admit, are mysterious and incomprehensible doctrines. But their being so, is not proof that they are unreasonable and absurd. To say that whatever is incomprehensible in Religion is unreasonable, is a mark either of inattention or ignorance. God’s nature is incomprehensible. His works of creation are full of wonders. And arevelationfrom him to the children of men would be justly suspected, if it contained nothing incomprehensible, and above reason.
You will be pleased to observe also that, besides some doctrines which are beyond our reason, inexplicable difficulties may attend some particular passages of scripture. These difficulties originate not from any defect or impropriety of manner, in which they are expressed; but from our being unacquainted with the customs or usages, to which an allusion is made. These passages are not numerous. And our salvation depends not on our rightly understanding them. No essential duty or doctrine of the Gospel depends on adoubtfultext. What is necessary to instruct us, in things divine, and to guide us safely to God and happiness, through the dangers, snares, and temptations of human life, is clearly made known unto us, and repeatedly urged by all suitable arguments, and the most serious and weighty considerations.
The scriptures, therefore, are as a light to our feet, and a lamp to our paths: a light shining in a dark place, with a steady brightness—able to make us wise unto salvation through faith in Jesus Christ—And——
1stly.One wayrightly to understand them is to interpret them by themselves. They are their own best interpreter. It is one of the most rational principles can be adopted relative to understanding the inspired writings to make them expound themselves. They are to declare their own meaning. No explanations of men, decisions of councils, or tenets collected into creeds are to be admitted as perfect guides, in things pertaining to our salvation. Men may be wise and learned: Councils may be judicious and pious in their intentions, but after all are liable to mistakes. This is not said to detract from the wisdom, piety and learning of men—or of venerable councils. A wise and candid Christian will honour their opinions—carefully weigh them, and be diffident of himself: will be modest and pay all due deference to the opinions of others, especially men of study, erudition, and piety. But still we must all think for ourselves, and must adhere undeviatingly to the scriptures, as our only infallible guide. We must stand or fall to our own Master. Another man’s faith cannot save us, or his want of faith destroy us. We are, in things divine, to call no man Master or Father, for one is our Master even Christ; and one is our Father who is in heaven.But be not ye called Rabbi; for one is your Master, even Christ, and all ye are brethren. And call no man Father upon the earth; for one is your Father which is in heaven.No man has a right to interfere, by compulsive measures, in another man’s religion. Reason, argument, and persuasion and a pious example are the only weapons to be employed to spread the glories of that mild and benevolent system of Religion, which Jesusof Nazareth instituted. Thefirstrule of rightly understanding the Oracles of God, is to make them their own expositor. This is the maxim of protestants. It is a just and important maxim. We are not to put upon them, the interpretations and constructions of imagination, or fancy; or to suppose that we have any impulses orinspirationin the mind to give us, thespiritualmeaning of them.
2dly.Another methodrightly to understand the Scriptures, is to take them according to the general, established, and well known import of the words used. All learned men, who alone can be competent judges, in the case, agree that they are well translated. And through the peculiar care and blessing of divine Providence they have been preserved pure and entire, during such a length of time, and so many revolutions of literature and of states and kingdoms. The men who were engaged in, and byauthorityappointed to the work of translating them into the English language (and the translation of them was a most arduous work) were men of great integrity, extensive learning, and, in the judgment of charity, undissembled piety. Opposite sects have all allowed them to be a faithful and just translation. When we, therefore, take them into our hands to peruse them, we should understand them precisely, as they are written, in the common import of the words, according to the plain rules of grammar, and the necessary construction of sentences. An attention to these things is absolutely necessary, in order to a true understanding of them. We are not to seek after any hidden, mystical sense of the words or sentences.The very letter and meaning of the scriptures is to be strictly attended to. We are to take the words used in the sacred, just as we would, in any other good writings. For the inspired writers always used words properly, and had good sense. They were not guilty of obscurity or self-inconsistency. Their sole end was to state and convey the truth, which they were commissioned to deliver, with propriety and fulness. This they did most admirably, and with great beauty and energy. Thetruemeaning of scripture, is its very life and power,its spirit. The words that I speak unto you,says Christ,they are spirit, and they are life.They reveal true, spiritual and saving doctrines: doctrines all-important—doctrines that lead to life eternal.—
3dly.A third wayrightly to understand the scriptures, is carefully and critically to observe the connexion and subject matter of discourse, or the occasion—the characters to whom or of whom the words are spoken. It is not to be expected that readers of the Bible will attain to a right understanding of it, if they overlook the connexion and occasion; and take single and detached passages by themselves, and shape them into a conformity to their own pre-conceived opinion or scheme of doctrines. The right way not to be deceived by our own reflections, or the artful insinuations of such as lie in wait to deceive, is to bring our opinions or tenets, our principles, whatever they may be, to the scriptures; to examine them by their light; and to make them bow to their decision. And not, as is too often done, to bend them to our tenets andprinciples. We are to search them, that we may thence take all our articles of faith, and maxims and rules of conduct. Learned and unlearned ought to do this; and to reject whatever will not bear the test, when applied to them. Tothe law and testimonyought to be our Motto as Christians or believers in a divine revelation. If any of our religious opinions be contrary to scripture, we are bound by our regard to their authority to abjure them. And that we may not inadvertently be led into error and delusion, we are to consider as accurately as may be, the connexion, the occasion, the design of the inspired penman, to whom, and of whom he is speaking, comparing one passage with another: that which is figurative, and less plain, with that which is unfigurative and more obvious: examining all, with diligence, by the general and ruling principles of the Gospel: with an honest desire to discover our duty and the will of God, even, if our favourite notions, (as almost all sects and individual Christians have their peculiarities of belief and practice) should be found to be directly repugnant to scripture. Thus we shall rightly understand scripture. Thus we shall be led into all truth and duty.—It appears, then, with an evidence exceedingly bright, that all our opinions, whether gleaned from authors uninspired, or taken up by reflection, or fallen into by accident, should be tried ty the word of God.But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.
4thly.A further wayrightly to understandthe 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. Ifwe would rightlyunderstand 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 allthese 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 wayto 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 beprayerfullysought.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. Weshould 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 bedevoutlyimplored, 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 heartis 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 enableus 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, unlessinspiredby 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 understandthe 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 wehave 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 orderrightlyto understand the scripture——Then opened he their understanding that they might understand the scriptures.—
The Gospel to be supported by those who enjoy it.
GALATIANSvi. 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 tobelieve 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, orstatedworship 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 dangerousthings, 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 thecounsel 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 theexpress willof Jesus Christ.—
And,in the first place,we argue the obligations of supporting the Gospel, in a decent and honourable manner, from this consideration, itis 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 risenRedeemer,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, bothextraordinary,such as prophets, Apostles, and Evangelists, andordinary,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 institutionof 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 bearsound doctrine,but will, as if infatuated, run with strange avidity afterself-created Teachers,or impostors; will multiply them,having itching ears; and are unaccountably restless and uneasy till they findstrange doctrines,andstrange teachersof 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—denouncehis 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 theexpress revealed willof 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 asto 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 withsacred,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 areligiouslabour? 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, becauseReligionis concerned? St. Paul makes an appeal to the principles of strictjustice, to prove that Ministers under the Gospel should not beunrewardedfor 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 everyreasonableperson, 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. Suchreasonablylook 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 aduerecompence for their toils, care, and tenderness. It would bebarbarouscruelty, as well ashighinjustice, to deprive them of aduerecompence.
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 ofequitabledealings, 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 havingtemporalprovisions 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 ashuman exertionscan 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 gounsupported—their families beneglected, and they gofrom house to house,begging their daily bread? The more high and honourable their calling, the more need of acomfortablemaintenance. 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, withoutdiligent study,and devoting their whole time to the business oftreasuring up knowledge.We are not to look formiraculousassistances, or that knowledge in religion is to be imparted by divineinspiration.—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 ministerabout 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 theexpresscommand upon its true Preachers, tostudyand tomeditate.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 togivethemselves to reading, meditation, and prayer, that their profiting may appear unto all: they are to beablemen;aptto teach;ableto 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 theexpress Institutionof 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 Lordordainedthat they which preach the Gospel should live of the Gospel.Preachers of the Gospel are to have a living in their work. It is theexpresswill 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 tofood, clothingorexpensesin travelling, because they should besupportedby 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 aduecompensation. 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 relyon 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 aplain commandof 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 thewillof Godrevealedin his word, that his worship and Gospel should besupported,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 prescribedno particularmode. It could not wisely do it, because what may be thebestmode—themostconvenient 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 conscienceonly 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 thepreferablemode. 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 reallywillingto do theirproportionalpart, will never greatly contend about themanner.
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 weeverhear 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 wordhirelingused by our Lord, John x. 13. has been urged as a conclusive proof that notrueteachers of religion ought to receive anysupport.He calls thosehirelings,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 workdesigning men,and false Teachershave made of this wordhireling.They never mind the meaning of our Saviour, or look to see how he uses it; but from the very sound raise abitterandopprobriouscry against all true Ministers of Christ, and all regular andfixed supportof such. This single word,hirelinghas 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 wordhirelings,will have a full evidence, if his eyes be not fast closed with prejudice, that it contains not theleastshadow of an objection against the duty of the text.
3dly. Some object and say, that the Apostle Paulrefusedto take anyrewardfor his preaching the Gospel, and therefore other ministers, in the ordinary ages of the Church, should never have anysupportor 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 onextraordinarysupplies 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.Thepowerwas that of demanding a support from them. But he does not say, that he did notwantorcallfor a subsistence. In the case of other Corinthians, he actually took thecontributionsof the Churches to support himself among them, lest thefalse Teachersshouldraise a clamour against him, and against the Gospel, and so prevent its success. It is a sure mark of afalseTeacher to deny and reproach the duty of our text. Paul assures us, helaboured 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.Wagesall know are a stipulated reward, or ahire mutuallyagreed upon.——
4thly. But the greatest objection of all, is that true Gospel-Ministers have theimmediate inspirationof the holy Ghost, miraculous gifts and teachings; and are supplied with matter, both thoughts and words, from Godimmediately,therefore, need no support. If they bethus inspiredas the Apostles were, I own, they need never study any—or read any—or meditate any, previously, or even to havecommonlearning—no not to know how so much as to read, or write, or speak: and consequently ought not to have anystatedreward or maintenance. The more ignorant andgrosslyilliterate the better; for the morestrikinglywill be the evidence that they are only organs, or merepassive instrumentsin the hands of God. If any be so far deluded as to believe themselvesimmediately 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 theblind leaders of the blind.That none are now, in this age of the Church,immediately inspired,as the Apostleswere, I shall prove in another discourse. The Apostlesspoke 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 bybase, disingenuous,andselfishviews in denying and raising a clamour against soclearly revealeda 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.