The Government of the Churches of Christ, Book 7 · Chapter 4
CHAP. IV.
Of the Ministers Maintenance. Of the Right, & Tenure, by which he hath a claim to it. Of the ways, and means, by which it is to be setled and raised.
IN discoursing of the maintence which is due to a Minister of the Gospel we must first consider upon what a Tenure he holds his right to it, and that consideration will guide us to find out by what Rule this Maintenance is to be proportioned.
1. The Ministers of Christ under the new Testament hold their Tenure of Right to a due Maintenance, by vertue of the Laws of common Justice as are practised between Men and Men in like affairs. By the same right; on which all other stipends of Places, Offices and Callings in Kindgoms, or common wealths, are founded, these sacred Officers may challenge a Maintenance due, and proper for them. As both Civil and Military Offices, as that of a Captain in war, or of a Judge, Chancellor, &c. have a stipend from the state propotion'd according to the Rules of common Justice currant among Men, so a Minister ought to have a Maintenance from the Church, by the same Rule of Justice, suited to the dignity and Labour of his place and calling.
The Stipends of Offices in humane Governments are measured out by these Rules.
1. The dignity of the place is considered, and due provision is made, that the person may have an allowance sufficient to uphold the honour of his Function.
2. The expences of the Office are also rated, that the person may be furnish'd to discharge all that his being in such a place requires.
3. The Hazard which he may undergo in his Office comes also into Consideration.-
4. The Labour and pains of the places and Calling are weigh'd, and a due Consideration had of them.
5. The breeding, and Education of the persons before they can be fitted for such an Office is also put into the Balance.
6. An account is made how beneficial and useful a Person in such an Office is to the Government.
All these things in all sorts of Offices are valued among Men, by the common rate that Justice currant among men doth put upon them. And all these considerations so far as they are found in this sacred Office of the Ministry (as they are all) are by that standard of common Justice, and Customs of Men in like Callings, to be regarded and this Office is to have its stipend answerably proportion'd. Now that this Calling holds upon these Tenures of Common Justice is evident, because the pleas us'd in the New Testament for the Maintenance of Christ's Ministers are founded upon this claim, and this right and Tenures are pleaded therein.
1. Let us consider the Text, 1 Cor. 9. 7, 8, 9, 10, 11, 12, 13, 14. Who goeth a warfare any time 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? Say I these things as a Man? or saith not 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: that he that ploweth should plow in hope: and he that thresheth in hope should be partaker of his hope. If we have sown unto you spiritual things, is it a great thing if we should reap your carnal things? If others be partakers of this power over you, are not we rather? Nevertheless, we have not used this power: but suffer all things, lest we should hinder the Gospel of Christ. 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? Even so hath the Lord ordained, that they which preach the Gospel, should live of the Gospel. Mark the instances which he brings. 1. Of Souldiers, and their places in War. 2. Of Planters of a Vineyard. 3. Of a Shepherd. And he adds this expression, Say I these things as a man? He insists on the examples and customs of Men, in the like cases, the same common Rules of Justice holding in this case, as there. And (as Pareus observes) he also pleads all sorts of Titles of Justice, which serve to strengthen the Fundamental Title. 1. He mentions the customs of men in like callings, as in that of Souldiers, &c. 2. He takes notice what natural Justice it is, to plow and sow in hope of a crop, and to reap in hope of eating the fruits of the labour. 3. He remarks the moral equity of the Judical Law, which forbids to muzzle the mouth of the Ox which treadeth out the Corn, and tho' it would be lawful to do so under the Gospel, yet God thereby taught a Rule of common Justice to be observed among all callings of Men, (for this was not a Type) and this among other things God taught by it, that in Justice a reward is due to a Labourer, since it is so to a Beast, and the Apostle herein pleads the Justice, not the Type of the thing. 4. The Apostle considers the Equality of commutative Justice, and what the Laws of Exchange require that value should be given for value (verse 11.) and tho', indeed, he doth not say, Our spiritual things, as he says Tour carnal, yet he plainly expresseth that it is we who sow them. He, in justice, requires only parva pro Magnis, small things for great. For the fruits, and benefits of this calling, are to be considered, which exceed in proportion all carnal things whatever. 5. The Apostle takes notice of the Equity of the Ceremonial Law, verse 13, 14.
2. The other Text of Scripture to be considered is, 1 Tim. 5. 17, 18. Let the Elders that Rule well be counted worthy of double honour, especially they who labour in the Word and Doctrine. For the Scripture saith, Thou shalt not muzzle the Ox that treadeth out the Corn: and the labourer is worthy of his reward. 1. He speaks of honour to be paid to them, now Honour was a due as well as Tribute, which was exacted, Rom. 13. 7. And it was due in justice. 2. He tells us that the labourer is worthy of his hire; Every word which he useth, expresseth matter of Justice, 1. Labourer, This shews that, to the work, in justice the reward is to be proportioned, Rom. 4. 4. 2. The Apostle expresseth a worthiness of his work, that it deserves a valuable consideration, That a Labourer is worthy of his hire. 3. The Apostle mentions hire, whereby he intends a Covenanted reward, such as is set by mutual agreement, so foreign signifies. 4. The words are, foreign, of his hire, i. e. which he in justice may call his
3. This was also the first institution of Christ, Mat. 10. 9, 10. Provide neither Gold nor Silver, nor Brass in your purses: Nor scrip for your Journey, neither two Coats, neither shooes, nor yet staves: (for the workman is worthy of his meat.) And to this institution of Christ the Apostle plainly refers in both these fore-cited Texts, 1 Cor. 9. 1 Tim. 5. From all this there flows these Corollaries.
1. In the estimate of Christ in his institutions there is a great difference between the duty of relieving the necessities of our poor Brethren, and this duty of maintaining the Ministers of the Gospel. For tho' the relief of the poor be an act of spiritual justice, unto which, by spiritual obligations, in relation to God, and Christ, we are bound: yet the Maintenance of Ministers is farther due, by the Rules of all humane common Justice that are found among men: So as Rules of humane justice exact it, and Rules of humane Justice proportion it according to the desert and merit of the thing. But the poor have not power to claim relief by such a Title, for their Tenure is meerly from the obligation which the Gospel lays upon us. I find, indeed, a Collection for the Saints at Jerusalem to be called a debt, Rom. 15. 27. but it was a peculiar case, for from this Church of Jerusalem came the word of the Gospel, and the blessings of Spiritual things, to the Romans and other Gentiles, but this word did not come so from Corinth (Cor. 14. 36.) or any other Church. And again, all communication of benefits to the poor is matter of meer service to God (2Cor. 9. 12.) nay, it is called Acts of grace (2Cor. 8. 19.) But this is not meerly so, for it is both a gift, and a Sacrifice. And then besides, the Object of this communication to the poor is a certain condition of men, which wisdom must discern, and judge of, and proportion succors accordingly: but the Object of this act of Ministers Maintenance is a settled calling, and labour of men, in rewarding which justice must be shewn. The Rule of measuring out Collections for the poor is as God had blest men (1Cor. 16. 2.) and that instance is only concerning such a Collection, but now in all cases, and respects, as the Labourer is worthy of his hire, so a Minister deserves a due subsistence.
2. If the Maintenance of a Minister is thus to be regulated by the common rules of Justice in use, and custom, and which are found in like cases; then it is also to be rated according to all these considerations, to which a regard is had in all like Callings. 1. It is to be consider'd that honour is due to Ministers on account of the Dignity of their Office and work, 1 Tim. 5. 17. Let the Elders that Rule well be counted worthy of double honour, especially they who labour in Word and Doctrine. 2: The necessary charges of their Office are to be considered, for by it they are bound to be charitable and hospitable unto others. 3. The hazard to which by their calling they are expos'd, is to be had in consideration. As it is a Spiritual warfare, so as Souldiers who stand in the fore-front of the Battle are most open to wounds or death, so Ministers in times of Persecution are most obnoxious to danger. 4. The labour of their Calling is considerable. It is inward especially, 1 Tim. 5. 17. It is the labour of the mind which spends the best Spirits, and preys on the vitals, and therefore it is the greatest labour of all other. 5. Their Education, and breeding for this Calling is long, and expensive. And Mens pensions in other places, and callings, are valued in the consideration of what is requisite to them. 6. The more, and greater benefits any calling brings, the more it is priz'd, and valued. If Ministers bring in Spiritual blessings to you (as they do) it is but equal that they should partake in those carnal blessings which you enjoy. We may, in justice plead all these considerations, and require as Good and equal justice, as is found to be distributed with respect to any other the like callings among Men. The Rule of Justice is not what the custom of men is to give to Ministers but it is to be taken from the measures of proportion which Men observe in respect to other Callings, which have the fore-mention'd resemblances to this of the Ministry. 3. The party himself who is this sacred Officer of Christ hath a right, and power to set a value on the merits of his office, as well as the people, who are the other party, in all like callings it is so. Therefore neither the deacon, nor the people can oblige the Minister to accept of what proportion of allowance they please to set him: But he himself hath a right, and power to plead for, and claim a just valuable stipend, and accordingly to rate what his Office deserves. It is not left therefore to the wisdom of either the Deacons, or the people, to adjust the value of it. Therefore the Apostle in reference to, this maketh use of the word foreign, which implies not only power, but authority. He useth the word three or four times on this occasion, 1 Cor. 9. 4, 5, 6. And he expresseth a right, a title, and dominion, which they had over them in this respect, 1 Cor. 9. 12. whereby it is plainly asserted that the people have not a power over the Minister to oblige him to take whatever they are pleas'd to give, but that he hath authority to claim what is justly due to his calling. For not only Apostles had this power here spoken of (v. 12.) but ordinary Officers, for his words are, If others be partakers of this power over you, and by others he means ordinary Ministers, for the false Apostles preach'd Gratis, not requiring any consideration. 4. Unless there were something peculiar found in this calling of the Ministry, which is not to be found in any calling else; unless there were found some Gospel-duty obliging, and requiring Ministers to forego their Right (which, in justice, is to be insisted on by them) and to give themselves up to the free arbitary discretion of the Church and her Deacons; or unless there were some certain proportion set by God under the new Testament, as there was under the Old; A mutual Covenant between Minister and People is the best & most effectual course to adjust this affair. This is evident from the instances, of which the Apostle makes use, 1 Cor. 9. 7. Unto a Labourer in a Vineyard a set penny is due, Mat. 20. v. 2. Souldiers also have their fixed pay. The word us'd by the Apostle, which is foreign signifies a Souldiers stipend, as Beza observes: And when the Apostle says (1 Tim 5. 18. That the labourer is worthy of his hire, that which he is worthy of is called his hire. The word foreign signifies merces pacta, a reward fixed by mutual Agreement, and therefore they were not to stand to the Courtesy of those who were to give it them. Nor doth the Apostle use this expression as a proverb only, but as a Rule, which is to be observed. what is said (Jam. 5. 4▪) of the hire of the labourers, hath respect to Deut. 24. 15. The instance of Shepherds also hath a regard to what was the usage in Laban's time, when great men had others under them to look after their flocks, and agreed to reward them for their labour by giving them some of the Sheep which they kept, Gen. 30. 31. And to this custom the Apostle alludes, when he says, Who feedeth a flock, &c. From all this it necessarily follows that the Minister's stipend is not to be left to arbitary determinations, but as the Minister and the Church which calls him are joyn'd together by a mutual Covenant, so his stipend is to be settled by a like Covenant according to the dictates of nature's equalest Rule. By this way all complaints will be avoided, all things will be preserv'd in peace between all parties, whether people, or officers, & the one will betyed to the other most fastly by their own Cords. I shall now examine what is pleaded for leaving the Minister's Maintenance unto the free, & voluntary contribution of the People. 1. Any instances out of the old Testament, to this purpose, do not seem to me convincing: what is moral, indeed, in them holds, and accordingly the Apostle brings them, not to be measures of proportioning a Maintenance for Ministers in like manner, but he only resers to the Moral justice of them: That as the Levites lived wholly on the Altar, so it was but just that Ministers should live wholy on the Gospel, i. e. that they should not live on their own charges, but on what they have for preaching the Gospel, that they should not live on their own means, but upon that which comes in by the Gospel, 1 Cor. 9. 13, 14. But the particle so doth not mean that that they should live after the same way and manner, but only that there was justice, and equity for one as well as the other. And so our Lord Jesus Christ ordain'd, Mat. 10. 9. 10. So that according to that common Rule of Justice, The labourer is worthy, &c. Christ form'd his institution with respect to the Ministry of the Gospel. They were indeed extraordinary Disciples, & there what he says to them as such (Ma. 10. 8. is not a rule of perpetual obligation but he afterward alters this rule with respect to ordinary Ministers in saying that the workman is worthy of his meat, Mat. 10. 10. And he adds these further, Lu. 10▪ 7, 8. Thus as Christ, in Mat. 18. ordains the institution of a Church, so here, he ordains a rule for the Maintenance of Ministers. But to answer any Objections that may be brought from instances under the Old Testament, it is to be considered that there is not the same way now for the maintenance of the Ministers of God, as there was then, but there are many differences between one and the other. 1. The Levites then were a Tribe set apart from their birth by God himself, and accordingly God says that he would be their portion, Num. 18. 20. All these dues therefore which the people paid to them were first paid to God, and he gave them to the Levites: So that they held them not by any Law of humane Justice, but by Tenure from God, for as these dues were paid to God, so he gave them unto them. But maintenance is due in justice to Ministers, as they are labourers, by the same Rule which Christ gives that the labourer is worthy of his hire: And yet too because Ministers are an ordinance of God, and they serve to the worship of God, therefore offerings made to them, are sacrifices to God, and thus they are a gift also, as well as a due: But yet so as the first Object, to whom the due is pay'd, is the Minister, not God, tho' they communicate to him for God's sake, Gal, 6. 6. i. e. that you may have an ordinance to serve to God's worship, be sure to maintain it, and therefore this giving to a Minister is called sowing to the Spirit, when all other expences are called sowing to the flesh, Gal. 6. 8. 2. This chief Maintenance of the Levites under the Law was not left to the freedom of the givers, nor did God trust men to assign the proportions of their Maintenance but he did it himself, since he appointed not only free Offerings, but Tithes. There was a portion set for them, and a fifth part of every Man's Estate went one way or other for the Maintenance of the Levites. To leave all therefore only to free offerings now, and to cut off set Stipends, or Tithes, is to put us Ministers into a worse condition than the Levites were. And surely God hath not bound us to these hard Terms: what peculiar bond hath God laid upon us more than upon Men in any other callings? that we, who have both the faith of ordinary Men, and the Spirits, and necessities of Men, should yet depend meerly on free-will-offerings. I am sure as this answers not our Type, so neither doth it take in the Rules of Justice whereon a Minister's maintenance is founded. 3. The Minister's Maintenance is not left to the wisdom of the Deacon. For the distribution of the free-well-offerings of the people among the Priests, was by Rules of Justice, and according to equality of proportion, respect, and measure, being had to their labours, 2 Chron. 31. 14, 15, 16. And now then to make us wholy to depend on the peoples free-will-offerings, and that the Deacon should dispense them according to his wisdom, would be to make our condition worse than that of the Levites was then, who had treasurers that were faithful to their charge, Neh. 13. 12, 13. 4. It was necessary in those times that some should distribute the Church's Treasure, because the Tithes that were needful for the services of the Temple were brought into a common Bank, and therefore it was necessary that some should be ordained to distribute it. There was a necessity of doing it, and it was not left to discretion. So here now in the times of the Gospel the same ground holds still, that so far as any thing comes in by common Collection for a particular appointed use, the Deacons ought accordingly to gather it for such an use, and as the Church's hands, to convey and distribute it. This Office, mention'd in that fore-cited text, was matter of needful order, not of Type, or significancy only, as many things were in the Ceremonial Law; which, the reason of them ceasing, the use of them is abolished. For (as Zepperus says) Ratio Legis si cesset ipsa Lex cessat, non secus at{que} animâ expirante, homo moritur, Ratio enim Anima Legis esse dicitur. If the Reason of the Law ceaseth the law it self ceaseth, as the Soul expiring the Man dyes. For Reason is said to be the Soul of the Law.
Nor doth any place, or argument out of the New Testament, evince any thing contrary to my fore-going assertions. There is mention, indeed, of Sacrifices to God (Heb. 13. 16.) But yet it is a Question whether Ministers maintenance be spoken of there, or if it is, it hath that name, because it is a maintenance given to uphold God's worship. And yet still it is given by way of humane Justice to the Minister, who is the person which performs that worship. It is not given first to the Lord, and then to the Minister or Church, but to the Minister for the Lord's sake, and so it is an honouring God with our substance, and a sowing to the Spirit, and to spiritual ends. For tho' it be given to God first, yet that is not inconsistent with its being given to the Minister, but both may stand together, and it is still a debt in humane Justice to the person, the Officer. Paul calls it a gift (Phil. 4. 16, 17.) But this doth not import that he had no power to claim it, or that it was not due to him, but he calls their offerings, made to him, a gift comparatively to the omission of other Churches, who owing the same duty, yet had not done it: Or he calls it a gift with respect to their free doing it. And I think the nature of the thing hath a mixture both of debt, and of a Gift, and, as the way of saving us in the Gospel, is compounded both of Mercy and Justice; so this maintenance of a Minister is an act of Justice, and free love too, yet so as that the free love of the persons both in the contribution, and distribution of it, must come up to the Rules of Justice, and we our selves may claim it, and set the due rate and value of it, and fix its right proportion: Have we not power, &c. 1 Cor. 9. 6, 7, 8. 2 Thes. 3. 8, 9. Thus to give to the Maintenance of a Minister is a mixt duty, for the Apostle gives the Rules and urgeth the grounds, and reasons both of common Justice, and also of love. He urgeth the Gospel consideration that it is, a sacrifice to God, and a sowing to the Spirit, Heb. 13. 16. Phil. 4. 17, 18. And so he calls it likewise a sowing to the Spirit, Gal. 6. 6, 7, 8. And yet likewise he asserts a power to claim it as a due, 2 Thes. 3. 8, 9. He urgeth both arguments, that if Gospel-considerations did not move them, the plain Reasons of common justice might prevail. That they might consider the Just right and claim that Ministers have to it, and might be influenc'd thereby. Have I not power, &c. says he. He urgeth the duty upon them from the Rules of common justice. We are called by Men, and if we are not justly dealt with by them, we have power to leave them. The Apostle's case was otherwise, who was called by God, and so was to trust God for means of liveli-hood, and to work with his hands, and on all accounts whatever to preach the Gospel, 1 Cor. 9. 16. 2. The contribution of maintenance to a Minister is left free, and it is fit it should be so, 1. That it may be an exercise of grace in the people, and an offering of Sacrifice to God. And such a freedom agrees with the Genius of the Gospel, and is suited to the nature of its services which requires a willing people. 2. This act is left to the freedom of the people that they may have an opportunity of exercising their love to the increase of the grace of love in them, whilst the Minister inlargeth their hearts, they stretch their purses for him. 3. Hereby Ministers avoid the reproach of preaching for Lucre. Hereby the calling of the Ministry becomes more honourable in the eyes of Men, when they see that it is not Mercenary, and that a Minister hath not set fees, as others have 5. The performance of this act is left to the liberality of the people, that they might have an opportunity of sowing more plentifully to the Spirit, Gal. 6. Even as men, when they would have more, they use to leave it to the liberty of the giver 6. It is free, that the duty might come under a more transcendent rule than that of meer Justice, tho' still the act is to be regulated by Justice. Thus that Children should maintain their Parents when poor, is a duty which nature and justice requires, and the relief and supplies should be in proportion to their abilities, yet Justice ordinarily sets not the rate, and proportion, because the duty is also farther an act of Piety, and so left to the good nature and disposition of the Person, 1 Tim. 5. 4. 7. In this duty you are yet to have a distinct view of Justice in your eye. You must pay it in a just proportion, not only to the necessities of your Officers, but suitably to the dignity of their place, and the greatness of their labour. Tho' you are free in communicating it, yet a law of Common Justice must run along in the distribution. For if it be due by rules of Justice, the proportion in distribution is to be regulated by Justice. For the proportion is Just as well as the thing As the maintenance is due to the Minister, so you ought to give so much or so much, as by Rules of Justice his Office and Work are valuable: So that, what you should give as to the proportion of it is not left to your wisdom, or the discretion of your …pirits, but must go by a just Rule. A double maintenance therefore is due to Elders …hat labour in the word, on account of the honour of their place, as the Priests had more than the Levites; and the proportion still must be with respect to the Labour, Gal. 6. 6. He speakes of proportioning out what they gave to Teacher, as well as Pastor, and to one Teacher as well as to another, by a Rule of justice. Thus, tho' Paul less needed maintenance than Peter, who was married, and the Apostle could, and did earn his living, yet, he says, he had as much power to exact the same stipend in Justice that Peter had, 1 Cor. 9. 4. 5. Paul's meaning is not that he would marry or purpose to shew that he had power to put the Church to more charges: But his intent is to shew that tho single and unmarried he had power to require what might maintain a wife, for he had the same right to the thing, as Peter had. And suppose Paul could live without it, yet his right and claim to it was not lessen'd thereby, for no Souldier goes to war at his own charges. His design then was not to tell them of his being in a single condition, but to urge to them the dignity of his place, and to lay before them the merits of it, and to remind them of the good which he had done them, and what he had deserv'd at their hands and to draw up an account of his labours, as a thing in justice, which they ought to respect in proportioning a maintenance accordingly, and to convince them, that if they did it for other ordinary Officers, they ought rather to do it for him, 1 Cor. 9. 11, 12. If others have this power, &c. So that he measures it by Justice; And tho' he had no wife, and so had not the same urgent necessities of a Family as others had, yet he had a power to require the Maintenance that was due to his Office and Work, and might exact the same which others did, whatever his condition was, 1 Cor. 9. 6. So that it is not only the necessities of the Ministers condition that is the Rule by which his maintenance is to be measur'd, and proportion'd, but the Rule of Justice takes place here also as a Rule of proportion, and it is to be consider'd what his Office, and labour deserves. The measure of the maintenance is not therefore to be varyed by mens necessities, No, the Maintenance of the Minister is not thus to be determin'd by the wisdom of the people, but they are to be regulated by a rule of Justice in this case, and the calling, the work, & the benefit are to be consider'd by them, as these things are considered in all callings else. Let us take but the instance which the Apostle gives (1 Cor. 9. 7.) what Souldier ever was there, tho' he had a great estate, who would not require his pay, and when he ventures his life for the publick good, expect to live upon the publick charge. And the Apostle tells us it is but just that Ministers should live of the Gospel, 1 Cor. 9. 14. They may if they please generously remit, and forego their right (as Paul did) and perhaps in some cases it may be their duty to do it, but this their right is no more subjected to any Man's discretion to determine concerning it, than their Estate in the world (whether personal or real) is. For after that rate a Minister, who hath wordly means, might be oblig'd to give more than other men, and yet besides to labour for nothing. But yet still a Minister may, upon Evangelical ground and reasons, forget his right as Paul did. Now, the proper way and means, of raising a due and competent maintenance for a Minister is next to be consider'd, and I shall deliver my thoughts about it in few words.
1. There ought to be set means of a Competent maintainance established by mutual Covenant and Agreement, that the Pastor and the People may be mutually ingag'd And this will take place in a way of Justice.
2. There ought likewise to be an enlargment of his maintenance by free-will-offerings. This is a natural way, and since the Apostle urgeth this duty both from reasons of Nature, and Justice (1 Cor. 9. 7. to 12.) why should not both of them be observ'd? Both these ways of maintenance were appointed for the Levites, who, as they had Cities for their settled inheritance, and fixed Tithes, so they had free-will-offerings from the people. And indeed these two methods joyn'd together are advantagious to both parties, for as the first secures a certainty of Maintenance for the Minister, so the other makes him to have a dependance on the love and affections of the people, and as by the one, provision is made that the Minister may have no cause to complain; So by the other opportunity is given to the people of exercising their Graces, and of shewing their love, and thankfulness.