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must be regarded as an act of favour, while the appointment exercises both our humility in the habit of submission to men of like infirmities with ourselves, and our love in this cementing bond of reciprocal interest.* "Thus every step in the way of our salvation hath on it the print of infinite majesty, wisdom, and goodness; and this among the rest, that men, sinful weak men, are made subservient in that great work of bringing Christ and souls to meet; that by the foolishness of preaching" (or what appears so to carnal wisdom) the chosen of God are called, and come unto Jesus, and are made wise unto salvation; and that the life which is conveyed to them by the word of life in the hands of poor men is by the same means preserved and advanced."†

The power by

The most comprehensive view of the Christian Ministry is given in Ephes. iv. 7-16. The grandeur of its introduction is marked to have been long before prefigured by the glorious descent and ascent of Jehovah upon Mount Sinai. Its original grant and institution is traced to the mediatorial work of the Son of God. It is set forth as the fruit of his care, love, and bounty to his Church. which he acquired this gift for his "descent into the lower parts of the of humiliation, suffering, and death. The proximate cause of its actual communication was his subsequent exaltation to his Mediatorial throne; when "he that descended ascended up far above all heavens, that he might fill all things." The pre-eminent character

Church was his earth"-his work

* Calvin's Instit. Lib. iv. c. iii. 1. Compare Leighton's Exposition of Isaiah vi. 3. Works. Vol. ii. 406, 407, Jerment's edition. † Leighton on Peter v. 2.

Compare Psalm lxviii. 7—18, with Ephes. iv. 8-10.

of this gift appears in the diversity of offices into which it is distributed ("apostles, prophets, evangelists, pastors, and teachers"); in the important ends for which it was ordained (the advantage of the Church, till it be completed, as one body, under one head); in the rich supply of spiritual blessings both in the deliverance from various threatened evils, and in the closer union and mutual edification of the whole body "growing up into their glorious Head." We cannot well conceive a more entire view that could be given of this institution, nor one that more decisively marks its Divine original.

The subject also affords a striking view of the Unity of Will and Purpose with which the Sacred Persons in the Godhead administer the Government of the Church. To each of them is this holy office traced as its fountain head: "All things are of God, who hath given to us the Ministry of reconciliation."* Yet was it also, as we have seen, the gift of his exalted Son-promised to the Church before his departure from the earth,† communicated as the first act of his glorious power in filling all things, and sealed in every instance by his commission conjointly with his Father.§-At the same time the character of this office is emphatically the "the Ministration of the Spirit." It is his authority that calls to the work,¶ his guidance that directs in it,** and his influence that supplies the needful furniture of gifts and graces.†† Thus are the institutions of the Gospel illustrative of its deeper and more mysterious doctrines. "There

are diversities of gifts but the same Spirit. And there

* 2 Cor. v. 18.
Psalm lxviii. 18.
¶ Acts xiii. 2.

Matt. xxviii. 19, 20.

§ Gal. i. 1. **Acts xvi. 6, 7.

|| 2 Cor. iii. 9.8 †† 1 Cor. xii. 9.

are differences of administrations, but the same Lord. And there are diversities of operations, but the same God which worketh all in all.”* Thus are the three Persons in the Godhead severally and distinctly glorified. The Ministry of the Church has an equal concern and dependence upon each, and owes equal honour and service to each. Tracing therefore this sacred institution to the footstool of the eternal throne, with what prostration of soul should we bind ourselves to its solemn obligations! What less can any of us say than with the Evangelical Prophet-"Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, the Lord of Hosts!" One cannot wonder to see the "chiefest of the Apostles" unable to express his overwhelming sense of the responsibility of his work-"Who is sufficient for these things?" Who, whether man or angel, is sufficient" to open "the wisdom of God in a mystery”—to speak what in its full extent is "unspeakable"-to make known that which "passeth knowledge,❞—to bear the fearful responsibility of the care of souls. Who has skill and strength proportionable? Who has a mind and temper to direct and sustain so vast a work? Can any man be found par negotio? Who is sufficient? If our Divine Master had not himself answered this appalling question, by his promise" My grace is sufficient for thee;"§ and if the experience of faith did not in some measure enable us to prove that "our sufficiency is of God;" who would be found, with an enlightened apprehen

66

* 1 Cor. xii. 4-6.
§ 2 Cor. xii. 9.

† Isa. vi. 5.

|| 2 Cor. iii. 5.

‡2 Cor. ii. 16,

sion, to enter upon such an awful service, or, when entered, to continue in it?

But how solemn is the sanction-infinitely above all human authority-stamped and engraven upon the sacred office! And how tremendous the guilt of rejecting its commission!" He that heareth you, heareth me; and he that despiseth you, despiseth me ; and he that despiseth me, despiseth him that sent

me."*

CHAPTER II.

THE DIGNITY OF THE CHRISTIAN MINISTRY.

Christian Ministry has

dignity far above any The institution that was

THE Divine original of the already opened a view of its earthly honour or elevation. introduced into the world, and confirmed to the Church, with such solemn preparation—that is conversant with the interests, and entrusted with the charge, of immortal souls--that is ordained as the main instrument for the renovation of the world, and the building up of the Church-cannot be of inferior eminence. The office of "fellow-worker with God" would have been no mean honour to have conferred upon the archangel nearest the everlasting throne. It formed the calling, the work, and the delight of the Lord of glory during the last years of his abode upon earth, and was established by himself as the standing ordinance in his own Church, and the medium of the revelation of his will to the end of time.

Not

* Luke x. 16.

† 1 Cor. iii. 9. 2 Cor. vi. 1.

that he called his ministers,' as the judicious Calvin has observed, 'into the function of teaching, that, after they have brought the Church under, they may usurp to themselves the government. but that he may use their faithful diligence to associate the same to himself. This is a great and excellent thing for men to be set over the Church, that they may present the person of the Son of God.'* The dignity, however, of the sacred office belongs to a 66 kingdom that cometh not with observation"- 66 a kingdom not of this world."t It is distinguished therefore not by the glitter of outward shew, but by results connected with eternity, and productive in their present influence of happiness, far more solid and permanent than lies within the grasp of men to attain, or to communicate. It has been well remarked to be the highest dignity, if not the greatest happiness, that human nature is capable of here in this vale below, to have the soul so far enlightened as to become the mirror, or conduit, or conveyer of God's truth to others.'§ The right consideration, however, of this high elevation, so far from fostering a vain-glorious spirit, has a direct tendency to deepen self-abasement and reverence. Can we help recoiling from so exalted an office-from handling such high and holy things? What! We to convey life who ourselves are dead! We so defiled, to administer a service so pure, so purifying! "Woe is me"-said one of old, in contrasting this honour with his personal meanness, "for I am undone; for I am a

*Calv. on John iii. 29.

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† Luke xvii. 20. John xviii. 36. The honourable designations of the sacred office are beautifully illustrated in Burnet's Pastoral Care, ch. 1. Compare also, Chrysostom De Sacerdotio, book iii. and Gregory Nazianzen's Oration, appended usually to Chrysostom.

§ Mather's Student and Pastor, p. 161.

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