A Portraiture of Quakerism, Volume III (of 3) by Thomas Clarkson

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CHAP. IV.

SECT. 1.

_Fourth tenet is on the subject of a pecuniary maintenance of a Gospel
ministry--Example and precepts of Jesus Christ--Also of Paul and
Peter--Conclusions from these premises--These conclusions supported by
the primitive practice--Great tenet resulting from these conclusions,
and this primitive practice is, that the Quakers hold it unlawful to pay
their own ministers, and also others of any other denomination, for
their Gospel labours._

The fourth and last tenet of the Quakers is on the subject of the
unlawfulness of a pecuniary maintenance of a Gospel ministry.

In explaining this tenet, I am aware that I am treading upon delicate
ground. The great majority of Christians have determined, that the
spiritual labourer is worthy of his hire; that if men relinquish the
usual occupations by which a livelihood is obtained, in order that they
may devote themselves to the service of religion, they are entitled to a
pecuniary maintenance; and that, if they produce a rich harvest from
what they sow, they are of all men, considering their usefulness to man
to be greater in this than in any other service they can render him, the
most worthy of encouragement and support. I am aware also of the
possibility of giving offence to some in the course of the explanation
of this tenet. To these I can only say, that I have no intention of
hurting the feelings of any; that in the church there are those whom I
esteem and love, and whom of all others I should be sorry to offend. But
it must be obvious to these, and indeed to all, that it is impossible
for me, in writing a history of the manners and opinions of the Quakers,
to pass over in silence the tenet that is now before me; and if I notice
it, they must be sensible, that it becomes me to state fully and fairly
all the arguments which the Quakers give for the difference of opinion,
which they manifest from the rest of their fellow-citizens, on this
subject.

It does not appear then, the Quakers say, by any records that can be
produced, that Jesus Christ ever received any payment for the doctrines
which he taught, neither does it appear, as far as his own instructions,
which are recorded by the Evangelists, can be collected on this subject,
that he considered any pecuniary stipend as necessary or proper for
those who were to assist in the promotion of his religion.

Jesus Christ, on the erection of his Gospel ministry, gave rules to his
disciples, how they were to conduct themselves in the case before us. He
enjoined the twelve, before he sent them on this errand, as we collect
from St. Matthew and St. Luke, that,[19] "as they had received freely,
so they were to give freely; that they were to provide neither gold, nor
silver, nor brass in their purses, nor scrip, nor other things for their
journey; for that the workman was worthy of his meat." And, on their
return from their mission, he asked them,[20] "When I sent you without
purse, and scrip, and shoes, lacked ye any thing? And they said,
nothing. Then said he unto them, but now he that hath a purse let him
take it, and likewise his scrip."

[Footnote 19: Matt x. 8. Luke ix. 1.]

[Footnote 20: Luke xxii. 35.]

In a little time afterwards, Jesus Christ sent out other seventy as
disciples, to whom he gave instructions similar to the former, that they
should not take scrip, clothes, and money with them. But to these he
said additionally, that[21] "wheresoever they were received, they were
to eat such things as were given them; but where they were not received,
they were to go their way, and say, even the dust of your city, which
cleaveth on us, we do wipe off against you." And as on that occasion he
compared the ministers of his Gospel to the labourers, whom a man sends
to the harvest, he told them they were at liberty to eat what was set
before them, because the labourer was worthy of his hire.

[Footnote 21: Luke x.]

This the Quakers conceive to be the substance of all that Jesus Christ
taught upon this subject. They go therefore next to St. Paul for a
farther elucidation of it.

They are of opinion, that St. Paul, in his Epistle to[22] Timothy, and
to the Corinthians, and Galatians, acknowledges the position, that the
spiritual labourer is worthy of his hire.

[Footnote 22: 1 Cor. ix.--1 Tim. v.--Gal. vi.]

The same Apostle, however, says, "that[23] if any would not work,
neither should he eat." From this text the Quakers draw two conclusions,
first, that when ministers of the Gospel are idle, they are not entitled
to bodily sustenance; and, secondly, that those only, who receive them,
are expected to support them. The same Apostle says also,[24] "Let him
that is taught in the word, communicate unto him that teacheth in all
good things," but he nowhere says, "to him that teacheth not."

[Footnote 23: 2 Thes. iii. 10.]

[Footnote 24: Gal. vi. 6.]

But though men, who faithfully spend their time in preaching the Gospel,
are entitled to bodily maintenance from those who receive them, yet St.
Paul, the Quakers say, as far as his own practice was concerned thought
it more consistent with the spirit of Christianity, and less detrimental
to its interests, to support himself by the labour of his own hands,
than to be supported by that of others. And he advises others to do the
same, and not to make their preaching chargeable,[25] "not because, says
he we have not power, but to make ourselves an ensample to you to follow
us."

[Footnote 25: 2 Thes. iii. 0.]

This power the Quakers consider ministers of the Gospel to abuse, who
make their preaching chargeable, if by any means, they can support
themselves; for St. Paul says farther, [26] "What is my reward then?
Verily that, when I preach the Gospel, I may make the Gospel of Christ
without charge, that I abuse not my power in the Gospel." Thus the
Apostle, they conceive, looks up to God and not to men for the reward of
his spiritual labours. And the same Apostle makes it a characteristic of
the false teachers, that they make merchandize of their hearers.[27]

[Footnote 26: 1 Cor. ix. 18.]

[Footnote 27: 2 Pet. ii. 3.]

It is objected to the Quakers, on this occasion, that St. Paul received
relief from the brethren at Philippi, as well as from others, when he
did not preach. But their reply is, that this relief consisted of
voluntary and affectionate presents sent to him in circumstances of
distress. In this case the Apostle states, that he never desired these
gifts, but that it was pleasant to him to see his religious instruction
produce a benevolence of disposition that would abound to their
account.[28]

[Footnote 28: Philip. iv. 17.]

St. Peter is the only other person, who is mentioned in the New
Testament as speaking on this subject. Writing to those, who had been
called to the spiritual oversight of the churches, he advises as
follows:[29] "Feed the flock of God, which is among you, taking the
oversight thereof not by constraint but willingly, not for filthy lucre,
but of a ready mind, neither as being lords over God's heritage, but
being examples to the flock. And when the chief Shepherd shall appear,
ye shall receive a crown of glory that fadeth not away." Upon these
words the Quakers make three observations; that ministers should not
make a gain of the Gospel; that they should look to God for their
reward, and not to men; and that Peter himself must have preached, like
St. Paul, without fee or reward, or he could not consistently have
recommended such a practice to others.

[Footnote 29: 1 Pet. v. 2.]

The Quakers, therefore, from the example and precepts of Jesus Christ,
and of the Apostles Paul and Peter, come to the following conclusions on
this subject. First, that God raises up his own ministers. Secondly,
that these are to dispense his Gospel freely. Thirdly, that they are to
take, whereever they are received, such things as are given them, which
things they deserve while in the exercise of their calling, as much as
the labourer his hire, but that no bargains are to be made about
religion; that they are not to compel men to give, neither are they to
take away any thing from those who are unwilling to receive them, but,
in this case, to go their ways, and shake the dust from their feet
against them, or, in other words, to declare that they have done their
own duty in going to them with the word of God, and that the fault lies
with them in refusing to hear it. Neither, when they return from their,
missions, or are idle at home, are they to receive any thing, but to use
their own scrips and purses, and clothes. And fourthly, that though it
be lawful for them to receive such sustenance, under such limitations,
during the exercise of their ministry, it would be more consistent with
the spirit of Christianity, if they would give their spiritual labours
freely, and look up to God for their reward, thus avoiding the character
of false teachers, and the imputation of an abuse of their power in the
Gospel.

Now these conclusions, the Quakers say, seem to have been sanctioned, in
a great measure, by the primitive practice for the three first centuries
of the church, or till the darkness of apostacy began to overwhelm the
religious world.

In the very early times of the Gospel, many Christians, both at
Jerusalem and Alexandria in Egypt, sold their possessions, and lived
together on the produce of their common stock. Others in Antioch,
Galatia, and Pontus, retained their estates in their possession, but
established a fund, consisting of weekly or monthly offerings, for the
support of the church. This fund continued in after times. But it was
principally for the relief of poor and distressed saints, in which the
ministers of the Gospel, if in that situation, might also share.
Tertullian, in speaking of such funds, gives the following account:
"Whatsoever we have, says he, in the treasury of our churches, is not
raised by taxation, as though we put men to ransom their religion, but
every man once a month, or when it pleaseth him, bestoweth what he
thinks proper, but not except he be willing. For no man is compelled,
but left free to his own discretion. And that, which is thus given, is
not bestowed in vanity, but in relieving the poor, and upon children
destitute of parents, and in the maintenance of aged and feeble persons,
and of men wrecked by sea, and of such as have been condemned to
metallic mines, or have been banished to islands, or have been cast into
prison, professing the Christian faith."

In process of time, towards the close of the third century, some lands
began to be given to the church. The revenue from these was thrown into
the general treasury or fund, and was distributed, as other offerings
were, by the deacons and elders, but neither bishops nor ministers of
the Gospel were allowed to have any concern with it. It appears from
Origen, Cyprian, Urban, Prosper, and others, that if in those times such
ministers were able to support themselves, they were to have nothing
from this fund. The fund was not for the benefit of any particular
person. But if such ministers stood in need of sustenance, they might
receive from it; but they were to be satisfied with simple diet, and
necessary apparel. And so sacred was this fund held to the purposes of
its institution, that the first Christian emperors, who did as the
bishops advised them, had no recourse to it, but supplied the wants of
ministers of the Gospel from their own revenues, as Eusebius, Theodoret,
and Sozomen relate.

The council of Antioch, in the year 340, finding fault with the deacons
relative to the management of the funds of the churches, ordained that
the bishops might distribute them, but that they should take no part of
them to themselves, or for the use of the priests and brethren who lived
with them, unless necessity required it, using the words of the Apostle,
"Having food and raiment, be therewith content."

In looking at other instances, cited by the Quakers, I shall mention
one, which throws light for a few years farther upon this subject. In
the year 359, Constantine, the emperor, having summoned a general
council of bishops to Arminium in Italy, and provided for their
subsistence there, the British and French bishops, judging it not fit to
live on the public, chose rather to live at their own expence. Three
only out of Britain, compelled by want, but yet refusing assistance
offered to them by the rest, accepted the emperor's provision, judging
it more proper to subsist by public than by private support. This
delicate conduct of the bishops is brought to shew, that, where
ministers of the Gospel had the power of maintaining themselves, they
had no notion of looking to the public. In short, in those early times,
ministers were maintained only where their necessities required it, and
this out of the fund for the poor. Those, who took from the fund, had
the particular application given them of "sportularii," or
basket-clerks, because, according to Origen, Tertullian, Cyprian, and
others, they had their portion of sustenance, given them in baskets.
These portions consisted but of a small pittance, sufficient only for
their livelihood, and were given them on the principle laid down by St.
Matthew, that the ministers of Jesus Christ were to eat and drink only
such things as were set before them.

In process of time new doctrines were advanced relative to the
maintenance of the ministry, which will be hereafter explained. But as
these were the inventions of men, and introduced during the apostacy,
the Quakers see no reason, why they should look up to these in
preference to those of Jesus Christ, and of the Apostles, and of the
practice of Christians in the purest periods of the church. They
believe, on the other hand, that the latter only are to be relied upon
as the true doctrines. These were founded in divine wisdom on the
erection of the Gospel ministry, and were unmixed with the inventions of
men. They were founded on the genius and spirit of Christianity, and not
on the genius or spirit of the world. The Quakers therefore, looking up
to these as to the surer foundation, have adopted the following tenets
on this subject.

They believe, first, that it would be inconsistent in them as
Christians, to make a pecuniary payment to their own ministers for their
Gospel labours. And they regulate their practice accordingly upon this
principle. No one is ever paid by the Quakers for the performance of any
office in the church. If a minister lives at home, and attends the
meeting to which he belongs, he supports himself, as St. Paul did, by
his own trade. If he goes on the ministry to other meetings, he is
received by the Quakers as he travels along, and he finds meat and drink
at the houses of these. His travelling expenses also are generally
defrayed in this particular case. But he receives no reward, or fixed or
permanent stipend, for his services on these or on any other such
occasions.

And as the Quakers cannot pay their own ministers, so it is a tenet with
them, that they cannot pay those of other denominations for their Gospel
labours upon the same principle; that is, they believe, that all
ministers of every description ought to follow the example, which St.
Paul gave and enjoined them, of maintaining themselves by their own
hands; they ought to look up to God and not to men for their reward;
they ought to avoid the character of false teachers, and the imputation
of abusing their power in the Gospel. And to these they add a particular
reason, drawn from the texts quoted, which is not applicable in the
former case, namely, that ministers are not authorised to take meat and
drink from those who are not willing to receive them.

SECT. II.

_Other reasons why Quakers cannot pay ministers of the Gospel of a
different denomination from themselves--These arise out of the nature of
the payments made to them, or out of the nature of tithes--History of
tithes from the fourth century to the reign of Henry the eighth, when
they were definitively consolidated into the laws of the land._

But the Quakers have other reasons, besides the general reasons, and the
particular one which has been given, why as Christians they cannot pay
ministers of a different denomination from themselves for their Gospel
labours, or why they cannot pay ministers of the established church.
These arise out of the nature of the payments which are made to them, or
out of the nature of tithes. But to see these in their proper light,
some notion should be given of the origin of this mode of their
maintenance. I shall therefore give a very concise history of tithes
from the fourth century, to which period I have already brought the
reader, to the reign of Henry the eighth, when they took a station in
the laws of the land, from which they have never yet been displaced.

It has already appeared that, between the middle and the close of the
fourth century, such ministers of the Gospel as were able, supported
themselves, but that those who were not able, were supported out of the
fund for the poor. The latter, however, had no fixed or determined
proportion of this fund allotted them, but had only a bare livelihood
from it, consisting of victuals served out to them in baskets, as before
explained. This fund too consisted of voluntary offerings, or of
revenues from land voluntarily bequeathed. And the principle, on which
these gifts or voluntary offerings were made, was the duty of charity to
the poor. One material innovation, however, had been introduced, as I
remarked before, since its institution, namely, that the bishops, and
not the deacons, had now the management of this fund.

At the latter end of the fourth century, and from this period to the
eighth, other changes took place in the system of which I have been
speaking. Ministers of the Gospel began to be supported, all of them
without distinction, from the funds of the poor. This circumstance
occasioned a greater number of persons to be provided for than before.
The people therefore were solicited for greater contributions than had
been ordinarily given. Jerom and Omrysostom, out of good and pious
motives, exhorted them in turn to give bountifully to the poor, and
double honour to those who laboured in the lord's work. And though they
left the people at liberty to bestow what they pleased, they gave it as
their opinion, that they ought not to be less liberal than the ancient
Jews, who, under the Levitical law, gave a tenth of their property to
the priesthood and to the poor. Ambrose, in like manner, recommended
tenths, as now necessary, and as only a suitable donation for these
purposes.

The same line of conduct continued to be pursued by those who succeeded
in the government of the church, by Augustin, bishop of Hippo, by Pope
Leo, by Gregory, by Severin among the Christians, in Pannonia, and by
others. Their exhortations, however, on this subject, were now mixed
with promises and, threats. Pardon of sins and future rewards were held
out on the one hand, and it was suggested on the other, that the people,
themselves would be reduced to a tenth, and the blood of all the poor
who died, would be upon their heads, if they gave less than a tenth of
their incomes to holy uses. By exhortations of this sort, reiterated for
three centuries, it began at length to be expected of the people, that
they would not give less than tenths of what they possessed. No right
however was alleged to such a proportion of their income, nor was
coercion ever spoken of. These tenths also were for holy uses, which
chiefly included the benefit of the poor. They were called the Lord's
goods in consequence, and were also denominated the patrimony of the
poor.

Another change took place within the period assigned, which I must now
mention as of great concern. Ministers of the Gospel now living wholly
out of the tenths, which with legacies constituted the fund of the poor,
a determined portion of this fund, contrary to all former usage, was set
apart for their use. Of this fund, one fourth was generally given to the
poor, one fourth to the repairs of churches, one fourth to officiating
ministers, and one fourth to the[30] bishops with whom they lived. Hence
the maintenance of ministers, as consisting of these two orders, and
the repairs of churches, took now the greatest part of it, so that the
face of things began to be materially altered. For whereas formerly this
fund went chiefly to the poor, out of which ministers of the Gospel were
provided, it now went chiefly to the church, out of which there came a
provision for the poor. Another change also must be noticed with respect
to the principle on which the gifts towards this fund were offered. For
whereas tenths were formerly solicited on the Christian duty of charity
to the poor, they were now solicited on the principle, that by the law
of Moses they ought to be given for holy uses, in which the benefit of
the fatherless, the stranger, and the widow, were included. From this
time I shall use the word tithes for tenths, and the word clergy instead
of ministers of the Gospel.

[Footnote 30: In process of time, as the bishops became otherwise
provided for, the fund was divided into three parts for the other three
purposes just mentioned.]

In the eighth century, matters were as I have now represented them. The
people had been brought into a notion, that they were to give no less
than a tenth of their income to holy uses. Bishops generally at this
time, and indeed long previously to this, lived in monasteries. Their
clergy lived also with them in these monasteries, and went from thence
to preach in the country within the diocese. It must be also noticed,
that there were, at this time, other monasteries under abbots or priors,
consisting mostly of lay persons, and distinct from those mentioned, and
supported by offerings and legacies in the same manner. The latter,
however, not having numerous ecclesiastics to support, laid out more of
their funds than the former were enabled to do, towards the
entertainment of strangers, and towards the maintenance of the poor. Now
it must be observed, that, when these two kinds of monasteries existed,
the people were at liberty to pay their tithes to either of them as they
pleased, and that, having this permission, they generally favoured the
latter. To these they not only paid their tithes, but gave their
donations by legacy. This preference of the lay abbies to the
ecclesiastical arose from a knowledge that the poor, for whose benefit
tithes had been originally preached up, would be more materially served.
Other circumstances too occurred, which induced the people to continue
the same preference. For the bishops in many places began to abuse their
trust, as the deacons had done before, by attaching the bequeathed lands
to their sees, so that the inferior clergy, and the poor became in a
manner dependent upon them for their daily bread. In other places the
clergy had seized all to their own use. The people therefore so
thoroughly favoured the lay abbies in preference to those of the church,
that the former became daily richer, while the, latter did little more
than maintain their ground.

This preference, however, which made such a difference in the funds of
the ecclesiastical, and of the lay monasteries, was viewed with a
jealous eye by the clergy of those times, and measures were at length
taken to remove it. In a council under Pope Alexander the third, in the
year 1180, it was determined, that the liberty of the people should be
restrained with respect to their tithes. They were accordingly forbidden
to make appropriations to religious houses without the consent of the
bishop, in whose diocese they lived. But even this prohibition did not
succeed. The people still favoured the lay abbies, paying their tithes
there, till Pope Innocent the third, in the year 1200, ordained, and he
enforced it by ecclesiastical censures, that every one should pay his
tithes to those who administered to him spiritual things in his own
parish. In a general council also held at Lyons, in the year 1274, it
was decreed, that it was no longer lawful for men to pay their tithes
where they pleased, as before, but that they should pay them to mother
church. And the principle, on which they had now been long demanded, was
confirmed by the council of Trent under Pope Pius the fourth, in the
year 1560, which was, that they were due by divine right. In the course
of forty years after the payment of tithes had been forced by
ecclesiastical censures and excommunications, prescription was set up.
Thus the very principle, in which tithes had originated, was changed.
Thus free will-offerings became dues, to be exacted by compulsion. And
thus the fund of the poor was converted almost wholly into a fund for
the maintenance of the church.

Having now traced the origin of tithes, as far as a part of the
continent of Europe is concerned, I shall trace it as far as they have
reference to our own country. And here I may instantly observe, and in a
few words, that the same system and the same changes are conspicuous.
Free will-offerings and donations of land constituted a fund for the
poor, out of which the clergy were maintained. In process of time,
tenths or tithes followed. Of these, certain proportions were allotted
to the clergy, the repairs of the churches, and the poor. This was the
state of things in the time of Offa, king of Mercia, towards the close
of the eighth century, when that prince, having caused Ethelbert, king
of the East Angles, to be treacherously murdered, fled to the Pope for
pardon, to please whom, and to expiate his own sin, he caused those
tithes to become dues in his own dominions, which were only at the will
of the donors before.

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