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The people of one of the out parishes of Virginia wrote to Dr. Rice, then at the Theological Seminary in Prince Edward, for a minister. They wanted a man of first-rate talents, for they had run down considerably, and needed building up. They wanted one who could write well, for some of the young people were nice about that matter. They wanted one who could visit a good deal, for their former minister had neglected that, and they wanted to bring that up. They wanted a man of very gentlemanly depoitment, for some thought a great deal of that, and so they went on describing a perfect minister. The last thing mentioned was that they gave their last minister £70, but if the Doctor would send them such a man as they described, they would raise another £10, making it £80. The Doctor sat down and wrote them a reply, telling them they had better, forthwith make out a call for old Doctor Dwight in heaven, for he did not know of any one in this world who answered the description; and as Dr. Dwight had been living so long on spiritual food, he might not need so much for the body, and possibly he might live on £80.

(Dr. Haven.)It is my intention to expound and to defend this financial law of the Christian Church: "Let him that is taught in the Word communicate unto him that teacheth in all good things."

I. LET US EXPOUND THIS FINANCIAL LAW OF THE CHRISTIAN CHURCH. The phrase "in all good things" may be connected either with the words "him that teacheth;" or with the words "him that communicateth." It may mean either, first, "Let him who is instructed in all good things communicate to him who thus instructs him;" or, secondly, "Let him who is instructed communicate all good things to him who instructs him." The necessity of a distinct order of men for the purpose of Christian instruction might be easily rested on rational principles. But I choose rather now to appeal to the will of the great Legislator" I appeal to that passage contained in Ephesians 4.: "When He ascended up on high He led captivity captive, and gave gifts unto men;" and among these gifts he gave "pastors and teachers." It is plain, from Scripture, that there ought to be an order of men devoted to this work. It is evident, also, that they should devote their whole time and attention to its duties: this might be grounded on rational principles, arising from the nature and number of the subjects which must necessarily be included in such instructions; but here, again, I shall refer to the will of the great Lawgiver. His determination is, that those who minister should "wait on their ministering, and he that teacheth, on teaching;" that such should "give attendance to reading and exhortation;" that they should "meditate upon these things," and "give themselves wholly to them." We are not to look at this subject as we look at our Missionary Societies, and Bible and Educational Societies: these are human institutions, and we may support them by human plans; but the Christian ministry is a divinely appointed means for a divinely appointed end; and the means of its support are divinely appointed too. We may as much err by using means different from those which Christ has instituted, as if we lost sight of the end itself.

II. LET US DEFEND THIS FINANCIAL LAW OF THE CHRISTIAN CHURCH. Like all the other laws of Christ it is "holy, just, and good." It is an arrangement which is alike just, generous, and useful.

1. It is a just arrangement.

2. This is a generous as well as a just principle. Men who thus believe are brought under the influence of the love of Christ; and on this principle Christ secures the maintenance of His ministers in Christian Churches to the end of time.

3. This is a useful arrangement also. But OBJECTIONS have been made. First, it is said, "Such an arrangement has a great tendency to degrade the Christian ministry." In one sense we may ask, Do such persons expect the Christian minister to be altogether independent? We are all dependent, and must necessarily be so. And who applies this mode of reasoning to other professions? Who would think of saying of a lawyer, or of a medical man, that they are low-spirited, time-serving, dependent men, because the one is dependent on his clients, and the other on his patients, for subsistence. Are they degraded by such dependence as this? Is the minister of Christ to be degraded, because he is supported by the same means by which Christ his Master was supported? It may seem strange that those who are to be accounted "worthy of double honour," should be dependent for their support on the bounty of others. But when it is founded on such a principle as Christian love, I know not of a more honourable way than to be dependent on the will and love of others. Secondly, as to the objection that "this arrangement throws difficulties in the way of the minister, by making it necessary for him to submit to much in order to cultivate the good-will of those to whom he preaches." But let them continue a Christian people, and then tell me how such a man should please such a people but by doing his duty towards them as a Christian minister. Thirdly, it is objected that "it makes the subsistence of Christian ministers uncertain; and that it endangers the existence of the Christian ministry, and by this means, Christianity itself." I might say here, that all below is insecure; but I would say also, it does not appear that the subsistence of the Christian minister is more uncertain than that of other men.

(J. Brown, M. A.)

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KJV: Let him that is taught in the word communicate unto him that teacheth in all good things.

WEB: But let him who is taught in the word share all good things with him who teaches.