On Christian Ministry

• 28 min. read • grade level: 9

THE high standing of believers in Christ Jesus, that they are “through Him that loved them, and washed them from their sins, in His own blood, made kings and priests unto God;” (Rev. 1:5,6⁵And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, ⁶And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. (Revelation 1:5‑6).) is that which Satan’s crafty imitations, and man’s wisdom have tended equally to obscure. The end being kept out of view, which is the illustration of God’s grace; (Eph. 2:7⁷That in the ages to come he might show the exceeding riches of his grace in his kindness toward us through Christ Jesus. (Ephesians 2:7).) man can discover nothing in himself corresponding to such a high calling, and therefore necessarily and naturally relapses into a spirit of bondage, serving God from a low principle and for a low end. The calling must be known before we can walk worthy of it; and as it is in this that God’s “thoughts are so far above our thoughts, and His ways above ours;” so the Apostle prays for the Ephesians, “that the eyes of their understanding may be enlightened, that they might know what is the hope of their calling.” (Eph. 1:18¹⁸The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, (Ephesians 1:18).) As the calling is to such, glory in prospect—so is it now to service; and what is said of the literal Israel in their yet future glory, may justly be said of Christians now: “ye shall be named the priests of the Lord; men shall call you the ministers of our God.” (Isa. 61:6⁶But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. (Isaiah 61:6).)

Men indeed, have confined Christian ministry to one branch of it; a branch most important indeed—that of the ministration of the word; but by no means the whole of it. There are differences of ministries, but the same Lord; (1 Cor. 12:5⁵And there are differences of administrations, but the same Lord. (1 Corinthians 12:5).) and as the Lord, when upon earth, was not ministered unto, but as he that served; so has He left His people, relatively both to the Church and the world, in the same position, drawing a direct contrast between the world and His disciples in this very respect: “Ye know that the princes of the Gentiles exercise dominion over them; and they that are great, exercise authority upon them; but it shall not be so among you: but whosoever will be great among you, let him be your minister; and whosoever will be chief among you, let him be your servant; even as the Son of man came not to be ministered unto, but to minister, and to give His life a ransom for many.” (Matt. 20:26-28²⁶But it shall not be so among you: but whosoever will be great among you, let him be your minister; ²⁷And whosoever will be chief among you, let him be your servant: ²⁸Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. (Matthew 20:26‑28).) Every different ministry is honorable, because done unto the Lord; and there is no member of the body of Christ, who is not, in one way or another, put in the way of serving Him. “If any man serve me, (διακονη) let him follow me, and where I am there shall my servant be: if any man serve me, him will my father honor.” (John 12:26²⁶If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honor. (John 12:26).) And this ministry or service might be either teaching, or exhorting, or giving to the poor, or preserving order. (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)) Great evil and inconvenience has arisen to the Church from not recognizing the variety and extent of Christian ministry. As Aaron was consecrated to God, and received the priest’s office—a service of gift; (Num. 18⁶And I, behold, I have taken your brethren the Levites from among the children of Israel: to you they are given as a gift for the Lord, to do the service of the tabernacle of the congregation. ⁷Therefore thou and thy sons with thee shall keep your priest's office for every thing of the altar, and within the vail; and ye shall serve: I have given your priest's office unto you as a service of gift: and the stranger that cometh nigh shall be put to death. ⁸And the Lord spake unto Aaron, Behold, I also have given thee the charge of mine heave offerings of all the hallowed things of the children of Israel; unto thee have I given them by reason of the anointing, and to thy sons, by an ordinance for ever. (Numbers 18:6‑8);7.) so the blessed standing of the Church puts her in the privileged station of serving Him: “I know thy service.” (διακονια) (Rev. 2:19¹⁹I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first. (Revelation 2:19).) To be a servant of God and the Lord Jesus Christ, in any department of His house, is a sufficient honor. To be made of the household of God, is not a privilege sufficiently prized; and hence, instead of men esteeming it a wonder that the Lord will be served by them at all, there has been an undue coveting of serving in the word, as if that was exclusively ministry. Men have not been content to remain in the calling wherein they are called, to exhibit the manifold grace of God in it, and the beautiful arrangement of His house, in which the highest and the lowest had but one common object—the glory of their common master. The principle laid down by the Lord Jesus Christ is, “he that is faithful in that which is least, is faithful also in much.” (Luke 16:16¹⁶The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it. (Luke 16:16).) As a master, He gives to His servants one, five, or ten talents, according to their several ability; and the reckoning is, “well done good and faithful servant, thou hast been faithful over a few things,” &c. (Matt. 25¹⁶Then he that had received the five talents went and traded with the same, and made them other five talents. (Matthew 25:16)) It is the Lord’s talent, that is enough; it cometh to any only in the way of grace be that has ten talents is, after all, but a receiver; and he that has but one, is in a position to prove his devotedness to Him, as well as he that has ten. The Lord did not pray for His disciples that they might be taken out of the world, but that in it—in the midst of all the evil of it, they might glorify Him, as He, whilst in the same position, had glorified His Father. (John 17¹⁶They are not of the world, even as I am not of the world. (John 17:16)) How explicit is the statement of the Apostle, and what beautiful harmony does it present to us— “As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God.” “If 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.” (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).) Thus it was with Jesus in the world, in temporal necessities as well as spiritual; wherever He served, it was that God might be glorified. How does this principle commend service to us! How important, in this view, are all our steps, the least as well as the greatest in this life! Specially in the last act of our blessed. Lord’s service to His disciples are we taught that nothing is really degrading which is done for Him:— “I have given you an example, that ye should do as I have done unto you; verily, verily, I say unto you, the servant is not greater than his lord; neither is he that is sent, greater than he that sent him: if ye know these things, happy are ye if ye do them?” (John 13¹⁶Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him. (John 13:16)) And thus we find that the service which would commend widows to the bounty— of the Church, were these: “If she had brought up children, if she had lodged strangers, if she had washed the saints’ feet, if she have relieved the afflicted, if she have diligently followed every good work.” (1 Tim. 5:10¹⁰Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints' feet, if she have relieved the afflicted, if she have diligently followed every good work. (1 Timothy 5:10).) All are not qualified for teachers or Church office; but all are qualified. to minister to the Lord, in ministering one to another. There maybe those whose ministry will be, in being given to hospitality, (entertaining strangers,) and distributing to the necessities of the saints: there may be others whose ministry will be in being “obedient to them that are their masters according to the flesh, with fear and trembling, in singleness of heart, as unto Christ; not with eye service as men-pleasers, but as the servants of Christ doing the will of God from the heart, with good will doing service, as to the Lord and not to men.” (Eph. 6:5-8⁵Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; ⁶Not with eyeservice, as menpleasers; but as the servants of Christ, doing the will of God from the heart; ⁷With good will doing service, as to the Lord, and not to men: ⁸Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free. (Ephesians 6:5‑8).)

Whilst the extent and variety of Christian ministry have been overlooked, the dangers of that particular department, which is more ostensibly the Christian ministry, have not been duly estimated, It is a solemn word, “my brethren, be not many teachers; (διδασκαλοι) knowing that we shall receive the greater condemnation, for in many things we offend all: if any man offend not in Word, the same is a perfect man, able also to bridle the whole body.” (James 3:1, 2¹My brethren, be not many masters, knowing that we shall receive the greater condemnation. ²For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body. (James 3:1‑2).) The spirit in the Apostle foresaw that the ministry of the word would be of reputation in the world; whilst the unobtrusive service of those who might not be qualified for it, would be proportionably disregarded; nor is it difficult to assign the reason for this. The spirit which showed itself in the Corinthian Church, of walking after man, in the forgetfulness that Paul and Apollos were only ministers of God, by whom they had believed, even as the Lord gave to each, (1 Cor. 3) in the progress of spiritual declension, issued in the division of the Christian Church into clergy and laity; the ministry of the gospel began to be looked upon as a learned profession, and was, in process of time, exalted into a PRIESTHOOD; as such, it had a strong hold on the natural heart of man, meeting both his natural admiration of that which is learned, and his natural dependence on something sensible between him and God. And let it not startle us, that so generally a received. division of the Church into clergy and laity should be questioned. We have a memorable instance of the rapidity with which man’s heart departs from God’s truth, in the case of Israel of old: with the voice of God. sounding in their ears, and their own answer scarcely escaped from their mouths, we find them, in the absence of Moses, making a calf; and it is most instructive to notice, that the end. of it was a sensible object between God and. themselves. The moment men began to sleep, (and how early was that in the records of the Church, “awake thou that sleepest;” Eph. 5:14¹⁴Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light. (Ephesians 5:14).) the enemy sowed the tares. The seed of every corruption is to be found in the Apostles’ times, and hence the exceeding value of the written word. Let a thing rest on the highest antiquity, if it be not based on that word, no antiquity ought to make it venerable.

A distinct order of priesthood seems, from its very general prevalence, to be that which the very necessity of man craves. That such an order was established by God Himself, whose prerogative it is to appoint the channel by which He will be approached, (Heb. 5:4,5⁴And no man taketh this honor unto himself, but he that is called of God, as was Aaron. ⁵So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee. (Hebrews 5:4‑5).) there needs no proof. They were ministers of the letter; (2 Cor. 3:6⁶Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life. (2 Corinthians 3:6)) their qualification was, that they were of a particular tribe and of a particular family. No stranger, no one, save of the family of Aaron, might approach the altar of the Lord or His sanctuary. (Num. 18:7⁷Therefore thou and thy sons with thee shall keep your priest's office for every thing of the altar, and within the vail; and ye shall serve: I have given your priest's office unto you as a service of gift: and the stranger that cometh nigh shall be put to death. (Numbers 18:7))

It was in mercy to the people that it was so ordered; (Num. 17:12,13¹²And the children of Israel spake unto Moses, saying, Behold, we die, we perish, we all perish. ¹³Whosoever cometh any thing near unto the tabernacle of the Lord shall die: shall we be consumed with dying? (Numbers 17:12‑13).) they could not, they dare not approach unto God, lest they should be consumed by His holiness; therefore the Lord said unto Aaron, “thou, and thy sons, and thy father’s house with thee, shall bear the iniquity of the sanctuary.” The order of the priesthood tended to turn the people from themselves to the priest, as capable of bearing their iniquity. (Ex. 28¹³And thou shalt make ouches of gold; (Exodus 28:13)) But while it gave them comfort in this way, it served to keep them at a distance from God; there was nearness of approach for the priest and Levite, but none for the people; this was the necessary effect of an ordered priesthood on the earth, to keep the people at a distance from God—to keep them without. (Luke 1:10¹⁰And the whole multitude of the people were praying without at the time of incense. (Luke 1:10).) The removal of this distance, is that which was effected by the change of the order of priesthood, which was not the change of one earthly order for another, but a change of an earthly for a heavenly priesthood. The great point which the Apostle presses on the Hebrews, was, “that now as holy brethren, (themselves now consecrated by the Holy Spirit, to God, as Aaron by the anointing oil,) partakers of the heavenly calling, they should turn away their thoughts from the earthly priesthood, to consider the Apostle and High Priest of their profession—Christ Jesus;” (Heb. 3:1¹Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; (Hebrews 3:1).) and then by leading on their minds to His greatness and sympathy, to bring them boldly unto a throne of grace, without the intervention of any other. (Heb. 4:14-16¹⁴Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. ¹⁵For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. ¹⁶Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. (Hebrews 4:14‑16).) After sheaving the inferiority of the Aaronic priesthood in many particulars, the Apostle points to Jesus, as the very High Priest who met our wants; not needing to offer up daily sacrifices, first for His own self and then for the people, for this He did once, when He offered up Himself; and then sums up the matter in this, “we have such an High Priest who is set on the right hand of the Majesty in the heavens;” (Heb. 8:1¹Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; (Hebrews 8:1).) and in verse 4, He turns our thoughts entirely away from an earthly to a heavenly priesthood. “If He were on earth He would not be a priest, seeing that there are priests that offer gifts according to the law;” and further on, He shows the standing of believers, through the new order of priesthood, to be no longer without but within the vail, in the holiest of all. “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which He hath consecrated. for us, through the vail, that is to say, His flesh; and having a High Priest over the house of God, let us draw near with a true heart, in full assurance of faith.” (Heb. 10:19-22¹⁹Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, ²⁰By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; ²¹And having an high priest over the house of God; ²²Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. (Hebrews 10:19‑22).) Here is the virtue and blessing of the change from an earthly to a heavenly priesthood in nearness to God, yen, even advanced beyond it. Aaron could only at a set time, and with many preliminaries, enter into the holiest through the vail that is now rent, the way laid open, and we at all times can come boldly. We need no such means as an earthly priesthood of approach to God. “The hour is come when the true worshippers worship the Father;” and the child needeth no usher into his father’s presence, save Him by whom the father is made known; “for through Him we both (Jews were in the distance of servants before) have access by one Spirit unto the Father.” (Eph. 2:18¹⁸For through him we both have access by one Spirit unto the Father. (Ephesians 2:18).) The highest in office in the Church of Christ, has not more liberty in this respect, than the merest babe; I write unto you little children (παιδια) because ye have known the Father. (1 John 2:13¹³I write unto you, fathers, because ye have known him that is from the beginning. I write unto you, young men, because ye have overcome the wicked one. I write unto you, little children, because ye have known the Father. (1 John 2:13).) The necessary effect of the division contended against, is to obscure this blessed liberty, and to give pre-eminence in standing, as to nearness to God, to the clergy, and thereby setting at a distance the laity. It is the effort of God in the gospel to bring man into confidence with Himself; the end of redemption as to man is, that he is brought back to God. In the law, the priest was looked on as the reconciler of God to man; (Num. 16:46⁴⁶And Moses said unto Aaron, Take a censer, and put fire therein from off the altar, and put on incense, and go quickly unto the congregation, and make an atonement for them: for there is wrath gone out from the Lord; the plague is begun. (Numbers 16:46).) in the gospel, God is the reconciler of man to Himself; and its ministry the ministry of reconciliation. (2 Cor. 5¹³For whether we be beside ourselves, it is to God: or whether we be sober, it is for your cause. (2 Corinthians 5:13)) Whatever, therefore, tends to put anything between man and God, does thereby obscure the grace of the gospel. Nothing is too abject for the mind of man to submit to, if it be spared the irksomeness of continual dependence on God, by looking to a visible order, to think and act for it. (2 Cor. 11:19,20¹⁹For ye suffer fools gladly, seeing ye yourselves are wise. ²⁰For ye suffer, if a man bring you into bondage, if a man devour you, if a man take of you, if a man exalt himself, if a man smite you on the face. (2 Corinthians 11:19‑20).) It is this, as well as the desire of man to lord it over God’s heritage, (1 Peter 5:2,3²Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; ³Neither as being lords over God's heritage, but being ensamples to the flock. (1 Peter 5:2‑3).) which has tended to exalt the Christian ministry into an order; it is this which our Lord would counteract when He says, “Be not ye called Rabbi for one is your master, and all ye are brethren.” (Matt. 23:7,8⁷And greetings in the markets, and to be called of men, Rabbi, Rabbi. ⁸But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren. (Matthew 23:7‑8),) So again the Apostle, “Ye are all the children of God by faith in Christ Jesus; there is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus.” (Gal. 3:27,28²⁷For as many of you as have been baptized into Christ have put on Christ. ²⁸There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. (Galatians 3:27‑28).) The Church itself is God’s clergy, (κληροι) (1 Peter 5:3³Neither as being lords over God's heritage, but being ensamples to the flock. (1 Peter 5:3).) answering to the Levites, whom God had taken to Himself, from among the children of Israel, to minister unto Him instead of the first-born. (Num. 8:17,18¹⁷For all the firstborn of the children of Israel are mine, both man and beast: on the day that I smote every firstborn in the land of Egypt I sanctified them for myself. ¹⁸And I have taken the Levites for all the firstborn of the children of Israel. (Numbers 8:17‑18)., Deut. 10:8,9⁸At that time the Lord separated the tribe of Levi, to bear the ark of the covenant of the Lord, to stand before the Lord to minister unto him, and to bless in his name, unto this day. ⁹Wherefore Levi hath no part nor inheritance with his brethren; the Lord is his inheritance, according as the Lord thy God promised him. (Deuteronomy 10:8‑9).) It is not said of the ministry or offices of the Church, but of the body, “Ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people.” (1 Peter 2:9⁹But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: (1 Peter 2:9).) The Church bears the same relation to the world, that the Levites did. to the Jewish nation; and if we seek for anything analogous to the Levitical priesthood, it is not to be found in the ministry, but in the Church. The body now exercises on earth the function which the head exercises in heaven. It is the body which has the power of intercession, (1 Tim. 2⁹In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array; (1 Timothy 2:9)) and not the minister of it, more than other individuals; it is the body that stands in the gap, is the light— is the salt of the earth: it is the body which is the pillar and ground of the truth, (1 Tim. 3:15¹⁵But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth. (1 Timothy 3:15).) which answers to the priest’s lips, that should keep knowledge: it is the body which offers up the sacrifice of praise to God continually, through Jesus Christ: (Heb. 13:15, 16¹⁵By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name. ¹⁶But to do good and to communicate forget not: for with such sacrifices God is well pleased. (Hebrews 13:15‑16).) it is the body which has the power of binding and absolving. (Matt. 18:17,18¹⁷And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican. ¹⁸Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. (Matthew 18:17‑18).) Let us therefore be very jealous of delegating that to select individuals, which is the portion of the Church at large, lest in any way we infringe on the blessed liberty of the children of God.

“The congregation are holy, every one of them, and the Lord is among them,” (Num. 16:3³And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? (Numbers 16:3).) may now be said without any arrogance; yea, it is only the assertion of the glory of those who are made kings and priests unto God. The presence of God’s Spirit constitutes the Church; and His gift to any individual, alone qualifies him for office in the Church. To own spiritual authority where the Spirit is not, is in fact, as much to disown God, as to refuse submission to any power that He has set up. It was to the praise of the Church of Ephesus, that she had tried them that said they were Apostles and were not, and had found them liars; (Rev. 2:2²I know thy works, and thy labor, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: (Revelation 2:2).) and yet order and office are continually confounded, and arguments and analogies drawn from one to the other, as legitimate and conclusive. Order is a separation of a number of men to certain outward privileges and distinctions, solely derived from a source without them. Office is the application, in a given sphere, of qualifications previously imparted for the one, the simple fiat of authority is all that is required; for the other, strict investigation as to the requisite qualification. As to order, its power is entirely extrinsical, and demanding to be recognized for its own authority, and that of the persons who bear it. Thus, in God’s appointment of an order, no moral, personal qualification was needful to fill it; it was sufficient that a man was lineally descended from Aaron, and the elder son naturally succeeded to the priesthood—as an heir to the title of a nobleman; in such a case to speak against the man, was to dishonor the appointment of God; (Acts 23:3-5³Then said Paul unto him, God shall smite thee, thou whited wall: for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law? ⁴And they that stood by said, Revilest thou God's high priest? ⁵Then said Paul, I wist not, brethren, that he was the high priest: for it is written, Thou shalt not speak evil of the ruler of thy people. (Acts 23:3‑5).) but not so in office in the Church; no authority is competent to appoint any to it who is not qualified by the Spirit for filling it; and it were little short of blasphemy to affirm that the Holy Ghost does appoint those who have not the requisites He Himself has so minutely laid down; or that He first sets apart to an order and then qualifies for it. “If a man desireth the office of a bishop, he desireth a good work; a bishop then must be blameless,” &c. (1 Tim. 3:2²A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach; (1 Timothy 3:2).) What then must we gather from this special enumeration of the qualifications, but that where they were not, there the office was not. It is the ministry of the Spirit—God allows not of mockeries; and there is no such thing in the Church as respect for an office, apart from him that fills it. In the world, on the contrary, there is God’s order of civil government, and respect is due to it, totally independent of the character of the person; “The powers that be, are ordered of God.” (Rom. 13:1¹Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. (Romans 13:1).)

The change in dispensation, is from the letter to the Spirit; and this is properly called a spiritual dispensation, because, that in it the Holy Spirit is sovereign, during the absence of Jesus, to glorify Him; He is the director of its ministries, as well as giver of joy: He is the other comforter, to perform all the functions of the one who was gone away. The great point is, that He shall not be hindered; but surely an ordered ministry, going back to the letter, does tend to hinder His functions and to obscure His glory. Of such a ministry, the world can take cognizance, such it will honor, and impute that to man’s abilities and eloquence which alone belongs to the Spirit. Of Him it is said, “whom the world cannot receive because it seeth Him not, neither knoweth Him.” (John 14:17¹⁷Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. (John 14:17).) And therefore that the Christian ministry should be of honor in the world, at once proves that its very character is forgotten; and just in proportion as it has become reputable, has it ceased to be powerful; whatever of real power there may be in it, has been given to man and not to God. Power must be owned because felt; and the question “by what authority doest thou these things, and who gave thee this authority?” (Matt. 21:23²³And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what authority doest thou these things? and who gave thee this authority? (Matthew 21:23).) what is it, except the acknowledgment of power but refusal to own it without order, even the order of man, that is, the sanction of human appointment? The inconveniencies to be apprehended from giving freedom to the Spirit of God to act, are nothing to be compared to the positive evil of shutting Him out by a fleshly order; it may be, that people love to have it so, but it necessarily blinds to the real state of our spiritual destitution,

In the ministry of the Spirit there are two distinct departments, that which is within the Church and that without. It is indeed true, that the same individual may be, but it is not necessarily, qualified for both; but the ministry of the pastor would not be required in the world, nor that of the evangelist in the Church. The command is— “Go and preach the gospel to every creature”—here is the evangelist sent forth into the world; “Not forsaking the assembling of ourselves together,”—here is the Church “come together in one place,” The first and necessary qualification of the evangelist is, for himself “to have been reconciled to God, and to have had put in him the ministry of reconciliation.” (2 Cor. 5) “We believe, and therefore do we speak.” “Let him that heareth, say, come.” The office itself would legitimately lead from place to place, it would require one to endure hardship, to be instant in season and out of season; continually pressing God’s message on unwilling hearers; “whether they will hear, or whether they will forbear.” Its end is answered in the ministry of an individual, though it was the Lord’s grace to send His disciples out by two and two, and the Apostles’ practice to follow, in this respect, His example. The evangelist sent into the world must necessarily need support, “for the laborer is worthy of his hire;” but this he is not to expect from the world, but from those who are worthy. (Matt. 10:11¹¹And into whatsoever city or town ye shall enter, inquire who in it is worthy; and there abide till ye go thence. (Matthew 10:11).) He is necessarily much cut off from a worldly occupation, in going from city to city, and place to place; and therefore it would be matter of wisdom, to determine how far he should be employed in the things of this life. It is the only office that is necessarily rendered dependent on the bounty of others, and if he can exercise his ministry freely, so much greater his blessing, so much is one stumbling stone removed out of the way The danger of the office is, that it has to do with the world; there is much room for carnal excitement, and the office itself, is in honor among men. Hence the reason that the character of the Christian ministry has much more tended to this than to that within the Church, which is more unobtrusive, and is not of honor among men, though highly honored in the sight of the Great Head of the Church. To the world the evangelist speaks with conscious authority; he delivers a message from God, the rejection of which is the rejection of God. He is God’s ambassador; and the consciousness of God in the ordinance of preaching, is its only real power. It is the “foolishness of preaching” which demonstrates the power and wisdom of God.

With respect to the ministry in the Church, it is not as that of the evangelist, migratory, but stationary. It does not necessarily prevent a man from exercising a worldly calling, because in fact, it does not depend upon the energy of an individual, but brethren meet together to edify one another, according to the power of the Spirit among them. Here it is that every one should be “swift to bear, slow to speak.” Here there is no direct assumption of authority; he who speaks, should speak as the oracles of God, throwing himself on the judgment of the spirit in the Church. “I speak as unto wise men, judge ye what I say.” The ministry will be of a more discriminating character, according to the state of the Church—at one time calling for exhortation with all long-suffering; at another, even sharpness of rebuke with all authority. Here is less room for excitement, and a continual call for self-denial in bearing one another’s burdens. It is here also, that any gift, the least as well as the greatest, may be exercised; the healthy state of the body depending on each member being in its right place, and performing its functions aright. There should be no hindrance to any to speak: “if any speak,” provided in the judgment of the Church it be in the Spirit, unto edification, and not in the flesh; many might be the seasonable words of a brother to others, who might by no means be qualified to go forth and preach the gospel. They are willing hearers waiting upon God to teach them: “Let one speak, and the others judge.” (1 Cor. 14:29²⁹Let the prophets speak two or three, and let the other judge. (1 Corinthians 14:29).)

The very sphere of the ministry does not render a maintenance a matter of necessity, and there is no reason why the most highly gifted might not be the least advanced in the world. In a word, the ministry of the Church is in the hands of the Spirit in it; and the departure from the simplicity of Christ in this instance, has led the Church to look for its edification to a hired teacher without it; Church offices, Pastor, Teacher, Elder, ought not to be recognizable by the world, and give a man any standing in it, they are of the Spirit for the edifying of the body; rare indeed is the grace which qualifies for them. The character. in which the Lord delights to present Himself to His people, is that of the great and good shepherd— “the bishop and shepherd of our souls.” What a high office therefore, in the Church is the pastoral! truly it does command our esteem and honor. But how poor is our conception of its extent if we confine it to mere teaching; what watchfulness, what tenderness, what care, what largeness of heart, is necessarily comprised in the qualifications for this office. It is not those who are most ready to speak, but those who are marking the walk of the sheep, comforting the feeble-minded, repressing the forward, healing variances, bearing with the weak, qualities utterly beyond the world’s knowledge, who are most truly filling the office. This indeed would be the place of all, who, in the Church, are called to watch over one another; (1 Thess. 5:14¹⁴Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men. (1 Thessalonians 5:14).) but specially of those who took the oversight of the Church, not by constraint or filthy lucre, but as being examples of the flock. Who is sufficient for (his, but he who is living in constant self-denial, and has only one aim—the glory of the Lord? Oh that men would learn, that to be high in office under Christ, is to be nothing in the world: that their labor is not, and cannot, be appreciated by it, but “is not vain in the Lord.”

Among the evils which have arisen to the Church, from the attempt to unite the two departments of the ministry in one man, may be noticed first of all, the undervaluing of the pastoral office. Almost all systems that have been formed by men, have been looked upon as a more or less extensive sphere for preaching the gospel; and hence almost all stated ministry has become properly that of the evangelist. The Church is not fed; believers are not built up on their most holy faith, because the heart of a minister is more called forth in its sympathy to those who are dead in trespasses and sins, than to those who are converted. If indeed, there be a heart burning with love for souls, and God has given him wisdom to win them, let him take the large sphere that is set before him— “Go ye into all the world and preach the gospel.” But it must not be forgotten that, whilst the Lord Jesus would have the gospel preached to every creature, that He Himself “loved the Church, and gave Himself for it, that He might sanctify and cleanse it with the washing of water by the word.” (Eph. 5:26²⁶That he might sanctify and cleanse it with the washing of water by the word, (Ephesians 5:26).) Answerable to this, is the ministry in the Church; and in order to it, all the gifts severally directed, “as the Spirit listeth,” are needful. The Lord did not intend His Church to depend upon the gift of any one man, but gave her all the gifts for common profit. “All things are yours, Paul, or Apollos, or Cephas.” The Church is the school where believers are to be taught “how they ought to walk to please God.” The good shepherd first seeks out that which is lost, and then puts it into the fold to be guarded and fed. And whilst this is neglected, it cannot be expected, that even the work of the evangelist can be carried on in power, since he is not able to point to the Church as not of the world, and from the neglect of the means, there must be a want of that, which is of great power in commending the truth, the personal holiness of those who preach it. (1 Thess. 2:10¹⁰Ye are witnesses, and God also, how holily and justly and unblameably we behaved ourselves among you that believe: (1 Thessalonians 2:10).) Surely, after means have been multiplied, but with very little corresponding result, we ought to examine whether we be right in principle. And the question, whether departure from the simplicity of Christ in the work of the ministry, is not the cause of the present low state of Christianity, is one which ought to be gravely weighed.

Another evil which has resulted from confining the ministry to a single individual, and universally merging all offices in one, has been the positive hindrance to the Spirit. Whatever gifts he may have given in any congregation, are hidden or restrained, because they cannot be exercised, except in disorder. This has much tended to division; any gift restrained is, through the infirmity of the flesh, apt to be valued beyond its worth. Permission for its exercise, God has given in the Church; and where there is this liberty, occasion for the puffing up the flesh is taken away; man is taught his own ignorance by speaking before those who are wise.