But let the remembrance of this sacred dignity give a deeper tone of decision to our ministrations—“ a Pastor'—remarks Bishop Wilson—should act with the dignity of a man, who acts by the authority of God.' And this is the true Scriptural standard of our work-❝ As we were allowed of God"—said the great Apostle" to be put in trust with the Gospel," (the highest trust that ever could be reposed in man) “even so we speak; not as pleasing men, but God, which trieth our hearts."? Let it also connect itself with its most responsible obligations-that we disgrace not the dignity—that we live under the constraint—of our high calling-" Ye are the salt of the earth.—Let not the salt lose its savour. Ye are the light of the world.-Let your light shine before men -are the impressive exhortations of our Great Master.3“Neglect not ”—said the great Apostle-❝ the gift of God that is in thee: stir it up" with the daily exercises of faith, self-denial, and prayer. Quesnel observes 5 -What courage, what boldness, what freedom ought the dignity of the Ministry to give a bishop or priest; not for his own interests, but for those of the Church, not through pride, but fidelity; not while he employs carnal means, but while he makes use of the armour of God.' ‹ The moment we permit ourselves to think lightly of the Christian ministry, our right-arm is withered; nothing but imbecility and relaxation remains.' But let the weight of this dignity be relieved by Evangelical encouragement—The 1 Sacra Privata. 2 1 Thess. ii. 4. 3 Matt. v. 13—16. See an awakening appeal in the conclusion of Bishop Taylor's first sermon on the Minister's duty in life and doctrine. Works, Vol. vi. 4 1 Tim. iv. 14. 2 Tim. i. 6. 5 On 2 Cor. iii. 8. Comp. Daven. in Col. i. 1. 6 Hall on the Discouragements and Supports of the Ministry, p. 51. ministration of the Spirit and of righteousness constitutes the chief glory of the evangelical economy. "Therefore," says the Apostle, after an exhibition of its preeminent excellency-"seeing we have this ministry "so richly endowed, so freely vouchsafed“ as we have received mercy, we faint not.” 1 A sense of the dignity of our office — accurately formed, carefully maintained, and habitually exercised is therefore of the highest importance. elevates the standard of Christian consistency even in the prospective consideration and choice of the work. For what is unsuitable to the Ministerial character is obviously unsuitable to the probationer for the Ministry. In the actual discharge also of duty, the mind will thus be excited to a more solid and devoted consecration; and the whole man will be gradually formed in this heavenly mould-exalted, not elated. Dignity of character will thus correspond with dignity of station. The "office" will be "magnified" 2 in perfect harmony with the lowliest humility—and indeed never more eminently displayed, than in the exercises of genuine humility; while the man invested with these high responsibilities sinks in the dust as an "unprofitable servant." 3 1 2 Cor. iv. 1. 2 See Rom. xi. 13. 3 The views of Philip Henry were truly worthy of his high office. Thus he wrote on the day of his ordination—" I did this day receive as much honour and work as ever I shall be able to know what to do with. Lord Jesus! proportion supplies accordingly.' Two scriptures he desired might be written in his heart. 2 Cor. vi. 4, 5. and 2 Chron. xxix. 11. And so influential were these views in maintaining a course of deep-toned humility,' that he laid himself out with as much diligence and vigour,' in a very contracted sphere, as if he had the oversight of the greatest and most considerable parish in the country.'-P. Henry's Life, (Williams's Edition) p. 38; which Dr. Chalmers has justly characterized, as 'one of the most precious religious biographies in our language.' Oh! for a large supply of such Ministers in every department of the Church of God! CHAPTER III. THE USES AND NECESSITY OF THE CHRISTIAN • BECAUSE the nature of things consisting, as this doth, in action, is known by the object whereabout they are conversant, and by the end or scope whereunto they are referred; we must know that the object of this function is both God and men: God, in that he is publicly worshipped of his church; and men, in that they are capable of happiness by means, which Christian discipline appointeth. So that the sum of our whole labour in this kind is to honour God and to save men. 1 The Ministry of the word was ordained for the planting and watering 2 of the Church. The epistles were written to the respective churches, which had been planted by the preaching of the gospel-to supply the place of an oral ministry-to reduce them to church order and unity-to confirm them in Christian steadfastness, and to advance them to Christian perfection. The several individuals also addressed were the fruits of the Christian ministry. Timothy, Titus, and Philemon appear to have been "begotten in Christ Jesus," through the ministry of Paul; as were probably "the elect lady and her children," and the beloved Gaius, "the seals of the apostleship' of John. 3 1 Hooker, book v. 76. The Divine purpose respecting the Church most harmoniously combines these two ends, "I will place salvation in Zion for Israel my glory." Is. xlvi. 13. 2 See 1 Cor. iii. 6. 3 See the inscriptions to the several epistles to these individuals, and Philemon 19. Thus has this Divine institution regard to the continual progress of the church, both in its collective body and in the several states of its individual members. It was given "for the perfecting of the saints, for the edifying of the body of Christ."1 There was not only a foundation to be laid, but a building to be raised. Elementary truths were to be carried to perfection. Constant superintendency was needed even in the most flourishing churches. The administration of the word was the appointed remedy to "perfect that which was lacking in the faith" of the Thessalonians. 3 Peter wrote his second epistle to those that "were established in the faith;" yet "he would not on that account be negligent to put them always in remembrance of these things." For the same reason the beloved disciple wrote to the church; “not ”—said he—" because ye know not the truth, but because ye know it.” 5 The general uses of the Christian Ministry are therefore sufficiently obvious. It is the appointed channel of communication from the head to the body in its several members, by which the spiritual life is first imparted, and subsequently maintained with increasing influence of consolation and fruitfulness. Its more specific uses may be readily collected from the various scriptural illustrations of the office-each bearing a relation to the nature of the ministration, and the necessities of those ministered unto. If the church be called a flock, the Minister is the pastor to "seek that which is lost-to strengthen the diseased -to heal the sick-to bring again that which was driven away; in a word, to shepherd the flock in all the exercises of tenderness, consideration, and care, 1 Eph. iv. 12. 3 See 1 Thess. iii. 10, 11. 2 Comp. 1 Cor. ii. 6. Heb. vi. i, 2. 51 John ii. 21. 66 that connect themselves with this endearing character.1 If the family of Christ be an household, the Minister is "the faithful and wise steward," who dispenses the provision of the house according to the necessities of its several members. If the Church of God be a city, he is the watchman to wake and warn slumberers of their peril. If it be a husbandry, he is the labourer," to plant and water the soil-to cleanse the earth-to watch the growth of the plant-and instrumentally to bring forward the harvest. If it be a building, he is the " Master-builder,"5 to build upon the "sure foundation" lively stones- -a spiritual house" growing into an holy temple of the Lord, builded together for an habitation of God through the Spirit."6 If there be a treaty of peace to be negociated between the Majesty of heaven and a world of rebels, he is the ambassador, entrusted with "the Ministry of reconciliation;" and praying them in Christ's stead—" Be ye reconciled unto God." 7 We do not limit the infinite extent and power of the Divine operations, when we speak of the necessity of the Christian Ministry. These uses of the sacred institution are not and cannot be necessary to God, as if he were unable to work without them. But they are such as he has appointed and made necessary in the constituted order of means, for the accomplishment of his own purposes of mercy to the world. His sovereign pleasure has ordained this first link of means in the chain of salvation, so that without a Ministry there should be no hearing of the word-consequently no faith in the only Saviour of whom it speaks-no calling upon his name—no |