Blackheath, January, 1875.
My Beloved Brother,
The question of ministry, as held by “Brethren,” next occupied my attention; and here again I found that the truth on this subject is bound up with the presence of the Spirit of God down here in the assembly; and that indeed, when this fact is clearly apprehended, a host of difficulties is cleared out of the inquirer’s path, and he is soon guided into a Scriptural knowledge of all the questions connected with the position of the Church of God.
What, then, “Brethren” maintain as the truth in this branch of my investigation is, that the Spirit should have liberty to minister by whom He wills in the assembly; and, secondly, that whoever possesses a gift, whether in greater or less measure, is bound to exercise it in responsibility to the Lord. Accordingly I began to search the Scriptures to discover if these two principles expressed the mind of the Lord.
To begin, then, with the first branch of our inquiry (though the two are intimately related), I turned to 1 Corinthians 12 and 14. No sooner had I done so, than I remembered that never, in the course of my own ministry, had I either read or expounded these chapters to my people; and the reason was, that I had a secret feeling that they did not at all accord with existing practices, and I tried to believe that they applied to a state of things which had forever passed away. And perhaps this is the general belief amongst Dissenters; for I have often myself reasoned, and I have heard many others reason, thus: “The New Testament was not yet in existence, and hence these ‘diversities of gifts’ were bestowed for the temporary edification of the church, until they should receive the mind of the Spirit in the New Testament Scriptures.” But is this so? On the answer to this question I felt that everything depended, and consequently I sought most carefully (and, I need not say, prayerfully) for light and guidance. Now, you know, that in the exposition and application of truth we always attach very great importance to the question, For whom was it originally intended? For it would not be always correct to infer that a direction given, for example, to a Jew was applicable to a Christian. Remembering this, I looked at the beginning of the epistle that I might note carefully its address, and I found that it ran as follows: “Unto the Church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours.” (1 Cor. 1:22Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours: (1 Corinthians 1:2)). Now, it is very evident from this address, as I could not fail to see, that whatever inferences or deductions might be otherwise drawn, the instructions of this epistle were not meant to be confined to the local assembly at Corinth; but that, on the other hand, they were intended for all believers, and when I thought of the permanent character of Scripture, I could not help inferring also that they were intended for believers in every place for all time.
This conclusion was strengthened, in my own mind, beyond a doubt, by a passage in Ephesians, where we have an enumeration of gifts—and “prophets,” who figure so largely in 1 Cor. 14, are included in the number—and we are there distinctly told that they are given “for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: till we all come in the unity of the faith, and of the knowledge of the Son. of God, unto a perfect man, unto the measure of the stature of the fullness of Christ” (Eph. 4:11-1311And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; 12For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: 13Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: (Ephesians 4:11‑13)). What can be plainer than that we are not yet come in the unity of the faith? And hence, what can be more certain than the intended perpetuity of gifts, and the consequent perpetual application of the instructions contained in 1 Corinthians 12 and 14?
But if so, it needs scarcely a single word to prove that “the liberty of the Holy Ghost to minister by whom He will” is a scriptural truth; for it were otherwise impossible to understand such a statement as this: “Let the prophets speak two or three, and let the other judge. If anything be revealed to another that sitteth by, let the first hold his peace. For ye may all prophesy one by one, that all may learn, and all may be comforted” (1 Cor. 14:29-3129Let the prophets speak two or three, and let the other judge. 30If any thing be revealed to another that sitteth by, let the first hold his peace. 31For ye may all prophesy one by one, that all may learn, and all may be comforted. (1 Corinthians 14:29‑31)). I need not remind you, though it may be needful to remind others, of the true meaning of the word prophet. Many hastily conclude that a prophet is one whose office it is to foretell or predict things yet future and unknown, and hence ask, What place can there be for prophets in the Church of God, seeing that the revelation of God’s will and purposes is complete in the Scriptures? But the true definition of a prophet is, one who communicates the mind and will of God to those to whom he is sent. Samuel and Elijah were both prophets; and every one knows that they had very little to do with predicting future events; that their main work was to bring God’s will, already revealed in the law, to bear upon the hearts and consciences of their nation. So is it with New Testament prophets. Their office is to apply known truth to the hearts of the saints; and hence there is ever need for the exercise of their ministry. With this explanation, the passage just cited is conclusive as to the truth affirmed.
The same thing is seen in another epistle: “Having then gifts,” says the apostle, “differing according to the grace that is given to us, whether prophecy (let us prophesy) according to the proportion of faith; or ministry (let us wait on our) ministering: or he that teacheth, on teaching,” and so forth (Rom. 12:6-86Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; 7Or ministry, let us wait on our ministering: or he that teacheth, on teaching; 8Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that showeth mercy, with cheerfulness. (Romans 12:6‑8)). For these exhortations were addressed to a local assembly; but if the Church at Rome had been under the pastoral care of one man, there could have been no opportunity for obedience to these exhortations in the exercise of the various gifts named. Is it not, therefore, clearly evident that the apostle contemplated the fullest liberty for the Spirit to minister by whom He would? Indeed this is only a necessary consequence of his words in another epistle. He says, “To one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit. ... to another prophecy,” and so forth; “but all these worketh that one and the selfsame Spirit, dividing to every man severally as He will” (1 Cor. 12:8-118For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; 9To another faith by the same Spirit; to another the gifts of healing by the same Spirit; 10To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: 11But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will. (1 Corinthians 12:8‑11)).
Few, I suppose, would dispute that such was the order in the primitive Church; but it is a common argument—I have used it myself to get out of the difficulty; and if you recollect, you used it when we last met and talked over the subject—that all gifts ceased with the apostolic age, and hence that these directions as to gifts have no force at the present time. I have already in part anticipated this objection by showing the perpetual application of the Scriptures in 1 Corinthians; but I would complete my answer to it by two considerations. The first is, that if this objection were demonstrably true (which it is not), it would by no means affect the principle of the gathering; for it would still be our duty to be gathered on scriptural ground, and to leave room for the exercise of gifts when the Spirit’s power in their manifestation might be restored to us; or, if they should never be restored, still to meet around our Lord in adoration and praise, submissive to His will in our deprivation. The second consideration is, that surely it does not follow because all gifts have been withdrawn, as is contended, that we are at liberty to cloak, to cover up, our real condition of weakness by the substitution of a human arrangement; that because the Lord has so chastened us, we are at liberty to do what is right in our own eyes, and set up ministers and church-officers according to the desire of our own hearts. If we are, the parallel between the Church and the state of Israel at the close of the Judges is too striking not to suggest that this very contention proves the same decay and corruption. No, dear brother, we cannot suppose for one moment that this liberty is ours; and: the very fact that it is asserted, only shows that the very belief in the presence and power of the Holy Spirit in the assembly on earth is fast dying out of the minds of believers, if indeed in very many cases it is not already dead.
The remaining part of the subject may be dealt with in fewer words; for if I have proved from the Scriptures (as I venture to think I have) that there should be liberty to the Holy Spirit to minister by whom He wills, then it is but a simple consequence that gift is the measure of responsibility. I say gift, and not office; for the possessor of the gift is responsible to the Lord for its exercise on behalf of the saints. That is, if you have the gift of exhortation, you are bound to exercise it, without waiting for the sanction of the Church by electing you to an office in which, with their permission, you might exercise it.
The passage already cited from the Romans demonstrates this most conclusively. Thus, as we saw, the apostle writes: “Having then gifts” (not office), let them be exercised (Rom. 12:6-86Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; 7Or ministry, let us wait on our ministering: or he that teacheth, on teaching; 8Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that showeth mercy, with cheerfulness. (Romans 12:6‑8)). The two chapters in 1 Corinthians 12 and 14, teach the same thing; so does Ephesians 4:8-13,8Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. 9(Now that he ascended, what is it but that he also descended first into the lower parts of the earth? 10He that descended is the same also that ascended up far above all heavens, that he might fill all things.) 11And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; 12For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: 13Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: (Ephesians 4:8‑13) for we are here expressly told that the Lord gave gifts unto men, and to them therefore (as we have it in principle in the parable of the talents—Matt. 25:14-30,14For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods. 15And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey. 16Then he that had received the five talents went and traded with the same, and made them other five talents. 17And likewise he that had received two, he also gained other two. 18But he that had received one went and digged in the earth, and hid his lord's money. 19After a long time the lord of those servants cometh, and reckoneth with them. 20And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more. 21His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. 22He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them. 23His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. 24Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed: 25And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine. 26His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed: 27Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury. 28Take therefore the talent from him, and give it unto him which hath ten talents. 29For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath. 30And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth. (Matthew 25:14‑30) and elsewhere) He will look for the increase. Turning also to 1 Peter, we have the same principle definitely stated. “As every man,” he says, “lath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God.” (1 Peter 4:10-1110As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God. 11If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen. (1 Peter 4:10‑11)). Not a word is needed to explain the force of this citation; for the most casual glance at it, reveals the fact that the Lord holds all His servants responsible for the exercise of their gifts for the edification of His people, and I cannot but repeat that this is totally impossible under the “church” government of Dissenters; nay more, that their ecclesiastical polity systematically despises prophesyings, and consequently in so far quenches the Spirit (1 Thess. 5:19-2019Quench not the Spirit. 20Despise not prophesyings. (1 Thessalonians 5:19‑20)).
Thus, dear brother, having examined the whole subject, I could not refuse my assent to the scriptural character of ministry as held by “Brethren.” But I have been met by the objection that, “however scriptural it may be, it does not work; that teachers are sadly lacking amongst Brethren,’ and hence that other plans must be adopted.” On the first part of this objection I am not as yet prepared to pass judgment, and, indeed, I have no desire to do so; for I shall be quite satisfied with the Lord’s will as revealed in the Scriptures, fully assured that His way in this, as in all things else, is better than man’s way. Nor am I in a position to say whether the latter part of the objection is founded in fact; but this I have known for years past, that those believers who are with “Brethren” are far better instructed than those who are in Dissent. I am confident, dear brother, that you will agree with me in this also; for one of the greatest difficulties that we have had in time past to contend with, in our endeavor to instruct the Christians under our “pastoral care,” has been their want of acquaintance with the word of God, owing largely, I doubt not, to the habit of Dissenters of taking their “views” from their favorite preachers.
Be this as it may, I am content to rest the conclusions at which I have arrived upon the Scriptures alone; for we have no other guide. And if we once allow ourselves the exercise or addition of human wisdom, we open the door immediately to all the corruptions which have in all ages afflicted and enervated the Church of God. Beeping to the word of God, I have a sure and infallible guide; and at the same time a means of testing every “church system?’ that claims my allegiance, as well as a sword, yea, the sword of the Spirit, with which to fight the Lord’s battles in this day of darkness and departure from the truth.
Believe me, beloved brother,
Yours affectionately in the Lord,
E. D.