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Duncan, Rev. J. M., Plea for ministerial liberty

364

Remarks on the Rise, Use, and Unlawfulness of

Creeds, &c.

364

Hadad, a dramatic poem, by J. A. Hillhouse

301

Irving's Orations and Arguments

468

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Narrative of the conversion and death of Count Struensee,

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Theological Education

57

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Wheeler's Sermon before the Vermont Colonization Society 457

Wright, Rich., Life and Missionary Labours

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THE

Christian Examiner.

No. I.] January and February, 1825. [VOL. II.

Miscellany.

ON THE RELATION BETWEEN THE CLERGY AND PEOPLE, AND SOME PREVAILING MISAPPREHENSIONS OF THE MINISTRY,

MUCH of the benefit to be derived from preaching and hearing religious truth, depends on a right apprehension of these duties; and I have been led to think, that not a little of this benefit is actually lost through misapprehension. The following remarks are offered, on the relation between the clergy and people, and on some misapprehensions of the ministry, which have arisen from neglecting sufficiently to

consider it.

It may be thought that this is a subject of great delicacy, which were better left untouched. The answer I have to make is, that, with my views, it is not a subject of great delicacy. It is true, that he who should consider himself as having derived his office, not from his people, but from a consistory of presbyters, or from a bench of bishops, who was accustomed to think much of the distinction, which his office conferred, to talk much of the powers with which it is invested, and the respect due to it,-to talk, in fine, of the ministry and the laity, the clergy and people, as if ministers were not a part of the one great community, just as much as lawyers, or physicians, or merchants, or artizans, or farmers are; it is true, that a clergyman, with these views, and about

to discuss what I propose, would find himself engaged on a very delicate topick.

What then are the just views on this subject? In my apprehension they are these. A minister has no function, office, or influence, but what he derives from the people. And he does not derive from them, among us, any power but by the force of persuasion; any authority, but what his character would equally entitle him to in any other situation in life. He is not to have dominion over the faith of men, but to be a helper of their joy. His lot is cast with them. He is one with them, and of them; and in no respect different from them but by their own wish and will. In short, the form of our ecclesiastical, like that of our civil institutions, is altogether republican. There is no more a divine right for ministers, coming down from ancient times, than there is divine right for magistrates, derived in the same manner.

It is true, that Jesus Christ and his Apostles appointed, and for good reasons, the offices of religious instruction. But they did not direct, for that was impossible, who should sustain these offices. And the mode of appointing ministers now is, or ought to be, simply a matter of election,—and of election, not by councils, not by churches, separately considered, but by those congregations, and the whole of those congregations, whose welfare is concerned in the choice. The process is this; and this is the light in which it should. be viewed a congregation, or any collection of people, becomes convinced that it is expedient they should have publick worship, and that the doctrines and duties of Christianity should be set forth among them. For the purpose of promoting intelligence, truth, and virtue, among themselves, they choose to commit the office of preaching, and the pastoral care, to one man. They select him, suppose, from among themselves, or from elsewhere, it is immaterial. They say to him: 'Leave the ordinary cares and labours, needful for a competence in life, and that shall be provided for. Give your days to reading, to study, and meditation, to visiting the sick, comforting the afflicted, and advancing the knowledge and religious good of the community. Give us the fruit of your studies and the benefit of your labours, and we, on our part, will not be wanting to your comfort, and to a faithful cooperation in your labours.'

This is all the mystery and magnitude of the ministerial office, and power. This is the simple christian compact, in which all are fellow-labourers, and fellow-helpers; and none is before another, and no man has dominion over the faith of his brethren.

Now, it is from neglect of these views, that the principal misapprehension has arisen, of the true relation between the clergy and people; the misapprehension of them, I mean, as having interests distinct, and in some measure opposing. The objects of the minister are not enough felt to be the objects of the people. His business is to promote religion, but it is not their business, as they imagine. They feel as if they had devolved this care upon him. And they would feel as if he spoke a new language to them, if he should say concerning any good religious object, this is no more my concern than it is yours; if it is proper that you should be indifferent or reluctant about it, it is proper that I should be so; I am one of you, and although it is right that I should devote more hours to any given religious object than you, still I have no more reason to be earnest about it, than you have.' This is the true ground for a minister to take; but how few will enter into this understanding of the matter; and, if this were the general understanding, how many difficulties, how many causes of offence would be removed! With this sense of a common interest in the objects and duties, and cares and infirmities, of those, who minister in sacred things, we should not readily suspect them of being mercenary; we should think less of them personally, and more of their being useful to us; and we should not look upon them as fulfilling a task, as sustaining a part in an artificial arrangement with us. These are some of the specifick misapprehensions, which I propose to notice.

I. And the first is the imputation of mercenary motives in. the ministry. Perhaps this charge, in its grosser forms at least, is not common. I do not think it is. But there certainly is a disposition in the community to be very jealous of every step, which a clergyman takes with regard to property. If he attempt to do something more than merely to subsist, something for an income; if he invest the little that he has in a lucrative speculation, or sends it out for an adventure; if, with the ordinary and reasonable anxiety,

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