The Consideration Due to the Christian Ministry

In adverting to the duties of the people, growing out of the relation which exists between them and the ministers of the Gospel, we are constrained to go a step farther. If we have given a just view of the importance of the pulpit, then has the Christian ministnj strong claims on the kind and respectful consideration of their fellow-men.

We speak not of that consideration which they deserve as m,e?i; in this respect they ask no more than the law of courtesy demands, and than they, in common with others, are entitled to, from the varied degrees of personal merit. A man of enlightened and enlarged views, of honorable feeling and correct deportment, of enterprising spirit and unobtrusive and courteous habits, most certainly does not lose his claim to the public confidence, because he happens to be a minister of the Gospel. Yet is there a large class of men by whom such a man is regarded almost as having lost caste, from the mere fact that he cheerfully takes up his cross and follows his Divine Lord! A man from the middle, or even the lower orders of society, who in other and purely secular vocations has successfully contended with obstacles and discouragements by which so many others have been disheartened, and made his way to competency and usefulness, is respected and honored for the honest, and bold, and persevering traits of character Avhicli have procured him advancement. Yet how many such men are found in the Christian ministry with few tokens of public regard! Through difficulty and trial they travel on; through evil report and good report, through conflict and temptation, they hold on their way, and sink almost unnoticed to their grave. With few exceptions, the educated and regular clergy of the American churches are men of unexceptionable character; where they are not so, not only have they little claim on the public consideration as onen, but still less as ministers of the Gospel. Even an incautious, discourteous and rude minister has no cause for complaint, if he pays the forfeit of his own folly in the loss of public esteem and confidence.

But the consideration of which we speak has respect more especially to the office, than to the person of the preacher. The tendency of the age is to depreciate the office of the Christian ministry. It is a melancholy tendency. “Public opinion is the queen of the world.” Ministers of the Gospel are greatly dependent on the esteem and confidence of their fellow-men. Yet may it not be denied that they have not that strong hold upon the respect and confidence of the community which they enjoyed in the earlier periods of our national history. With some exceptions, they have not that influence they once exerted in their own churches; they are not looked up to by the young, nor affectionately greeted by the old. They have not that place in benevolent and religious institutions which was once assigned to them; and where they occupy them, it is rather for the secondary purpose of augmenting the pecuniary resources of these institutions, than of mingling with their more serious and important counsels. And what is much more to be lamented, their influence is scarcely felt, out of the pulpit, in the education of the young, and is being rapidly excluded from the colleges of the land. Few portions of the country, unless it be New England, are looking to their clergy to mould the character of their youth, and preside over their more distinguished seminaries of learning. The public mind has taken the alarm lest the power of the pulpit, without which no important literary institution can be well governed, should exert too controlling an influence in the intellectual and moral discipline of those youth who are the hope of the Church, and the pride of their country. Even in New England, the barrier has been broken over; and in other States so frequently, that there is not a little danger lest it be broken down.

There are some obvious, and probably some latent causes for this state of things. The genius and spirit of our political institutions, is exceedingly sensitive to every thing in the form of clerical influence; in some respects it is wisely so; but it is not impossible that this apprehension may be carried to an injurious excess. The civil disabilities to which the Christian ministry, of every name, are subjected by the States of New York and Virginia, and more especially as they afl’ect the influence of the clergy on the great subject of education, is just the blow which gives to such a man as Thomas Jeiferson, and other enemies of Christianity, their long-sought triumph. Whether these States, on this system of educating their youth, will be the gainers by it, time will show. The loose notions on the subject of the divine warrant and authority of Christian ministers to preach the Gospel and dispense its ordinances, exclusive of every other class of men, so heedlessly assailed hj portions of the daily press, and so eagerly received by many of their readers, inflict a deeper womid than was ever designed by their authors. The system of Sabbath schools, desirable as is its influence upon the ignorant and untaught, extended as it is to the children of our churches, necessarily severs the rising generation from that pastoral care of the young, which belongs to their ministers. Nor are ministers themselves guiltless in this matter. Ever since the spurious religious excitement which, a few years since, burst upon so many parts of the land, the ministerial character has been losing its influence. Christian men, and intelligent men of the world, w ho were wont to reverence the oflice of the ministers of the Gospel, could not respect men who did not respect themselves. There have been, also, exciting questions before the public mind, in which ministers, if they have not taken an undue interest, have manifested a zeal and a recklessness which have had little tendency to sustain the honor and dignity of the ministerial character. The too prevalent impression, that candidates for the oflice are to be sought for, and found exclusively among the poorer, if not the lower orders of society, and the consequent multiplication of ministers, many of whom are not fitted for their office, — the loungers abQut our large cities, of men of too large expectations, or too little industry; — the numerous applications of ministers for public charity in every part of the land, which accomplish little more than the defraying the expenses of the applicants, some of which are undertaken for this sole object; — together with the whole system of secularizing the pulpit, by making those who occupy it quite as much the solicitors for money as they are the preachers of the Gospel, are things that are not a little degrading to the ministerial character. A strange minister scarcely comes among us, but the people at once suspect him to be a beggar. There are portions of the land too, where the bond which unites pastor and people is scarcely stronger than that which binds the people to their schoolmaster; nor did this evil originate with the people, but from the love of change in ministers. But, “though last, not least,” the unhallowed divisions amoni? ministers themselves have exerted no small influence in producing impressions unfavorable to the ministerial character. How can ministers hope for the confidence and love of the churches, when they have so little confidence and love toward one another? How can the world, or the Church respect a divided and wrangling ministry? Who shall speak well of ministers, if they speah ill of one another 1 Ah, it is this devisive spirit, engendering- so much of rivalry both in ministers and churches, and terminating in chilling

alienation, unwarrantable suspicions, and so effectually barring all hearty and prayerful co-operation, that has weakened our strength in the way. We have but to survey large portions of the Church, and compare the influence of ministers with w hat it was in former days, in order to be convinced that, from some, or all of these causes, the ministry are the losers.

Whatever the causes may be, the fact is a lamentable one. By how much the ministers of the Gospel are depreciated in any community, by so much is their great end and object depreciated; and by so much are that community the sufferers. Ministers, for the most part, are not obtrusive men. They do not seek spheres of responsibility and influence beyond their own appropriate charges. It is well if they can be prevailed on to occupy such spheres when solicited. They have enough to do at home, and they know well how to labor cheerfully and alone. There is no class of men who more promptly obey the first intimations of public opinion that bid them toil in retirement. But the inquiry forces itself upon us. Is this right? Is it the course of true wisdom, or sound policy? Does the ministerial office deserve this neglect? Is any thing gained by thus obscuring its lustre? Is it for the benefit of mankind thus to cripple the power of the pulpit? Does not every blow at this institution of heavenly wisdom, recoil with redoubled force upon the community?

On a topic of such practical concernment, it were well to listen to the voice of experience. What is that voice in this land, and in all lands illumined by the progress of the Protestant Reformation? What is it in Switzerland, in Holland, in Eno:land? What is it in that favored land where Scottish learning and philanthropy have so long been measured by the influence of the pulpit; and where God’s ministers, without any of the arrogance of the Papal priesthood, have stood foremost in every literary and benevolent enterprise, and in maintaining the dignity and influence of their ofiice, have only yielded to the wishes of the people? What was it in New England, for almost two centuries? Who founded her colleges? The ministers of the Gospel. Who originated her Missionary, Bible, Tract, Temperance, and Education Societies? The ministers of the Gospel. Who made the little State of New Jersey what it is; gave it her literature, and sanctified her bar, and identified her religion and learning? Who but the ministers of the Gospel!

This growing severance in the land of the best interests of the community from the pulpit, is an unnatural severance; it is putting asunder what God has joined together. It can hardly be supposed that a class of men, appointed to be the teachers of mankind on the all-important subject of religion, should occupy a sphere that is purely religious; because, unless interdicted by public opinion, it is impossible, in the nature of the case, that their influence should not extend beyond it. If the pulpit exerts a salutary influence, public opinion ought to be in its favor. Bad men can hardly be supposed to be its patrons; but it is passing strange that there should be good men who so thoughtlessly unite in this popular crUvSade against the ministers of Christ. We say in all honesty and frankness to such men, that the pulpit needs their favor, in order to accomplish, in the best manner, the objects which are as dear to them as to Christ’s ministers.

In every age of the world, those persons have been the enemies of true religion, and of the best interests of mankind, who have been the opposers of Christ’s ministers. A wicked ministry deserves no favor; a devout and devoted one has claims upon esteem and confidence that cannot wisely be disregarded. Sir Matthew Hale, who is pronounced by Lord EUenborough to have been “one of the greatest Judges that ever sat in Westminster Hall,”

in a letter to his children, among other excellent counsels, gives them the following advice in rcijard to their treatment of the ministers of the Gospel. “Reverence your minister; he is a wise and good man, and one that loves you, and hath a tender care and respect for you. Do not grieve him, either by neglect or disrespect. Assure yourselves, if there be any person that sets any of you against him, or provokes, or encourages any of you to despise, or neglect him, that person, whoever he be, loves not you, nor the office he bears. As the Divine Providence hath placed him to hare a care of your souls; so I must tell you, I do expect you should reverence and honor him for his own, and for your, and for his office’ sake.” A statesman and jurist, second to none in this land, in his argument before the Supreme Court of the United States, in the ease of Stephen Girard’s Will, expresses the following thoughts: — “I take it upon myself to say, that in no country in the world, upon either continent, can there be found a body of ministers of the Gospel who perform so much service to man, in such a full spirit of self-denial, under so little encouragement from Government of any kind, and under circumstances, always much straitened and often distressed, as the ministers of the Gospel in the United States, of all denominations! They form no part of any established, order of religion; they constitute no hierarchy; they enjoy no peculiar privileges — in some of the States they are even shut out from all participation in the political rights and privileges enjoyed by their fellow-citizens; they enjoy no tithes, — no public provision of any kind. And this body of clergymen has shown, to the honor of their own country, and to the astonishment of the hierarchies of the old world, that it is practicable in free governments to raise and sustain a body of clergymen, — which for devotedness to their sacred calling, for purity of life and character, for learning, intelligence, piety, and that wisdom which cometh from above, is inferior to none, and superior to most others. I hope that our learned men have done something for the honor of our literature abroad. I hope that the courts of justice and members of the bar of this countrv have done something to elevate the character of the profession of the law; I hope that the discussions in Congress have done something to meliorate the condition of the human race, to secure and extend the great charter of human rights, and to strengthen and advance the great principles of human liberty. But I contend that no literary efforts, no adjudications, no constitutional discussions, nothing that has been done or said in favor of the great interests of universal man, has done this country more credit at home and abroad, than the estalpiishment of our body of clergymen, and the general excellence of their character, their piety, and learning.”

Moses, the great Hebrew Legislator, and the divinely appointed leader of God’s ancient Israel, in blessing that people just before he went up to the top of Nebo, to “die there in the mount,” pronounced the following benediction upon the house of Levi. —” And of Levi he said. Let thy Urim and thy Thummim be with thy holy one! for they have observed thy word and kept thy covenant. They shall teach Jacob thy judgments and Israel thy law; they shall put incense before thee, and whole burnt offering upon thine altar. Bless, Lord, his substance, and accept the work of his hands! Smite through the loins of them that rise against him and of them that hate him, that they rise not again V How many have felt the withering influence of this early imprecation!

When the Saviour sent forth the early preachers of his Gospel, he appended to their commission this protecting clause: “He that heareth you, heareth me; he that receiveth you, receiveth me; and he that despiseth you, despiseth me.”

The Apostle Paul, notwithstanding all his characteristic delicacy, could not suppress the injunction, “Obey them that have the rule over you; for they watch for your souls as they that must give account, that they may do it with joy and not with grief; for that is iinlirofitoMe for you /” He repeats the injunction in his counsels to Timothy, when he says, “Let the Presbyters that rule well be accounted worthy of double honor; csj3ecially those who labor in word and doctrine!”

It is of but little consequence to the writer, whether these suggestions be heeded, or unheeded. The time is short during which they may affect him. These lips will soon be silent; dust will be upon them. ‘’To-day,” says the Oriental proverb, “we visit the tombs of our friends; to-morrow, they visit ours.” Compared with the past, his days of labor must be few, his steps faltering and slow, his pilgrimage confined within narrow bounds. But the sacred ministrv will live when he dies: and it is his earnest desire and prayer that it may be a useful and honored ministry. The fruit is ripening which will afford a rich harvest; happy and honored be the men whose privilege it shall be to gather and garner it! The ministry of reconciliation was instituted for the purpose of exerting an important agency in the work of man’s salvation; we ask for it only that consideration which its importance demands.