SERMON DCLII.

BY REV. AMZI BENEDICT,

BROOKLYN, NEW YORK.

MINISTERIAL SUPPORT.

"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. ix. 13, 14.

"Let him that is taught in the word communicate unto him that teacheth in all good things. Be not deceived; God is not mocked: for whatsoever a man soweth that shall he also reap."—Gal. vi. 6, 7.

"And he looked up, and saw the rich men casting their gifts into the treasury. And he saw also a certain poor widow casting in thither two mites. And he said, Of a truth I say unto you, that this poor widow hath cast in more than they all: for all these have of their abundance cast in unto the offerings of God: but she of her penury hath cast in all the living that she had."-Luke xxi. 1-4.

I have seen it stated in one of the religious papers, that the last General Assembly of the Presbyterian Church instructed its ministers to preach a faithful discourse on ministerial support. In accordance with these instructions, I purpose to do so at the present time. The subject is clearly set forth in the passages of Scripture which have just been read; and it may be presented with sufficient distinctness in the following propositions.

First. It is the will of God that ministers of the Gospel who devote themselves to their work, should receive a comfortable and liberal support for themselves and their families, as the result of their labors.

Secondly. Their support "is not a charitable donation, but a debt justly due, and cannot be withheld without injustice to them and dishonor to Christ."+

Thirdly. The good of the people, and the prosperity of religion require that they should receive such support as has been specified.

I. It is the will of God that ministers of the Gospel who devote themselves to their work, should receive a comfortable and liberal support for themselves and their families, as the result of their labors.

But what is a comfortable and liberal support? It is such a support as will enable a minister to live, where he resides and labors, as well as his people live who are in comfortable circumstances, such as will enable him to obtain the comforts and conveniences of life for his family, and for the friends and strangers

* March, 1855.

+ Family Testament on 1 Cor. ix. 14.

who may visit him, as his people do for themselves and their friends, such as will furnish him with the necessary means of travelling more or less, when duty calls, as his people do, and of procuring such periodicals and books as are necessary to his greatest usefulness as a minister of Christ. No support can properly be called liberal, which does not enable him, over and above what has been specified, to lay by something in store for a time of need-of sickness, of infirmity, of old age, or of inability from whatever cause to pursue his professional duties successfully. There are churches and congregations which provide, with promptitude and cheerfulness, a comfortable and liberal support for those who minister to them in holy things; and all concerned reap the happy fruits of their faithful doings. This should be the fact universally, where God has given to a people the requisite means, so that nothing is wanting but a willingness on their part to perform the incumbent duty. The truth of this position is evident,

1. From the nature of the case.

Those generally, who devote themselves to the ministry, could easily obtain such a support for themselves and their families, by entering seasonably on other lawful and honorable pursuits; and it is perfectly right and proper that they should do so at any time, if their people who can, will not furnish the requisite means. Indeed, ministers as well as other men must provide for their own, and specially for those of their own house, or they are charged by the apostle with having denied the faith, and being worse than infidels. It is unreasonable, absurd, and wicked that a minister and his family should be confined to a stinted allowance like town paupers, or put on small rations like a ship's company in danger of starvation, while his people are flourishing in prosperous circumstances, with abundant means of comfort. Were a people for whom I labored really poor, I would divide the last loaf of bread with them, and labor on contentedly. But where many of them are rich and increased in goods, having an abundance laid up for future necessities and comforts, and much more besides, the case becomes a very different one-different in the sight of God and of every honest man. Were a minister preaching the Gospel to the heathen, who know not its value and are therefore incapable of appreciating its inestimable importance to the temporal and eternal welfare of men, it would be rightit would be Christ-like in him-if the means of support could not otherwise be obtained, to endure self-denial, hardship, poverty and toil, that he might bring them to the knowledge of the truth as it is in Jesus. But, that among Christians fully persuaded of the truth of Christianity and of the blessings it confers on menthat a minister to such a people is called to a life of privation and hardship, while they are well supplied with this world's goods and are adding house to house and field to field, is utterly preposterous.

That a minister who devotes himself to his work should receive a comfortable and liberal support as the result of his ministerial labors,-not as the result of farming, keeping school, or peddling books,-is abundantly evident from the nature of the case itself, and from the dictates of common sense. But,

2. It is still more evident from the Scriptures.

In the ancient church of God, the people were requiredto bring offerings daily, and of various kinds into the temple for the service of the sanctuary; and they who performed that service were supported by the offerings which were thus presented. "They who minister about holy things live of the things of the temple, and they who wait at the altar are partakers with the altar." But in later times, when religion was in a low state among the Jews, the people neglected to bring in their offerings, according to Divine direction; which greatly displeased the Lord, and called forth his severest rebukes. For so doing, he accused them of " robbing God." And they said, "Wherein have we robbed thee? In tithes and offerings." They did not furnish an adequate supply for the service of the temple, and the support of those who ministered at the altar. He then said to them, Bring ye all the tithes into the store-house, that there may be meat in mine house," provision for the service of the temple, "and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing that there shall not be room enough to receive it."—(Mal. iii. 10.) Such declarations show clearly what the will of God was, on this subject.

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That this provision for the service of the sanctuary was not designed simply for the individual himself, who ministered at the altar, but also for his family, is abundantly evident from the Scriptures. This is particularly declared in the tenth chapter of Leviticus and in the eighteenth of Numbers, and is addressed to Aaron as the representative of a class-as the head of the priesthood. "And the wave-breast and heave-shoulder shall ye eat in a clean place; thou, and thy sons, and thy daughters with thee: for they are thy due, and thy son's due, which are given out of the sacrifices of peace-offerings of the children of Israel." "And this is thine; the heave-offering of their gift, with all the waveofferings of the children of Israel: I have given them unto thee, and to thy sons, and to thy daughters with thee, by a statute forever; every one that is clean in thy house shall eat it. All the best of the oil, and all the best of the wine, and of the wheat, the first fruits of them which they shall offer unto the Lord, them have I given thee. Every thing devoted in Israel shall be thine."

This language is sufficiently explicit. The people were not permitted to separate the children of the priest from his family, in the provision they made for his maintenance, and place a son here and a daughter there, to take care of themselves, while the

people provided a stinted support for one, or two at most, in the family of him who performed the service of the sanctuary; but they were required to make ample provision for the whole family. This principle, so explicitly laid down in the Old Testament respecting the support of the Levitical priesthood, the apostle clearly states in the text, and then applies it to the Christian ministry under the New Testament dispensation. "Even so hath the Lord ordained, that they who preach the Gospel should live of the Gospel"-by their profession, as the ministers of Christ.

As to the source whence their support should come, the apostle is equally explicit. "Let him that is taught in the word communicate unto him that teacheth in all good things"-things needful for his support. He adds, "Be not deceived; God is not mocked:"-there is no deceiving him by any feigned or partial performance of the duty in question, nor any escape from the consequences of neglecting it :-" for whatsoever a man soweth, that shall he also reap." He may save his money, if that is all he lives for; but the Lord may visit him for it in some other wayhe may send leanness into his soul, and the souls of his family.

In accordance with the view we have taken of this subject, the last General Assembly of the Presbyterian Church adopted,* "unanimously," the following preamble and resolution addressed to all the churches under their care; of which this church is one.

"Whereas, it is highly important to our churches, that they be served by competent ministers, who shall be free from worldly cares and avocations; whereas, the law of Christ expressly declares, that they which preach the Gospel should live of the Gospel,' and that he that is taught in the word' should 'communicate unto him that teacheth in all good things,' thus making it the solemn duty, as it is clearly the interest, of Christian churches to provide for their ministers a competent and liberal support; whereas, the cost of the necessities of life has advanced so greatly as to render the salaries heretofore paid to many of our ministers entirely inadequate, causing to them and to their families great anxiety and distress; and whereas, this subject demands at this time, and should not fail to attract, the special attention of every Christian; therefore,

"Resolved, That the General Assembly earnestly exhort all the churches under their care to consider this question in the spirit of Christian fidelity and liberality, and to make ample provision for those who minister to them in word and doctrine; stipulating so to increase their compensation, when necessary, as to make their salaries fully adequate to their comfortable support in view of the enhanced expenses of living; and paying the amount agreed upon with honorable and Christian promptitude." This preamble and resolution need no comment.

* Session of 1854.

II. That comfortable and liberal support which ministers should receive “is not a charitable donation, but, a debt justly due, and cannot be withheld without injustice to them and dishonor to Christ.”

Some persons appear to think it is not so. They may not avow it. They may not be conscious that they think so; and yet, they talk and act very much as if they regarded a minister's support as a matter of charity, and the minister himself as a kind of church pauper. They do not feel that they owe him a just debt, but think themselves at liberty to give him, whether for one Sabbath or many, just what compensation they please, without reference to the principles in the case laid down in the Scriptures; and they expect him to be very acquiescent and very grateful for whatever he receives-whether half what justice requires, or more, or less. They seem to feel about it very much as they do respecting a beggar who comes to their door to ask for charityexpecting him to receive very thankfully whatever is given him, and to think himself well off if he gets anything at all. But all this is contrary to the Scriptures and common sense. When Christ sent forth his disciples to proclaim his coming and kingdom, he told them to go empty-handed, adding as a reason, that "the laborer is worthy of his hire"-his support-a fair compensation for his services. Yet, contrary to this plain truth, some consider it a great point gained-whatever their personal ability may be to get the services of a minister for a consideration far short of what is equitable, and at as low a rate as possible; (on the principle, I suppose, that "a penny saved is as good as a penny earned;") and if they can "shave" him a little now and then, under some pretext or other, why, so much the better. They seem to think it no more of a sin "to shave" a minister, than Papists do to lie to a Protestant. And, truly enough, the morality of both is just about the same.*

Things of this kind are but too often practiced in large cities and elsewhere, during the absence of their pastors, in strong as well as in weak congregations. Many of them do what is right and honorable; but others think it enough, perhaps, to pay their own minister. If a distinguished stranger on a journey does not come within their reach till the Sabbath draws nigh, they, as a last resort, apply to a resident minister who, though not engaged for the time being, is wholly dependent on his labors for the support of his family. Either expressly or by implication he supposes it to be mutually understood, as it always ought to be, that he is to receive a fair compensation for his services. Though the people have means enough to live in style, and some of them are in possession of wealth, yet they "communicate unto him" who has faithfully "taught them in the word," little or no pecuniary compensation; pleading their burdens, or thinking the honor of occupying their pulpit a sufficient remuneration for his services-thus wickedly sending anguish into a domestic circle where the hand of poverty presses hard. Cases of the kind are not wanting where pastors have favored this cupidity of their people who felt poor, apparently to ease troubled consciences or to avoid giving them offence. But a minister who does this thing understandingly, so far as his doings are known to hearers of Christian integrity and uprightness, might as well beat upon a sounding brass for half an hour, as to preach. He who can thus send a pang to the heart of a brother's family, is unworthy the name of brother.