Chapter IX: Part 9

7thly. _A renewed heart_ is the best help to understand aright the sacred writings. A holy temper of heart will dispose us to sit, like Mary, at the feet of Jesus to receive with joy his instructions. If we have this, we shall feel most sensibly when we read and hear--read the written, and hear the preached word. This will enable us to see the beauty and glory of the divine character--the excellency of the Mediator's character--to behold the equity of Providence, the riches of divine grace, the wonders of a Redeemer's love, and give us a lively view--of all the truth, duties, doctrines, and ordinances of the Gospel. A very different sense of scripture has the saint from the sinner, the penitent believing Christian, from the thoughtless and profane sinner, the sanctified from the unsanctified heart. _The natural man receiveth not the things of the spirit of God: for they are foolishness unto him, neither can he know them, because they are spiritually discerned._ This doth not mean that an unrenewed person cannot understand the true meaning of scripture, or the doctrines of it. For, then, it could be of no benefit or use to him. What cannot be understood, cannot work any good effect upon the heart or life. To assert that none can understand the word of God, unless _inspired_ by the same spirit, which gave it, is inconsistent with every principle of reason, common sense, and scripture. For it, that is, the scripture, addresses itself to all, good and bad, saints and sinners.----Finally--

8thly. _In order to understand_ the written word of God aright, we must practise what we do know--practise according to its divine precepts. A right and saving knowledge, is a practical knowledge. We must not only be willing to receive all our doctrines and principles from the holy scriptures, but to be guided by them altogether, in our conduct and conversation:--to embrace them as the only rule of faith and practice.--Then shall we be safe. Then shall we have a guide that cannot mislead us. If any man do his will, he shall know of the doctrine whether it be of God.----Thus we are to do, in order RIGHTLY to understand the scripture----_Then opened he their understanding that they might understand the scriptures._

DISCOURSE XIII.

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The Gospel to be supported by those who enjoy it.

GALATIANS vi. 6.

_Let him that is taught in the word, communicate unto him that teacheth in all good things._

The system of doctrines, duties, and ordinances revealed in scripture is exceedingly plain, level to every capacity, and easy to be comprehended. That it is so, is one of its most engaging recommendations. Were it unintelligible, or wrapped up in obscurity and mysticism, this of itself would be a valid plea for rejecting it as an imposture or fraud. So plain is it, in its essential principles, that nothing but a willing mind to hear, receive, and attend to truth and duty is wanting. Were we sincerely and candidly disposed to hear and admit the truth, we should differ but little, in our opinions, about the distinguishing peculiarities and glories of Christian doctrine and practice. The reason, or at least, chief reason, why we omit what is clearly revealed to us as duty by God, is because we in heart are opposed to it. An unwillingness to believe and do, as we are expressly commanded, is the real difficulty in the way of our salvation. This unwillingness at heart puts us upon making objections against a duty, which is clearly revealed, and repeatedly revealed, raises prejudices against it, forms apologies for the omission of it, and sets to work, most vigorously, all the system of the selfish affections. For what we are really and deeply unwilling to do, or wish not to be true, we can easily work ourselves up to disbelieve.

On subjects of a moral and religious nature, a man by nourishing prejudices, by false reasoning, by artifice and delusion, can persuade himself to believe any thing, however absurd or impious or contradictory--even to admit that he is inspired,--or may lawfully murder himself and family; or that there are no Gospel ordinances, or _stated_ worship of the Deity, or that a divine revelation, which bears all the marks of credibility and authenticity, that could be desired, is only a cunningly devised fable. This being the case, we ought in all conditions, to be most vigilantly upon our guard against the illusions of our own minds; and also against the temptations of the great adversary of souls, who always joins in with those illusions. He artfully attempts to rivet them, full well knowing that this is the most probable way to succeed in his designs to ruin us forever, and to make us the occasion of disturbance and divisions in society. A heated imagination, an erroneous conscience, and selfish affections of the heart, together with bitter prejudices against the truth are the most successful engines ever employed by the adversary of souls to deceive and ruin them. They are dangerous things, more so than can be easily conceived.--Nay, no person can, to a sufficient degree, dread the unhappy influence of an erroneous Conscience--heated imagination--inflamed passions--and intemperate zeal. They have led away many thousands from truth and duty, and sealed them down in fatal delusions. We are surprised to find what, we must acknowledge, is found by daily experience, that many, who profess sincerely to believe the truth of Religion, are notwithstanding discovered to be capable of rejecting some of its most important principles, and plainest duties.----Among these plain duties, that of supporting the Gospel may justly be reckoned one.

In the sequel, I shall attempt to offer the scripture-arguments

I. In favor of this duty.

II. To consider the manner, in which it is to be discharged.

III. And to invalidate the objections, which have ever been made against it.

1. The first thing intended is to offer the scripture-arguments to prove, that it is a plainly revealed duty, that the precious Gospel of our blessed Saviour should be supported by the people, who enjoy it. There is no part of God's revealed will that may be kept out of view, or be omitted to be set before mankind. The whole truth, which he hath made known to us, whether pleasing or displeasing to the human mind, is to be exhibited. We may not stop short of it, or go beyond it. If it be a part of the counsel or will of God made known to man, in the holy scriptures, that the Gospel is to be supported by those who enjoy it, it may not, with a good conscience, be withheld or denied. A denial of it, it must be obvious to remark, has a great and unhappy influence upon the interest of the Gospel, and the Redeemer's kingdom. It tends to the decay of piety and virtue. What is extremely painful to observe, is that it appears from the experience and the history of the Church, in past ages, and in the present age, that those who wish to break up the peace and order of particular Churches, and to foment divisions, pretty generally commence their operations, with a loud and absolute denial of this duty. They raise a loud cry, and vehemently declaim against it. They speak of it, in language not only bitter but scornful. They say it is utterly unlawful and exceedingly wicked; nay, and directly contrary to scripture. Mean while, they do not forget to impute to those who receive the support, the worst motives--the most selfish and mercenary; as having no eye to any thing beyond the pecuniary advantages of their sacred calling.

Such clamours set on foot against the obligations of supporting the Gospel, as they proceed either from ignorance, wilfulness, or parsimony, so they fall in with the current of the selfish passions of corrupt nature. And as interest is the idol of every man, who is unacquainted with the divine force of Virtue and piety, so whatever affects or touches this idol, nearly affects his heart: readily does he listen and easily makes himself believe what he, in his perverted mind, concludes to fall in with his supposed interest. The love of money, or an inordinate attachment to property, is the root of all evil. Thence most of the crimes which disgrace human nature, and disfigure the page of history. We full well know, that a man can easily collect arguments, sufficient to convince him, that he is justified in not doing, what he is totally opposed to doing.--

I am entering on a subject of great moment, affecting in its consequences, the very being and existence of public worship; and of course, the Christian Religion itself. It is a subject too, which is not often discussed, lest what we offer, should be considered either as a censure on people for failures in their duty, or implying a suspicion of their friendship or good will. But there may be circumstances, which may require that the obligations of supporting the Gospel, should be fully stated. They need not be often urged, and are not. But whatever doctrine, truth, or duty may at any time be opposed, or Providence may suffer individuals to rise up and deny: that doctrine, truth, or duty must not be relinquished; but there is a plain call to vindicate it.--Painful as it is to me, to speak where motives of self-interest, and not a sense of duty, may be but distantly inferred to influence me, or where malice and prejudice may accuse me of pleading my own cause, I shall proceed, regardless of reproaches, to adduce the Scripture-proof that the Gospel is to be supported by those, who enjoy it according to the _express will_ of Jesus Christ.--

And, _in the first place,_ we argue the obligations of supporting the Gospel, in a decent and honourable manner, from this consideration, it is the will of God that there should be stated public worship, and an order of men appointed to preside over, and to dispense to worshipping Assemblies, Gospel-truths and ordinances. The office of a Gospel-Ministry is sacred. It is derived from the great head of the Church. _This is a true saying, if any man desire the office of a Bishop, he desireth a good work._ That the work and office of an evangelic Ministry are of divine appointment, has often been proved on particular occasions. And the proof has very often been laid before us, in printed discourses. To enter largely on the proof now, would carry me beyond my design. But a brief stating of the most material parts of the proof, is now necessary, in order to establish the duty of supporting public worship and the Gospel. Is it, then, clear from the word of God that there should be Gospel-Teachers, regularly inducted into the work, in the New-Testament-Church, to the end of the world? To be satisfied on so interesting an inquiry, let us candidly listen to the voice of the Saviour. Hath he, who is the king of Saints and Bishop of souls, appointed and commissioned such an order of men to be the mouth of God to his people? That he actually hath, appears from those large and particular descriptions, in his Gospel, of their work and office. And he expressly declares that the office shall remain in his kingdom till the close of time.----There are many very express and marked passages of scripture, which inform us of the Institution of a Christian Ministry, and of its continuance in the world, as long as the world shall stand. Suffice it just to repeat, as a specimen, the subsequent ones. _He,_ that is, a risen Redeemer, _gave some, prophets, some Apostles, some Evangelists, some Pastors and Teachers, for the perfecting of the saints, for the work of the Ministry, for the edifying of the body of Christ, till we all come in the unity of the faith, and of the knowledge of the son of God, unto a perfect man, unto the measure of the fulness of Christ._ Here is an account of what Christ, as risen and glorified, did with regard to Teachers in his Church, both _extraordinary,_ such as prophets, Apostles, and Evangelists, and _ordinary,_ such as Pastors and Teachers. And how long the institution of such an order of men as Pastors and Teachers, was to be continued: what their business and work were: and the ends of the institution. The ends, were the perfecting of the saints, the unity of the faith and promotion of religion. It was to continue as long as there were any among mankind to be called into the faith and fellowship of the Gospel, that is, as long as time should last.

Again, Christ as head over all things to the Church, commanded his Apostles and disciples, to go into all the world, and to preach the Gospel to every creature. _Go teach all nations, baptizing them in the name of the Father, and of the Son, and of the holy Ghost, teaching them to observe all things whatsoever I have commanded you; and lo! I am with you always, even unto the end of the world._ As long, therefore, as the world shall stand, so long shall there be a Christian Ministry.--The charge which the Apostle gave to Titus as a Gospel minister, and which is to be given to all, who enter the sacred office of the evangelic Ministry, is a full proof that the office is of divine appointment; and that the institution of such an order of men, as Gospel Ministers, is not the result of human invention or human policy. The charge is most weighty and solemn. It is awfully serious. We cannot hear it without feeling a reverential awe. _I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and dead at his appearing, and his kingdom; preach the word, be instant in season, out of season, reprove, rebuke, exhort with all long-suffering and doctrine. For the time will come, when they will not endure sound doctrine: but after their own lusts shall they heap to themselves, teachers, having itching ears. And they shall turn away their ears from the truth, and shall be turned unto fables._ No words can more expressly reveal to us the certainty that there is, in the New Testament, such an order of men, as Gospel Ministers; and that there are times when people will not bear _sound doctrine,_ but will, as if infatuated, run with strange avidity after _self-created Teachers,_ or impostors; will multiply them, _having itching ears_; and are unaccountably restless and uneasy till they find _strange doctrines,_ and _strange teachers_ of such doctrines. They turn away their ears from the truth. And turn unto fables. We need not hesitate to admit the reality of the Christian Ministry, when we find those bearing the office, represented as being called of God--embassadors of Christ--the servants of the most high--New-Testament-ministers, whose work is to publish the laws, and offer the grace of Christ. They are said to be sent of God: they are to speak in his name--they hold up the laws and grace of the Saviour, dispense his truths--deliver his doctrines--administer his ordinances, proclaim his promises--denounce his threatenings--and in Church-processes inflict his censures, or exercise his discipline. It appears, then, with an evidence, complete and full, that the work and office of the Gospel Ministry are of divine appointment: or that it is the _express revealed will_ of God that there should be, in his Church, or in the New-Testament-dispensation, stated Teachers, Pastors, or Ministers; and that they should declare his counsel in his written word, and not the fictitious revelations of a supposed inspiration, or their own opinions or dreams. They are to preach Christ and him crucified: and not themselves.--If there be such an order of men, they must be supported. The people, among whom they labour, in word and doctrine, are obliged to see that they are decently subsisted. Their time and talents are consecrated to God in his Gospel, and they must be, as to temporal things, provided for, honourably. What may be deemed an honourable subsistence, must be determined by the attending circumstances. The age in which they live. The place where they live. The modes of living are very different, in different ages, and places. What may be honourable in one age or place, may be totally inadequate in another.--The divine appointment of the Christian Ministry is a conclusive argument in favour of the duty of supporting the Gospel.--

_In the second place,_ we argue the duty from the principles of justice. Justice between man and man is a great and indispensable obligation. It is a moral Virtue of such high importance as to be the very pillar, upon which society rests. Injustice towards any man, or body of men is a heinous violation of the law of God. That which is altogether just, he would have us practise. He is a being of strict and impartial righteousness. The righteous Lord loveth righteousness and his countenance doth behold the upright. As all orders of a community ought to exercise honesty in their dealings with others, so it is fit for them to call for exact justice from others. Exterior circumstances alter not the claims of justice. It is a moral Virtue which binds all men. And it is to be observed to those in high as well as low life, to those that are affluent, as well to those that are indigent, to those who are clothed with _sacred,_ as well as civil office--to those placed in seats of honour, as well as to those in the shades of retirement, enjoying the sweets of a private life. Is there a more obvious dictate of justice, than that such as labour for others, or spend their time for their benefit, should receive a compensation? Doth God, who is perfectly just and right, require one man to devote his talents and time to another, without receiving a due return? Can a case be named, where, in things temporal or civil, a labour done or service performed, may not righteously claim a reward? But if the labour done or service performed, be, in things religious or divine, is a compensation to be denied? Is a labour, undeserving of a reward, merely because it is a _religious_ labour? Will any one, who exercises any reason at all, or who has any sense of the ties of common honesty, repudiate the notion of a compensation, because _Religion_ is concerned? St. Paul makes an appeal to the principles of strict justice, to prove that Ministers under the Gospel should not be _unrewarded_ for the service or labour of love, which they perform. 1 Cor. ix. 7. _Who goeth a warfare at his own charges? Who planteth a Vineyard, and eateth not of the fruit thereof? or who feedeth a flock and eateth not of the milk of the flock?_ These questions carry their own answer. It is supposed that every _reasonable_ person, the moment he hears them is prepared to give the right answer. Three cases, or states of life are mentioned; the soldier who goes a warfare, the planter and dresser of a Vineyard, and the shepherd who watches and tends anxiously his flock. Such _reasonably_ look for a reward. They could not perform the work, in common, without a reward. All mankind feel that it is entirely fit that they should receive a _due_ recompence for their toils, care, and tenderness. It would be _barbarous_ cruelty, as well as _high_ injustice, to deprive them of a _due_ recompence.

_In the third place,_ the duty of supporting the Gospel may be proved from, not only strict justice, but from this consideration, that the general rules of _equitable_ dealings, make it fit and proper that those who labour, in word and doctrine, in the Gospel, should not be cut off from a living among their fellow-creatures. Let me urge this argument. You know that it is impossible for any class of men to subsist upon nothing. Our being employed about heavenly and divine things, does not supersede the necessity of having _temporal_ provisions to support us. Food, raiment, and a dwelling, the necessities and conveniences of life are as requisite for those, who are engaged in the arduous work of the Gospel-Ministry, as for other orders of men. In order to be workmen that need not to be ashamed, Ministers must study. And they must study much--must read extensively--must give themselves to reading, meditation, and prayer--they must visit the sick--must attend the dying--must console the sorrowful.--The duties of their office are so arduous and various, that they will take up all their time:--employ all their abilities, though the most splendid.--The education necessary must be a learned one. This is expensive. Much previous pains, study, and care are needful, in order to be, as far as human exertions can go, competent to the duties of their office. I say, as far as _human exertions_ can go:--for divine grace sanctifies the heart.--Now can any one so far lay aside reason, as to assert that one man is bound to devote himself to the advantage of another, in spiritual concerns, to promote them--to instruct him--without a compensation?--Shall ministers of the Gospel go _unsupported_--their families be _neglected,_ and they go _from house to house,_ begging their daily bread? The more high and honourable their calling, the more need of a _comfortable_ maintenance. Reason always agrees with revelation; and as fully establishes the duty of honourably supporting the Gospel. Thus argues the Apostle Paul: 1 Cor. ix. 11. _If we have sown unto you spiritual things, is it a great thing if we should reap your carnal things._ The meaning of this passage is this: think it not hard--think it not a burden--complain not that you support with your substance, those who minister unto you in holy things. It is utterly impossible for any set of men to be fit, or qualified to teach others, without _diligent study,_ and devoting their whole time to the business of _treasuring up knowledge._ We are not to look for _miraculous_ assistances, or that knowledge in religion is to be imparted by divine _inspiration._--If knowledge in Divinity be acquired by the ordinary methods, as the Apostle supposes, by reading, meditation, and prayer; and if Ministers of the Gospel are to give themselves wholly to these exercises; the necessary consequence is, they must be supported by the people, among whom they preach.--

4thly. The duty of supporting the Gospel may be proved from the plentiful provision made by divine order, for the temporal subsistence of the Jewish priesthood. This was, indeed, large and honourable. God always provides for the subsistence of those, whom he calls to his work and service. He never lets his Ministering servants go, without a way prescribed for their support: and a very ample one, was, by himself, given to the tribe of Levi. The argument to establish the obligations of a people to maintain the Ministers of the Gospel, from the Jewish practice of supporting the Priesthood, and the Religion of the Temple is conclusive. For it is the very argument made use of by the Apostle. 1 Cor. ix. 8, 9, 10. _Say I these things as a man, or saith the law the same also? For it is written in the law of Moses, thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen? or saith he it altogether for our sakes? For our sakes no doubt this is written. For he that planteth shall plow in hope: and he that thresheth in hope, should be partaker of his hope._ verse 13. _Do ye not know that they which minister about holy things, live of the things of the temple, and they which wait at the Altar are partakers with the Altar._ It is in vain to object against this reasoning. It is the Apostle's own argument.--

5thly. The duty of decently and honourably maintaining the Gospel, is argued from the _express_ command upon its true Preachers, to _study_ and to _meditate._ They are, in so many words, commanded to study that they may be workmen that need not to be ashamed. _Study to show thyself a workman that needeth not to be ashamed, rightly dividing the word of truth_--rightly dividing the word of truth requires great wisdom and care, study and meditation. It requires the wisdom of the serpent and harmlessness of the dove. Ministers of the Gospel are expressly enjoined to _give_ themselves to reading, meditation, and prayer, that their profiting may appear unto all: they are to be _able_ men; _apt_ to teach; _able_ to teach. They are most diligently to seek the teachings, and guidance, and illumination of the spirit. The duties of their office are various and numerous, arduous and difficult. They have the ignorant to instruct: the erroneous to reclaim: the gainsaying to confute: the doubtful to convince: the unstable to confirm: the afflicted to console: the unreasonable to treat with: and the scoffing and impudent to encounter. It is impossible, therefore, for them to engage in the secular callings of life as other men, to provide for their own decent and honourable support, and the support of their families. The consequence is, the people, among whom they minister, are bound to support them.

6thly. The support of the Gospel-Ministry and public worship, is the _express Institution_ of Christ. He hath particularly ordained that his Ministers shall be supported in every age of his Church. 1 Cor. ix. 14. _Even so hath the Lord ORDAINED that they which preach the Gospel should live of the Gospel._ Preachers of the Gospel are to have a living in their work. It is the _express_ will of their divine Lord that they should.--What can be plainer or fuller than these words? No words can. If these can be evaded, so may any that could possibly be used. What duty, or doctrine, or virtue is more clearly enjoined? The words are as full as though Christ had said, "I declare to all, that my Ministers, or the regular Preachers of my gospel shall have a sufficient temporal support from the people among whom they labour." When he sent out his twelve Apostles to preach the Gospel, he forbid them to make any provisions for their own livelihood, as to _food, clothing_ or _expenses_ in travelling, because they should be _supported_ by those, among whom they travelled. Mat. x. 9, 10. _Provide,_ says he, _neither gold, nor silver, nor brass in your purses, nor scrip for your journey, neither two coats, neither shoes, nor yet staves; for the workman is worthy of his meat._

They were to be fully, in all respects, provided for by those, to whom they preached. He told them plainly that they were to be so. _The workman is worthy of his meat._ He has a title to a _due_ compensation. It cannot therefore be withheld, or denied without evident injustice, and cruelty. When he sent out the seventy disciples, he informed them that they might rely on an ample and sufficient maintenance, for their own comfort, and for works of mercy and beneficence. Luke x. 7. _The labourer is worthy of his hire._ This is applied to things spiritual, as well as secular. I ask--for what purpose, did our blessed Lord tell his own appointed Preachers this, _the labourer is worthy of his hire,_ if they were to have no compensation, or were to subsist, or to support themselves?--It would have been altogether impertinent and absurd.--But he knew they must be supported--and he was not so unmindful of their happiness, as to deny them a living, while on his own divine work.--One passage more will be cited, and that is the text. _Let him that is taught in the word, communicate unto him that teacheth in all good things._ Here is a PLAIN COMMAND of the Apostle to all, who sit under a preached Gospel, to give a due proportion of their substance, for the support of the Christian Ministry. And he enforces the duty by adding, _be not deceived, God is not mocked; for whatsoever a man soweth that shall he also reap._--As much as if he had said--'flatter not yourselves, deceive not yourself by any excuses. God requires you to support his Gospel, and he will not be mocked. As you sow, you shall reap. As you deal with him, in this matter, so he will deal with you. If you, through prejudice, party spirit--or parsimony decline utterly to impart a proper proportion of your substance to support the Gospel, you cannot expect his approbation.'

Thus it appears to be the _will_ of God _revealed_ in his word, that his worship and Gospel should be _supported,_ in the world, by those to whom the Gospel is dispensed.

2. Our next enquiry is, in what manner public worship and the Christian Ministry are to be supported. The mode of supporting the Gospel is to be numbered among those indifferent things, which are left to the wisdom, prudence, and convenience of God's people. They are at liberty to adopt that mode, which best suits their circumstances--the age--the place--the country--the government where their lot is cast. The word of God has prescribed _no particular_ mode. It could not wisely do it, because what may be the _best_ mode--the _most_ convenient for one people, one age, one form of civil government, or one state of society would not be at all convenient in another age or place. All such things are left, in scripture, to be agreed upon, as may best suit the circumstances of God's people. And what a disgrace to reason and Religion that there should ever be any contention or quarreling about them! What the majority adopt and agree upon, ought to be cheerfully acquiesced in by the minority, though not so agreeable to them. For no maxim is better founded or more reasonable, than that the majority must govern.----

Whether the Gospel shall be supported by a tax laid to each man's property or by a free contribution--or by a subscription--or by voluntary donations--or by national funds--or by particular funds--or by the legacies of benevolent Christians, is a matter of total indifference:--ought never to be an affair of conscience or dissention--for nothing ought to be, or justly can be, a case of conscience, which is in itself totally indifferent. It is an erroneous conscience only which concerns itself about modes and forms, mere circumstances. The direction is, _let there be an equality._ What is most equal, just, or righteous is the _preferable_ mode. But difference about the manner of supporting the Gospel should never be the cause of separations, divisions, or uncharitableness. And we may fairly conclude that such as are really _willing_ to do their _proportional_ part, will never greatly contend about the _manner._

3. The last thing proposed, is to remove the objections, which have ever been urged against the duty of the text. So plain is the duty that it is, with surprise, that we _ever_ hear any attempt to argue against it, on supposition they profess to admit the truth of scripture. All that ever has been offered, as objections against the duty may be comprised in the four following things.

1stly. The words of our Lord, Mat. x. 8. _freely have ye received, freely give._ It is enough to reply there, that these words, so often abused and misapplied, have no reference to preaching the Gospel, as all reasonable people will see, by only reading them in their connexion. They relate merely to miraculous gifts. And accordingly we find the Apostles never received any pecuniary profit, or reward for working miracles.--

2dly. The word _hireling_ used by our Lord, John x. 13. has been urged as a conclusive proof that no _true_ teachers of religion ought to receive any _support._ He calls those _hirelings,_ whose only or ruling motive was the reward, and who had no regard for the interest and good of the flock. It is strange what work _designing men, and false Teachers_ have made of this word _hireling._ They never mind the meaning of our Saviour, or look to see how he uses it; but from the very sound raise a _bitter_ and _opprobrious_ cry against all true Ministers of Christ, and all regular and _fixed support_ of such. This single word, _hireling_ has put a handle into the power of such people as hate religion; and they have by it, broken up the peace of Churches--rent them asunder--and loaded with vile slander the most virtuous characters.--Every one, who looks upon this passage, where our Lord employs the word _hirelings,_ will have a full evidence, if his eyes be not fast closed with prejudice, that it contains not the _least_ shadow of an objection against the duty of the text.

3dly. Some object and say, that the Apostle Paul _refused_ to take any _reward_ for his preaching the Gospel, and therefore other ministers, in the ordinary ages of the Church, should never have any _support_ or fixed maintenance. They appeal to Acts xx. 33, 34, as a proof that Ministers of Christ should have no provision made by people for their subsistence, but should rely wholly on _extraordinary_ supplies from Providence. _I have coveted no man's silver, or gold, or apparel: yea yourselves know, that these hands have ministered to my necessities, and those that were with me:_ And 1 Cor. ix. 12.--_We have not used this power._ The _power_ was that of demanding a support from them. But he does not say, that he did not _want_ or _call_ for a subsistence. In the case of other Corinthians, he actually took the _contributions_ of the Churches to support himself among them, lest the _false Teachers_ should raise a clamour against him, and against the Gospel, and so prevent its success. It is a sure mark of a _false_ Teacher to deny and reproach the duty of our text. Paul assures us, he _laboured with his own hands lest he should be chargeable._ This boast he makes to the Churches at Ephesus, Thessalonica, and Corinth. But he tells the latter, _he took wages of other Churches to do them service, and that what was lacking to them, the brethren from Macedonia supplied.--He took wages from other Churches,_ 2 Cor. xi. 8, 9. WAGES all know are a stipulated reward, or a _hire mutually_ agreed upon.----

4thly. But the greatest objection of all, is that true Gospel-Ministers have the _immediate inspiration_ of the holy Ghost, miraculous gifts and teachings; and are supplied with matter, both thoughts and words, from God _immediately,_ therefore, need no support. If they be _thus inspired_ as the Apostles were, I own, they need never study any--or read any--or meditate any, previously, or even to have _common_ learning--no not to know how so much as to read, or write, or speak: and consequently ought not to have any _stated_ reward or maintenance. The more ignorant and _grossly_ illiterate the better; for the more _strikingly_ will be the evidence that they are only organs, or mere _passive instruments_ in the hands of God. If any be so far deluded as to believe themselves _immediately inspired,_ we are to commiserate their wretched delusions, and pray that the scales may soon--soon fall from their eyes, and that they may not, with their infatuated adherents, have the fate of the _blind leaders of the blind._ That none are now, in this age of the Church, _immediately inspired,_ as the Apostles were, I shall prove in another discourse. The Apostles _spoke as the spirit gave them utterance._ The matter and manner of their discourse were immediately imparted to them, at least, on some particular occasions.

The arguments in favour of the duty of the text are full, plain, and abundant, _from scripture, from reason, from justice, from equity._ The objections are of no weight. And what a pity it is that so many divisions in congregations should be made, by men who are actuated by _base, disingenuous,_ and _selfish_ views in denying and raising a clamour against so CLEARLY REVEALED a duty.----He who wishes well to the Christian Religion, must wish and fervently pray, that it may please God, to continue in his Churches, a pious, learned, and orthodox Ministry till the second coming of our Lord Jesus Christ to judge the world. Amen.

DISCOURSE XIV.

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The Apostles, infallible guides in Religion, being commissioned and immediately qualified and inspired by the Redeemer.

2 THESSALONIANS ii. 15.

_Therefore brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our Epistle._

The word _traditions,_ here, means those orders, truths, doctrines, or ordinances which the Apostles, under the guidance and special direction of the holy Ghost, delivered to the Churches planted and formed by them. _Tradition_ is what is transmitted from one to another, to guide and direct Christians, either in their belief or conduct. Two ways did the Apostles of our Lord employ in making known the mind and will of God to the Churches which were formed by them, in various parts of the world. And they gathered Churches and settled Ministers in almost all quarters of the then known world. These two ways were by _word_ and _Epistles,_ by public discourses or by private conferences, and by written Epistles. And the text is an exhortation to the Thessalonian Christians, and in them, to all Christians in all ages and Countries, where the Gospel in the course of divine providence should be preached, to be firm and unshaken in their adherence to the truth, duties, doctrines, and ordinances of the Apostles, whatever dangers might threaten, difficulties arise, or temptations assault.

_Therefore, brethren, stand fast, and hold the traditions which ye have been taught whether by our word, or our Epistle._ Their _word_ and _Epistle_ taught one and the same Religion, without the least difference or a single contradiction.

What is proposed, in the progress of this discourse, is to prove that the Apostles are INFALLIBLE guides in religion, being commissioned, and immediately qualified and inspired by the Redeemer.

In order that my meaning in this proposition may be fully comprehended, it will be necessary to state, a little more at large, the idea intended to be illustrated and established in the present discourse. It is this: We as christians, are invariably to adhere to, and abide by Apostolic traditions, using the word, in the sense of the text; or by their precepts and examples. Jesus Christ, the author of the Gospel-dispensation, and head over all things to the Church, invested them with full power and authority to order, to arrange, and to direct INFALLIBLY, in all the concerns of the Churches: in the doctrines which we are to receive, as the articles of our Creed: in the duties to be performed by us, in all our various relations: and in the ordinances to be attended upon by us. They omitted no truth which they were to deliver. They preached no doctrine, which their divine Master, had not given them in charge to preach. They observed, as a _standing_ ordinance, no institution, which he did not _expressly_ appoint, or order them to observe. They were, moreover, secured from error both in doctrine and discipline. They never were mistaken or deceived respecting any points of the Religion, which our Lord came from heaven to erect. His kingdom is not of this world. It is like no worldly kingdom. It is injured, and its original purity and glory are defaced, whenever it is incorporated with any civil forms of government. In this kingdom, the Apostles acted altogether under their king. They taught nothing contrary to his mind. They practised, in things divine, or as inspired builders, nothing, which the great Master-builder did not approbate. We are to _build_ upon the foundations of the prophets and Apostles, Jesus Christ himself being the chief corner-stone. We are safe, then, and only safe, when we take the Apostles for our INFALLIBLE guides in the FAITH, ORDER, WORSHIP, and INSTITUTIONS of our Churches. We are to _build_ upon their foundation. They spake as they were _moved_ by the holy Ghost. They were endowed with his _miraculous_ gifts. They had such evidence of it, as was to them _intuitive._ And they could prove it to others, by the works, which they wrought.--As believers in a divine Revelation, we cannot be consistent with ourselves, if we admit that the Apostles or _inspired_ penmen of the New-Testament, were MISTAKEN, or acted WITHOUT authority from their Lord, in any thing delivered by them; or observed _statedly_ by them. To admit that they might not either know the mind of Christ; or knowing it, were ever neglectful of it, is at once to give up all divine Revelation. If we may say that, in ONE point, they acted as _weak_ and _mistaken_ men. Others may say they did in _other_ points with equal propriety. How then is it possible to know what to hold, or what to give up? The whole must either be retained, or rejected. There is no selecting. If the Apostles, in their example and precepts, had not full power and ample authority, then we are under no obligations to keep, for instance, the _first_ day of the week as the Sabbath, or holy time, because _they did,_ or to receive any of their doctrines or _ordinances,_ or to follow any of their _directions._ Of course, we must reject all the scriptures, except our Lord's own _particular_ discourses.--Let us, then, enquire after the authority of the Apostles. In the words now before us, St. Paul commands us to adhere, _strictly_ and _exactly_ to what he delivered to the Churches. _Therefore, brethren, stand fast and hold to the traditions as ye have been taught._ There is a peculiar force in the words _stand fast._ The meaning it to be firm: be fixed: never give up, deny, or depart from; but invariably keep to all that you have been taught by us, the Apostles of our common Lord.--To the Corinthian Christians, he has a similar direction. _Now I praise you, brethren, that ye remember me in all things and keep the ORDINANCES as I delivered them unto you._ The arguments to prove that the Apostles are our _infallible_ guides in Religion, being commissioned and inspired by the Redeemer, may be comprised in these six. They were his chosen witnesses to the world.--They received their commission from him.--The divine spirit was their perfect director.--Miraculous works were done by them.--They required intire submission to their teachings.--And they took care to commit the Gospel to writing--and the Gospel-ministry to faithful men, commanding them to deliver sound doctrine, and to shun all doctrines which they had not delivered.

1stly. They were his _chosen_ witnesses to the world. It seems to have been not only expedient, but necessary, that our Lord should have some chosen or special witnesses of his life, doctrines, works, and sufferings. These were indeed open to the view of all. The whole Jewish nation could not but know them. His mighty works were not done in a corner, or before a few partial and interested friends. They were done on the most public occasions, before all classes of people, enemies as well as friends. He did not retire to some private apartment to work his miracles, taking with him two or three particular adherents and then order _these_ to publish them abroad. But notwithstanding the open and public nature of his mighty works, it was necessary that he should chuse a certain number of persons to accompany him constantly, through the whole course of his Ministry, to be to the ends of the earth, his faithful witnesses. They were to transmit to the latest ages a genuine account of his holy life, his heavenly doctrines, and the nature and end of the Gospel-dispensation. _These witnesses_ he called _Apostles._ And he took them from the ordinary ranks of life, in order to cut off all occasion of objecting against his religion as the work and contrivance of man. They were illiterate. They were, also, destitute of riches. Had he selected his _Apostles_ from, among the great, the rich, and the learned, their success, in preaching his Gospel, would have been imputed to human and natural causes. Once only did he, during his Ministry, send these chosen disciples to preach to the Jews. He kept them with him, to instruct them fully into all the concerns of his kingdom, that they might be under the best possible advantages to testify of him, and his doctrines, and life. But he did not leave the people destitute of the means of knowledge. He pitied them. He accordingly provided for their instruction in the truth, by appointing _seventy disciples_ to preach the glad tidings of life eternal, through the whole province of Judea. He chose _twelve_ Apostles, doubtless in allusion to the number of tribes, into which the people of Israel were divided. And the conjecture that the _seventy_ were appointed, in allusion to the number of the _great council_ of the nation, the _sanhedrin,_ is founded in probability. The apostles, then, were appointed to _bear witness for_ Christ to all the world. They were to testify, every where, to all he _did,_ and to all he _suffered_ as Saviour: his holy life, his divine doctrines, his wonderful miracles, his bitter passion, his cruel death, his glorious resurrection, his triumphant ascension. They were always about his person. And they were with him, during _that interesting,_ that _marvelous,_ that _instructive_ period, of _forty_ days from his resurrection to his ascension. During this term, our Lord gave them all the light and information, about their duty, and his kingdom, which they needed. Happy Apostles to converse, for forty days together, with a risen Saviour! He said every thing to them, that was needful, to convince them, to confirm them--to enlighten them--to console them--and to arm them to meet dangers and difficulties in their arduous work. He taught them in all that was requisite they should be taught. _To whom he showed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God._ They were eyewitnesses of his ascension. They saw him taken up from the earth. A cloud, miraculously prepared, received him. _For while they beheld, he was taken up, and a cloud received him out of their sight._ They were _appointed_ to be witnesses of the truth of these things. Christ tells them, particularly, that they were to bear witness of these things to all the world. _And ye also shall bear witness, because ye have been with me from the beginning._ They only, of all men, were qualified to be witnesses of these things; for they had seen them, and heard them: they had constantly accompanied him, during his Ministry. They knew all those things, as well as it is possible for man to know any thing, which he sees with his eyes, or hears with his ears. Even at the very time of Christ's ascension he tells them, _ye shall be witnesses unto me, both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost parts of the earth._

2ndly. They received their commission from him IMMEDIATELY. If we attend to the commission which our Lord gave them, we shall see how clear the evidence is, that they are INFALLIBLE guides in things of Religion, in DOCTRINES, DUTIES, TRUTHS, AND ORDINANCES. They were sent by Christ to proclaim pardon and salvation, and to set up his church among all nations. He told them what to expect, in the discharge of their duty--that the disciple was not above his Master, nor the servant above his Lord:--that he _that receiveth you, receiveth me, and he that receiveth me receiveth him that sent me:_ on the other hand, _he that despiseth you, despiseth me, and he that despiseth me, despiseth him that sent me._ They bore his name, acted under his authority, and delivered his messages. They preached his doctrines, and not their own opinions. They celebrated his ordinances, not their own institutions. They never went beyond his will, or neglected it. When they speak; I hear the voice of the Lord. When they acted in matters of church-order and discipline; I feel, that it is precisely the same as if the Mediator himself _bid us_ to do the like. During his personal Ministry, he once sent them through the whole land of Judea, to proclaim from city to city the glad tidings of pardon and salvation. They had a _larger_ commission after his resurrection. They had power to carry the gospel of his kingdom among _all_ nations, and to collect Churches. Their commission is as full as it can be. _Go ye therefore, and 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._ In these words we have the _express_ institution of the ordinance of Christian Baptism. Public worship and the Gospel-Ministry, we are here told, are to be continued unto the _end_ of the world. They, the Apostles, were to go among _all_ nations without any distinction of Jew or Gentile, bond or free, barbarian or scythian. _Wherefore there is neither Greek nor Jew, circumcision, nor uncircumcision, barbarian, or scythian, bond or free; but Christ is all and in all._ They were to bring them all, if possible, to embrace the Gospel. They were to _gather_ Churches: to _ordain_ Ministers: to _appoint_ all the orders of the Churches--to teach them what to believe--to _elect deacons_--and lay down the plan of worship and discipline. The whole forty days their Lord _was with_ them, from his resurrection to his ascension, he was _teaching_ and directing them. He spake of _things pertaining to his kingdom._ All power in heaven and on earth was his: and he gave them all the authority which could be needful. He failed not to furnish them _completely_ for their work. And what he imparted to them, that they communicated, and no more. They made no additions of their own. How remarkable are these words, in their commission, _teaching them to observe ALL things, whatsoever I have COMMANDED you!_ They taught nothing of their own. They were the mere instruments or organs by whom Christ spake.