The claims of pastors of churches and preachers of the gospel for maintenance: considered in light of holy scripture

Chap. XVIII. General Remarks on the Saviour's ERRATA

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THE

CLAIMS

OF

PASTORS OF CHURCHES, AND PREACHERS OF THE GOSPEL, FOR MAINTENANCE.

FIRST SUBJECT. PAYMENT OF PASTORS OF CHURCHES.

Chapter I

Importance of the subject — Supreme authority of the word of God.

The subjects proposed for consideration in the following" pages are of weighty importance. Although all the appointments of Jesus are equally obligatory on his followers, all have not the same importance, in reference to the extent or character of their results. Viewed in this light, not one of his arrangements, regarding his people in their social capacity, has such an important bearing on their interests, as that part of his will, the reader is invited to consider in the first division of these remarks.

The question: Is it a law of the Redeemer, that those who are set over his people as their rulers, teachers, and leaders, are to be paid for the labour and care thus rendered ? or, Are they not ? is the same as. What shall be the character, motives, and conduct of such office-bearers ? For the salaried Pastor is another man altogether in these respects, from the Pastor, who receives no pecuniary reward for his care and his labour in the church of God. This difference arises

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from nothing in the men themselves, but from the very different circumstances in which they stand, in relation to the bodies over which they are placed. The difference of the reward, the hope of which influences their action, marks not too strongly, the difference in the character and qualifications of the respective labourers. The character, the feelings, the attainments of one standing in such a near and interesting relationship, as the elder does to a church, must stamp themselves, in a very high degree, on the character and conduct of those composing that church. Hence the minuteness, with which are given in the word of God, the character and qualifications of those Avho may be called to take the oversight of the church, and the propriety and force of the exhortations found there, indicative of the feelings, with which it is the will of God, the brethren composing a church of Christ, should regard those whom the Holy Ghost has made their overseers. The ruler and the teacher, naturally and necessarily, imparts the tone of his own mind, to those who are taught and governed by him ; so that any law or practice, which affects in a serious measure, the character of the Eldership in the churches of Christ, must affect in a corresponding measure, all connected with these churches.

Political rulers early became aware of this influence, and sought, and in many cases still seek, to secure it in their favour, by paying men, under the name of religious instructors, in the countries governed by them. In some countries, these are the leaders of the sects reckoning the largest number of adherents, irrespective of religious tenets, and in others, all the influence emanating from this source, is secured to the civil rulers of the country, by paying from the public treasury, all the teachers of all denominations of religion.

PASTORS OF CHURCHES.

This subject then is of vast importance, and well worthy of the most serious and solemn consideration, whether as it regards individual advantage, or the advantage of others. It has not however hitherto, received that attention and inquiry which its superior importance demands. The affirmative of the question has been taken more as a matter of course, than as one clearly and unequivocally taught in the word of God. Few of those who have testified on the subject, have been disinterested witnesses. And the practice of referring all matters of a religious character to men, whose profession it is to speak or write on such matters, and whose means of livelihood and standing in society, depend on such a profession, is one reason among others, why this important question has been so treated.

Many err in thinking, that the Holy Scriptures contain a collection of general truths on general and important subjects, from which they may gather such wisdom as may suit their views or pursuits — as containing so much raw material as it were, from which they may select what pleases, work it up to their own taste or convenience, and reject the remainder. Such treatment may suit what are called the products of nature, but does not comport at all, with the character of the holy, perfect, and infinitely excellent words of God. When He speaks, all the earth must keep silent, hearken and obey. Every thing coming from Him, bears with it all the perfections of his character, and therefore is to be viewed as possessing all the commanding authority of his law. Whatever may be the mode or form of communication, Avhether that of declaration, precept, recorded example, or the practice of those who were under divine teaching, all have this commanding character. This arises necessarily from the source whence they come. Every thing is absolutely perfect which comes from God. All are the wisest, the best, the truest, if there be degrees in truth, the safest, according to their nature. The inspired writers take this for granted, and never appear to feel the necessity of pointing to any thing, as specially binding, or otherAvise. To neglect, take from, add to, alter in the least, any thing from God, is therefore foolish — and folly in such matters, is just another name for guilt. This being the nature of all that comes from Him, it must all be uniform in its nature. The revelation given in the same circumstances, and for the same purpose, must necessarily be the same ; for difference in this connection, supposes imperfection somewhere. It is under this impression, that every part of the word of God is to be contemplated.

For these reasons, the writer believes that the New Testament Scriptures contain a distinct and perfect law, in regard to the order to be observed by the churches of the saints. That the Apostles of Jesus taught the same thing on this subject, every where, and at every time. So that what is found to be the approved practice of any church, in regard to any matter of order, is to be regarded as so observed by every church set in order by the Apostles or their assistants, and as indicating the law of the Lord, in regard to that particular matter. This conclusion receives strength from the words of the Apostle, implying uniformity of practice among the apostolic churches, when he says " we have no such custom nor the churches of God ;" and when he reproves the Corinthians for daring to innovate on the institutions delivered them, " What? came the word of God out from you? or came it unto you only?" Are you teachers? or are you learners only ?

Much misunderstanding has been entertained and taught in the professed churches of Christ, in regard to this subject

Because it is found written of the church at Troas alone, that the disciples came together on the first day of the Aveek to break bread, it is not therefore certain, it is said, that every church was taught to do so. And although the churches in Ephesus and Philippi, and every church planted by Barnabas and Paul, during their first journey in preaching the gospel, and every church w^e read of in connection with elders, are represented as having elders set over every particular church, it does not follow, that plurality in the Eldership is the law of the Lord, or was the uniform and constant procedure observed by the ministers of the New Testament. Such conclusions virtually den^^, that there is any obligatory scriptural law on these, or kindred subjects. For the will of God is not announced to his people in the New Testament, as it was given through Moses to the people of Israel, in detail, distinct and imperative. Such a form would not comport Vvdth the nature of the new^ covenant. The former was the letter, and ministered to bondage — the latter is the spirit, and is the law of life and liberty. In the former, the people were spoken to as servants — in the latter, the people of God are dealt with as friends, who need but to know the will of their Lord, to yield a willing and cheerful obedience.

But it does appear somewhat inconsistent and contradictory, to treat w^hat are called the ordinances of the gospel after this nianner, while another is pursued in speaking of, and inculcating the doctrines. Both those Vv^ho deny that there is any form of church order taught in the New Testament, or if taught, say that it is not binding now, and those who do in words admit, that the practices of the first churches are binding on the people of God, provided these practices can be show^n to be uniform, and enjoined as obligatory, act alike inconsistently in this respect. The former err in the view they take of what they call forms ; the latter, in the way they treat the manner, in which these are revealed. The New Testament scriptures being the dictates of the Spirit of God, are a revelation of his will, in regard to every particular therein contained, and, as has been said, like himself, perfectly holy, just and good: and these characteristics are true of it in every respect. The dictates of infinite wisdom and goodness, in whatever form made known, are as much a law to the wise and the good, as if they were uttered with all the aw^ful pomp and solemnity, which were made to attend the deliverance of the law from Sinai. Those to w^hom the New Testament precepts are addressed, are presumed to partake in a measure of this character, being the children of God by faith in Christ Jesus. Hence the inconsistency of demanding express precept for every duty. They are wise, who see that what is taught as duty, is in the law in some form or another ; but that is different from refusing obedience to every thing, that does not come in the shape of a commandment.

They again, err, who distinguish what they call form from doctrine, and deny the obligation of the former, while they admit that of the latter. This is entirely an arbitrary distinction, nothing to warrant it being found in the word of God. Every word of God is good. The same attributes of divinity accompany every part of it — ^the same supreme and commanding authority speaks in every sentence. That portion of the New Testament where most of form is found, is addressed to ^' all that in everyplace call upon the name of Jesus Christ our Lord, both theirs and ours." Where in the word of God can it be gathered, that those who profess to be disciples of Jesus, must receive a^ truth all the doctrine therein taught the primitive believers, but as for the practices, succeeding disciples may do as they like with them ? Nothing less than Divine authority dare teach any thing like this. Yet this is what is acted on by the vast majority of those who call themselves by the name of Christ, and profess to regard his word with reverence.

The same Master who taught the doctrine, taught the forms, and never gave any intimation of a distinction as to obligation. The distinction therefore, is entirely human, and ought not to be allowed by those who tremble at the word of God. In the teaching of our Lord himself, as recorded in the gospels, we find both doctrines and observances ; and in the letters addressed by his Apostles to the churches of the saints, we find the same, and in both we look in vain, for any thing like such a distinction. There would be more consistency, in discarding the New Testament altogether, as suitable only to the first christians, than in selecting portions of it, and teaching with the greatest diligence their obligatory nature, while those other portions, resting on the same authority, are spoken of as useless and nugatory.

But such a distinction, when made or admitted, in regard to the ordinances of the gospel and its doctrines, manifests most serious error, in regard to the nature and purpose of these appointments. It goes on the principle, that the import or meaning of an ordinance is not inseparably connected with its form. This is a serious and common mistake. The observances enjoined in scripture on the people of God, are not matters of mere form, like the ceremonies of idol worship, or the mummeries of Rome — but are simple and expressive outward forms, which through the senses, reach Ihe understanding and the heart There is not one of thes^ appointments, but has an important truth or truths intimately and inseparably connected with it in every part, as to its manner, mode, time or circumstance, as far as these are enjoined; and which is intended, and wisely fitted to exhibit and illustrate, and impress that particular truth or truths, both on those who observe, and those who witness the observance of that appointment. The disciple therefore, who is taught to take a perverted view of, or to undervalue, or neglect any of the appointments of Jesus, is taught to deprive himself of knowledge, edification and comfort — and he does so in direct proportion, as he subjects his judgment and conduct to such teaching. This stamps importance on every appointment, not only as a whole, but in regard to every particular connected with it. No ordinance of Jesus, therefore, is a vain service, but is sacred, even in the smallest particular as given in his word. There is nothing light, or trivial, or indifferent there.

The observances therefore, of any community of the professed disciples of Jesus, is a fair and correct criterion to judge of their knowledge of the doctrine of their Master, both as to its extent and its soundness. When viewed in their true light, they are seen to be interwoven and inseparable. And the communities or denominations, into which the people of God are now unhappily divided, possess the knowledge of what are called the doctrines of the gospel, in the same degree as they obey the ordinances of the Saviour, as revealed and enjoined in his word. Many will acknowledge, that they do not attend to every appointment contained in the New Testament, as these, were observed by the churches planted by the Apostles, who yet flatter themselves, that they have the apostolic doctrine in all its fulness and purity. In this they deceive themselves, for here they

PASTORS OF CHURCHES. V#

cannot have the substance, if they do not have the form — the object of the appointment, or that of any of the particulars connected with it, if they do not have the whole appointment as it appears in the law of the Lord.

Take for example, the '' breaking of bread." In observing this appointment of the Lord Jesus, his people in their associate capacity, eat bread and drink wine, and thus shew the death of their Lord. But connected with the ordinance, we find a few forms which must be attended to, in order that all the intended benefit arising from the observance of the ordinance may be enjoyed. The bread is broken, and is thus symbolical of the broken body of Jesus. Thanksgiving precedes the partaking of the bread and the wine, to teach that the blessings enjoyed through the death of Jesus, are the result of free favour and love, exercised in behalf of the guilty and worthless. The brethren together, eat of the same bread and drink of the same cup, to show that they all equally need, and enjoy the same common blessings, from the same common source. Hence the expressions, '-'- the disciples came together to break bread," " tarry ye one for another ;" indicating that communion, joint participation, oneness of circmTiStance, feeling and privilege, are to be exhibited in the observance. On the first day of the week, the disciples came together to do this — teaching that the life of a disciple is a life of constant faith and dependence on the Redeemer, as one who has suffered for him. But, let this ordinance be observed at longer intervals than on every first day of the w^eek, and the latter salutary doctrine is lost sight of in the observance. Let individuals, or groups of individuals, forming but portions of a church, observe it, then the communion or jointness, and oneness of the body, is lost sight of in the observance. Let any superior place be given to one man as a dispenser of the elements, and then the disciples have not come together to break bread, but to receive broken bread — the perfect equality being lost sight of, which obtains in the family of God, and which this appointment is intended to exhibit.

The same may be said of all the observances of the first day of the week. If the assembly has come together merely, or chiefly, to hear the gospel preached, then the benefits arising from the fellowship of the people of God, are forgone — the feeding of the flock of God with that food, which he has provided for its spiritual nourishment, milk for babes, and strong meat for those of full age — the benefits resulting to the body, and to the individuals themselves, from the exercise of the various gifts possessed by them, are all unheard of and forgotten. If the speaking be all by one, and addressed almost exclusively to unbelievers, those who have really believed through grace, are kept in a state of childhood, weakness and unhappiness, without even being aware that this is not the character, nor these the circumstances allotted them by their Lord.

The same remarks will hold good in reference to all the other exercises ; so that it is not enough that appointments of the same name, or resembling in one or two features, those enjoined by the blessed Saviour on his followers, are attended to, but these observances as to form, time, place and circumstances, are to be learned and punctually followed, as taught in the word of God. And all these are given fully and clearly there, as far as they conduce to the good of the humble and sincere disciple.

PASTORS OF CHURCHES. II

Chapter II

Ordinances equally obligatory with doctrine— Scriptures alone the law.

The principle of separating ordinances from doctrine, and settling- the former as obligatory on the first churches only, and as now, not imperative on the people of God living in altered and more enlightened circumstances, is seen to be false, because contrary to the spirit and language of many parts of the word of God. If the doctrine of the gospel is now needed by, and suited to men of every age, country and station, so are the ordinances, for as has been shown, they are intimately interwoven and inseparable. The message of salvation comes to man as a guilty, unworthy, unholy, and helpless creature, and this is his character, and these are his circumstances in every age and nation. The differences that obtain among men as to knowledge, refinement, station, country, or generation, are nothing in the eye of Jehovah, who has, in his infinite love and wisdom, provided a sovereign and universal restorative, for the deep and universal ruin, into which the whole human race has fallen. This glorious scheme is perfect in all its parts, and sovereign in its healing powers — and brings salvation to every one of the ruined race, however, wherever, or whenever found. It is not like the imperfect, partial devices of men, equal, even when most perfect, to influence tut a few in certain circumstances, and at certain times. No, but proving that its author is perfect in every excellence, it also is perfect, and suited completely to accomplish the gracious purpose for which it is intended. Like the sun in the firmament, it stands forth unaltered and unimpaired, from generation to generation. This is one decided proof among many, that we are indebted to the same great source, for both these precious blessings. It is only when man in his blindness and pride, begins to intermeddle with it, that we hear of this and that part being unsuitable to this and that age or nation, or that it would add propriety and efficiency to the divine and glorious scheme, were this alteration or omission made. As successfully can man improve the works of Jehovah, as he can the appointments of his word. In respect of the law of the Lord, there must be no attempts at alteration, addition, or diminution.

The Redeemer, in the days of his sojourn in this vrorld prayed for all his people, under the expression of " all who shall believe on me through their word." There were thus, no afterages with him. In his infinite mind, there existed not more civilized, refined and enlightened nations, requiring an altered and improved testimony, suitable to their expanded and cultivated understandings and tastes. No, faith in him ''- through their word," describes the simple, glorious and unchanging scheme. Those petty distinctions, seen and dwelt on by shortlived, and shortsighted man, dwindled into nothing, when the space between his tabernacling in this world, and his second advent passed before his mind, and ''all that shall believe on me through their word," comprehended all his blood bought people, gathered out of every nation, clime and age. And so, also, Paul. speaks of the family of God, as existing as one unbroken, homogeneous whole, and extending from his time to the coming of the Lord, and says of that event, " we who are alive and remain shall not prevent them that are asleep." In the mind of the Apostle, the rolling of years, the rise and fall of nations, the discoveries in art and science, the passing and the coming of generation after generation, are overlooked and unregarded, and he says, contemplating that glorious and welcome event, '' we who are alive and remain." None but one whose mind had been touched by the Eternal, could have used such an expression. Part of that company, of which Paul forms one, have passed into the eternal world, and part are following, and the procession will continue to arrive, till the rear shall have appeared in this world, and accomplished their work, and then the trump shall sound, and we who have entered, and '' we who are alive and remain," shall all be made glorious alike, and blessed together in the kingdom of our Father.

Thus the people of God form but one great community, unaffected in its grand characteristics, by the passing and changing nature of this world. And the disciples of Jesus are from this consideration, shov^ni their interest and their duty. They ought to cleave to the word of the Lord. Acting under his authority, they are certain of his favour and protection. Studying and obeying the doctrine of the Apostles, they come to discover the excellencies of their character and conduct — observing the same ordinances, and in the same manner, as did the first believers, they feel one with them — in the public assembly, they feel as under the immediate eye of their Lord, and thus can confidently look for his gracious presence and blessing — " whom having not seen they love, in whom though now they see him not, yet believing, they rejoice with joy unspeakable and full of glory." They thus are led naturally, to think of the great and the good of times that have passed away, and of the place to which they have gone — serving the same Master, led by the same Spirit, directed by the same precepts, supported and comforted by the same kind declarations and promises, and inspired by the same hopes, they know, when they also have done the will of the Lord, they

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will enter on the same enjoyments. These exercises of the mind are sweet and sanctifying, but are unappreciated and unenjoyed by those who receive for doctrine the commandments of men. The blessed word of truth is thus the binding chain which unites the people of God together, and makes them one, whatever may be the age or country to which they belong.

Besides, there is no consistent and tenable course between taking the word of God as the sole and perfect rule of doctrine and practice, and following exclusively, the dictates of men in regard to the things of God. No middle path is either tenable or consistent. Either the word of God must be taken wholly and exclusively — or the dictates of men without enquiry, and implicitly. If the people of God are to follow his word sometimes, and the dictates ofmen sometimes, where is the line of demarkation, marking how far they are to go on the one hand, and on the other ? If they think at all, they must feel themselves at the first step, in doubt and uncertainty. Where there are no fixed and definite principles of action, there can be no certain procedure. It is in this state of doubt and uncertainty, with every thing loose and undefined, that the greater part of the professed people of God find themselves. Hence the feeling of weakness, and helplessness, so generally manifested. They know from experience, that the path in which they Avalk, is neither safe nor sure. What they are taught to believe and practise, is not marked by any thing distinct and tangible. They may be in the right, or they may not. Not so the ignorant Roman Catholic. He believes in his priest, and blindly believes, and does as he is commanded, without troubling himself for another reason. His mind is at peace, for he can tell distinctly the rule of his faith, and his practice is consistent with it. He is on more consistent, and in some respects, more desirable ground, than the greater part of the professed disciples of Christ, in this country. He does not profess to follow the word of God, for the word of his priest is to him sufficient. The professed disciple of Jesus, must, for the sake of consistency, appeal in a general way, to the word of God ; but when pressed for a reason, he often can give nothing better than that of the papist, although pride. or shame will not permit him to make the avowal. There is no middle path, it is repeated, tenable by right reason and consistency, and it is weak and foolish to attempt it. If the rule of the poor benighted catholic be right, it should be at once adopted ; if the other is the right one, it should be adopted and followed. But all attempts at a middle course, issue in uncertainty, helplessness, and distress. On the one hand there is peace, though not Avell founded — on the other, are well founded peace, confidence, joy and strength, enabling the believer to discharge all the duties enjoined by the Master, and to endure all the trials to which he may see meet to subject him — and causing him to increase in the fruits of righteousness, which will be accepted and rewarded by Him, when he comiCS. This, and this alone, is the path of pleasantness and peace.

This rule is short, and easily learned. ^' The Bible, the whole Bible, and nothing but the Bible." This expresses something tangible and definite. Since the origin of protestantism, the assertion has been made, that the Bible alone, is the religion of protestants. But this hitherto, has been generally words, without meaning. Not one in ten, of all the denominations into which protestants are divided, takes the word of God alone, as the rule of faith and order. The greater part content themselves with declaring, that there is nothing in their system ccntrary to the word of God. Even were this true, it would not be protestantism, according to the assertion. But it is very different from what is im.plied, in taking the whole Bible, and nothing but the Bible, as the rule ; which means that nothing be received, as an article of faith, not taught in the word of God — and nothing be attended to, as a religious appointment, but w^hat is taught as such, by the same authority ; and likewise, that all that is therein taught, be believed and acted en. No sentiment, however plausible — no measure, however apparently conducive to the edification of God's people, or to the spiritual advantage of mankind, is to be adopted, if not found there. However benevolent the intention recommending it, or however efficient it ma}^ be said to have been, in accomplishing these purposes, if it wants the authority of the Master, his people must discard it. The rule followed by the votary of the church of Rome, is to be followed by the disciple of Jesus, only he is to take the word of God, in the place ofthe priest, and is to bow as implicitly to its author ity, as the other does to human tradition.

With the same supreme reverence, as the conscientious Jew regards the w^ritings of Moses, is the disciple of Jesus to regard the New Testament scrrptures ; and he is to regard an attempted addition to the institutions of the Saviour, w^ith the same feelings, as the other Avould regard an attempted addit'on, by h'lman authority, to a ny*'of the appointments of the Law. What a fact established by experiment, is to a natural philosopher, a scripture authority should be to a follower of Jesus. The former, Avho understands aright his profession, now, no longer amuses himself and others, by ingenious and nicely arranged theories, as to the modes and properties of matter, without the basis of facts ; so should the latter see that every thing he believes and does, as the will of his Master, rests on one or more texts of scripture. The state of natural philosophy some centuries ago, was very like the state of the religion of many in these days, uncertain, unsatisfactory, and unfruitful. But w^hen the principle of the Baconian philosophy came to be received, as the principle of investigation as to natural science — that one well established fact is better than a thousand theories, the path of the investigator into the works of nature, although laborious, became pleasant and sure, and issued, and is still issuing, in many beautiful and highly useful results. So when the professed disciples of the Lord Jesus, become convinced of the emptiness, and inefficiency of following in the least, the opinions and the practices of ignorant and selfish men, and value the word of God, as supreme and exclusive in religious matters, a more delightful, and more fruitful day will dawn on the churches of the saints. The Lord will then bring back the captivity of his people — Jacob will rejoice, and Israel shall sing.