of the christian church. In order to the maintenance and diffusion of the ordinances of Christianity among mankind, it is quite obvious that there is a necessity not merely for the exercise of talent, but for the expenditure of money; and it becomes a question of very great importance, indeed one obviously and deeply connected with the best interests of society, How is this expenditure to be provided for? I apprehend, brethren, we have the law of the great legislator in the passage that lies before us, which is the grand financial law of the christian church, and I am most conscientiously persuaded that it would have been well for the church, and well for the world, if this sacred canon had been treated with the reverence and obedience which is its due, and if Christianity had never been indebted for its maintenance and diffusion but to the voluntary contributions and exertions of those men who have been made to understand and believe its doctrines, and under the influence of the divine Spirit to feel their power. These would gratefully contribute of their temporal good to the supply of the necessity of those who ministered to them in spiritual things, and who would gratefully exert themselves to communicate to their fellow brethren in circumstances of spiritual destitution.

The great design of the following short discourse is TO EXPOUND AND

DEFEND THE FINANCIAL LAW OF THE CHRISTIAN CHURCH. "Let him that is taught in the word communicate unto him that teacheth in all good things."

The phrase" in all good things," may be connected with the phrase," him that teacheth," or with the word “ communicate." In the first instance, the meaning would be, let every Christian communicate plentifully of his temporal property to him who instructs him. In the other case, the meaning would be, let every Christian communicate of all good things; that is, of every thing necessary, in order to the comfort and support of his instructor.

The necessity of a distinct order of men for teaching the christian religion might be made to appear very evident on rational principles; but it is not my intention to rest the matter on rational principles at all. I appeal to the will of the great legislator; I appeal to a passage already read in your hearing this day. When our Lord ascended up on

high, leading captivity captive, he gave gifts to men. Among those gifts, "He gave some apostles, and some prophets, and some evangelists, and 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, the measure of the stature of the fulness of Christ." And this was not to continue for a short period merely, it was to continue "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 stature of the fulness of Christ." If it is plain from Scripture that there ought to be an order of men devoted to the great work of teaching Christianity, it seems to be equally evident that in all ordinary cases, these men should devote their whole time and attention to this purpose. I apprehend the propriety of this may be evidenced on reasonable principles, by attending to the number, the importance, and the variety of the duties connected with a right discharge of the functions of a christian instructor. But here I wish to direct your mind immediately to the revealed will of the great Master. It is the expressed will of our Lord, that "he that ministereth should wait on his ministry; and he that teacheth, on teaching." It is commanded by his apostles, that those who engage in this great work should give themselves to these things. Now it seems to be perfectly plain, that if an order of men devote their time and talents to the great work of teaching Christianity, it is impossible for them to be following any secular business, and thus to obtain provision for the necessary conveniences of life. It is different in the comparatively few cases in which men of independent property have devoted themselves to the work. Now, how is this necessity to be met? Various plans have been proposed. One class of men say, let them be supported like the Levitical priesthood, by the tithes of the land. Another class, going upon a somewhat similar principle, say, let the christian ministry be supported by an impost laid on the inhabitants of the country, and let the amount of this either be divided umong the ministers of that particular form of Christianity which has obtained the approval and sanction of the civil government; or let it be divided among

the teachers of Christianity generally, leaving the inhabitants of a particular district to choose their form of Christianity, and the person that is to teach it. Another class say, the best way of supporting the ministers of Christ is, by levying a general contribution upon the whole body of churches that may be in connection with each other, allowing the amount to be distributed according to the necessities of the persons who are properly qualified for the discharge of this duty.

The two first are those on which all establishments are formed; the last, I believe, is the system adopted by that large, active, and useful body of Christians in this country, denominated Methodists. But it appears to me, that all these plans are entirely out of place. Had our Master given no instructions about the matter, it would have been all very well; it would have been our duty to discover what plan was attended with the most advantages and with the fewest disadvantages. But the matter is very different as it now stands: the Master has now spoken, and we have nothing to do but attend to what he has spoken, and do as he has bidden us. His law is very different from these plans, and we cannot read it without saying, in adoring wonder, O the beautiful simplicity that belongs to every part of the Divine administration! He speaks like one having authority over the consciences of his people, and his plan for upholding his church in all perpetuity is contained in the text, "Let him that is taught in the word communicate unto him that teacheth in all good things.'

This, I apprehend, is the financial law of the christian church. I have already had occasion to remark, that the religion of Christ is more a religion of principle than of particular statements. We have an instance of it in the case before us. We have no information given to us as to the particular amount of the contribution that is expected from each one that is taught in the word. We have no particular account of the amount of provision that is to be made by every particular church. In other parts of the word, we have general principles; we are told that Christians are to give to this purpose "according to their ability, and as God has given them opportunity." And in following out of this principle there will be a great difference in the provision made for different teachers of Christianity :

there will be, in one case, little more, perhaps, than a subsistence; and in another case, there may be a liberal provision. But while we have no particular statement with regard to this, it is very distinctly said, that the christian minister is to be supported by those to whom he ministers" Let him that is taught in the word, communicate unto him that teacheth in all good things."

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This is not to be considered merely as advice; it is a LAW. If we had any doubt about this, that doubt would have been put to rest, by going to another passage of scripture, where it is distinctly said, even so hath the Lord ordained, that they which preach the gospel should live by the gospel." If the question be put, how are they to live by the gospel? the text is an answer. "Let him that is taught in the word communicate unto him that teacheth in all good things. Now, this is an ordinance of Jesus Christ. This is as much an ordinance of Jesus Christ as baptism, or the Lord's supper. I apprehend that we, as Christians, have no more right to tamper with one ordinance than we have with another. We have no right to seek to substitute one ordinance for another. We have no right to endeavour in one case, more than another, to give an end to an ordinance different from that the Lord has intended. know the Roman Catholic clergy have deprived the laity of the cup of the Lord's supper, and we know there is another class of teachers who have deprived them of the ordinance altogether, and impose, upon them by saying, that their own observation of it is quite sufficient, and it is a good way of liberating them from so burthensome a service. We can all come to a correct conclusion in this case, and why should we come to a different conclusion in another? It is the ordinance of the Lord, that the gospel should be supported by those who enjoy the advantages of the institution. Now, if another come in, and offer altogether to relieve the Christian Church of the burthen, we must answer, "We respect your intention, but we are persuaded that the Lord is infinitely wise, and infinitely good. reason with much ingenuity in support of your plan, but it is out of place alogether. Our Lord has spoken, and we must obey. With regard to the other case, we can easily conceive what has taken place.We can easily conceive that some ambitious priest might say, Really, it is a

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simple service to take bread and wine; it might have suited the early Christians, but it does not suit a better state of things. The great object is to have the death of Jesus kept before our minds, and if we can keep this in view it is no matter how it is accomplished: it is possible to keep the death of Jesus before the mind, without the Lord's supper." Then how should we be prepared to treat this disposal? And ought we not to deal with every other disposal relative to the ordinances of Christ in the same way? We must not allow man to say, "the great object in view is to support the Christian ministry, and it does not matter how, so long as it is done." These persons fall into error. They look upon the Christian Church as an excellent institution, but still as something that they have a right to use freedom with. All these institutions are established to promote a divine end; but the Christian Church is a divinely appointed mean to gain a divinely appointed end. We really do as much dishonour to the authority of our Lord and Master when we do not adopt the means that he commands us to use for the accomplishment of the end which he has assigned, as when we lose sight of the end which he requires us to keep constantly in view.

This institution of our Lord, like all his institutions, is holy, wise, and good. It is a just, it is a generous, it is an useful arrangement.

I say it is a just arrangement. According to the principles of the christian Church laid down in the New Testament, no man is obliged to submit to another as his christian teacher. It is a matter of free will with him. If any man do not select his christian teacher it is his own fault, and if he do, it is in consequence either of principle or implicit acquiescence. And if a man, in consequence of the choice of another, has devoted himself to the occupation of a christian teacher, and employ all his time and talents, honestly, for promoting his spiritual improvement, by instructing him, thus shutting himself out from those ordinary means of obtaining for himself and his family the necessary comforts of life, can any thing be clearer, on the principle of equity, than that the man is entitled to support from those who choose him? Now these are the principles which are expressly laid down by the inspired apostle, when he says, "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 who ploweth, should plow in hope; and that 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 shall reap your carnal things? 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," 1 Cor. viii. 7.-14. It is quite plain, then, that it is a just thing that christian teachers should be supported by those whom they teach. It is the express law of Christ, and the law of Christ is founded upon the plain principles of equity. But let it not be supposed for a moment, that while christian ministers have a right of the highest kind, that that right is to be considered a civil right, a right that may be embodied in a legal form, to become the subject of prosecution in civil courts. No; this is a degradation of the law of the christian ministry. He who teaches has nothing to do but with the affections and consciences of his people; and it is from the contributions of those whom the minister teaches, that his necessities are to be supplied.

But it is not only a just, but also a generous arrangement. It appeals to the generous principles both of the teacher of Christianity, and of those who are taught. Christ requires his ministers to go forth substantially in the same way in which he sent out his disciples; and as John saith, "Because that for his name sake they went forth, asking nothing of the Gentiles." And it sets before you no man as fit for the christian ministry, who is not disposed to cast himself upon the faithfulness of his master, and to go forward to his work in the conviction that He will take care of him. But, if there is a generous appeal to the principles of the teacher, there is on the other hand, an appeal to the generous

principles of the taught. It is not a matter of sordid calculation; the principle is plainly this-where the word of the Lord is preached, and followed with divine influence, and men are turned "from darkness to light, and from the power of Satan to God," there can be no attempt to form a christian church without a desire to support it. But under these circumstances, a christian church is honourably formed. It is composed of men who have received the truth, in the love of the truth; and there is a principle to support that system of Christianity by which their minds are brought under the influence both of the love and the authority of our Lord and Saviour Jesus Christ. And it is by an appeal to these principles that our Lord secures the maintenance of his ministers in every age of his church.

I said it was not only a just and generous arrangement, but also a useful one. It is calculated to be of use in many respects; and even in a secular point of view. Our Lord's law is, they are to give us, as God gives them opportunity. Men are naturally very sordid beings, and one of the designs of Christ is to make them thoughtful and benevolent beings. It is plain that a Christian man, in order rightly to perform the duty of supporting the christian ministry, must be a man well acquainted with his own affairs, who keeps before his mind the importance of supporting the christian minister, and the connexion he has with him. The connexion thus produced between the teacher and the taught, is of great advantage to both. It closely connects the minister's duty and his interest; it enforces the regular and liberal performance of duty enjoined by Jesus Christ; and it excites upon the part of the taught, an anxious thought for the minister, and desire to render labours that would otherwise be burthensome, pleasant and light. It would be easy to enter at large into the principles I have laid down, but I shall leave you to follow them out in your own private meditations.

As a christian institution, however, this has been found fault with. There is a strange disposition on the part of men, to attempt to improve upon the word of the Lord. They seem to go on a mistaken notion altogether. Civil institutions are capable of indefinite improvement. What is the reason? why, they originate in the human mind, they originate among men whose powers of knowledge are

limited, and they, therefore, admit of improvement. The civil institutions of this country are better than they were, hundreds of years ago, and in the years to come, they shall be better still. But in the institutions of Christianity, it is quite the reverse. They originated in the Divine mind. They are formed for men in all circumstances and times, and he that formed them had the whole subject before his infinite mind.

The objections which have been brought against this arrangement are various, but they may be reduced to the following.

It has been said, that such an arrangement degrades the minister; that it throws great obstacles in the way of the right performance of his duty; that it renders the maintenance of a minister very insecure, and of consequence ultimately endangers Christianity itself.

Now, I do not know that we have much to do with these objections. To establish it as the law of Christ, appears to me to be the best way, and to give ourselves but little trouble with the resistance of man against his law. God is infinitely wise, and however we may be perplexed by man's ingenuity, we may be assured that all that remains on our part, is to do as he bids us, and leave the consequence in his hands.

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But we may shortly advert to these objections. The first is that this arrangement has a great tendency to degrade the ministerial character. But do these persons really expect that ministers are to be made perfectly independent! There is not an independent being in the universe. We are all dependent in life, whatever station we occupy ; we are dependent upon our fellow men. lieve that dependency on individuals has a tendency to degrade character, and I know no more striking proof of it, than in the case of those who, in the clerical profession, are obliged to submit to an individual for their appointment. But where dependence is cut down, as it is ina Christian society to a few hundred pieces, it is not very difficult to bear. I speak from experience, and from what I have observed on the part of my brethren, the operation of dependence cut down into so many pieces, has no injurious influence. What conclusion should we come to, if we followed out this principle? That those two respectable classes of men, physicians and lawyers, were persons of