CHAPTER V.

THE CHURCH ΤΟ BE INSTRUCTED THROUGH THE INSTRUMENTALITY OF MINISTERS OF THE WORD.

If there be one point which can be assumed as common ground to churchmen and to dissenters professing the religion of Christ, it may be supposed to be the indispensableness of a ministry to the existence of a complete church for the performance of sacred rites and the exposition of Scripture. Such an order of men is evidently instituted in the word of God, and the institution has been preserved without interruption in the apostolic and every succeeding age. But what is more to our purpose in the dispute with dissenters believing in the Scriptures, they all countenance the institution of a ministry by their practice. Though all do not approve the administration of sacraments, yet there are none, I believe, who do not enjoy pastoral instruction. But notwithstanding this outward evidence of facts, there is an appearance of such contradiction and inconsistency occasionally in theory, that it is prudent to guard against laxity and error of opinion, by a strict assertion of our proposition.

We will briefly advert to the arguments for the establishment of a ministry, and slightly notice those declarations of dissenters which have rendered this precaution expedient and useful.

That the unbeliever is to be converted partly by ministerial agency, is a fact too evident to be questioned the whole system of evangelizing the world proceeds upon it. It was by the ministry of the Saviour himself, and of his forerunner John the Baptist, that the light of the gospel first shone forth in its splendour. The Apostles were appointed to carry the lamp of truth to their own countrymen, and afterwards to the benighted heathen: and it was the command of the divine Founder of our religion that the gospel should be preached to every creature. But it is not only to the conversion of men that the labours of a ministry are intended to be exclusively directed; they are designed equally for the edification of the faithful. And the design is strongly marked on the pages of Scripture, and clearly perceptible in the practice of the church from its institution downwards. The canonical Epistles are all examples of instruction afforded by christian teachers to those who had been converted to the faith; and they contain many revelations of the purpose of the Saviour being in accordance with such a practice. It will be sufficient, on a point so undisputed, to adduce some of the most striking passages. One which for its pertinency well deserves a foremost rank, is contained in Eph. iv. "When he ascended up on high, he led captivity captive, and gave gifts unto men. And he gave some apostles, and some prophets, and some evangelists, and some

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pastors and teachers, 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 fulness of Christ; that we henceforth be no more children tossed to and fro, and carried about with every wind of doctrine, but may grow up into him in all things, which is the head, even Christ." The passages in Rom. xii. 3-8, and 1 Cor. xii. 28, 29, are of a kindred character. The different ministerial functionaries there referred to are evidently represented as labourers in the vineyard of the church. "I say to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God has dealt to every man the measure of faith. For as we have many members in one body, and all' members have not the same office; so we, being many, are one body in Christ, and every one members one of another. Having then gifts 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, &c." "And God hath set some in the church, first apostles, secon-' darily prophets, thirdly teachers, after that miracles, &c." There cannot be a question that the elders spoken of in Acts xx. 28, and in 1 Pet. v. 2, were instructors of the converted. They were overseers or bishops of the church, who were to feed their flocks and the church of God which he hath purchased with his blood. Equally impossible is it to

entertain a doubt of Timothy and Titus being designed to further in the knowledge of the gospel congregations and individuals who had professed their belief in the Saviour of mankind. "If thou put the brethren in remembrance of these things," says St. Paul to the former (Tim. iv. 6), "thou shalt be a good minister of Jesus Christ." And the second chapter and part of the third of the Epistle to Titus consist almost entirely of charges respecting the topics of his doctrine to the churches in Crete. The same Epistles, more particularly the first addressed to Timothy, bear very unequivocal testimony to the functions of a bishop or overseer of the people as pastor of the lambs of Christ. A bishop was to be " apt to teach, and one that ruleth well his own house, having his children in subjection with all gravity. For if a man know not how to rule his own house, how shall he take care of the church of God?" 1 Tim. iii. 2, 4, 5, and Heb. xiii. 7, 17: 1 Thess. v. 12: 1 Cor. xvi. 16, are all so many evidences of the word being ministered to the saints, and of the attention and respect that are due from them to those who thus provide them with spiritual sustenance. "Remember them who have the rule over you, who have spoken unto you the word of God, whose faith follow.-Be not carried about with divers and strange doctrines.-Obey them that have the rule over you and submit yourselves, for they watch for your souls as they that must give account." (Heb. xiii. 17.) "And we beseech you, brethren, to know them which labour among you and are over you in the Lord, and admonish you; and to esteem them highly in love for their work's sake." (1 Thess.

v. 12.)

"And I beseech you, brethren, (ye know the house of Stephanas, that it is the first-fruits of Achaia, and that they have addicted themselves to the ministry of the saints,) that ye submit yourselves unto such and to every one that helpeth with us and laboureth." (1 Cor. xvi. 16.)

Such are the authorities of Scripture; and if any ulterior evidence were wanted of the intent of the perpetuity of an order set apart to tread out the corn of truth, we might appeal both to the promise of the Saviour to assist his ministers to the end of time, (Matt. xxviii. 20,) and to the invariable custom of the church in all ages.

The concluding words of St. Matthew's Gospel have been variously understood, yet their true import is sufficiently ascertainable. (See Note I.) With regard to the primitive practice of the church, the Epistles of Clement of Rome, Polycarp, and Ignatius, are ample testimonies. These documents are not only instances of instruction conveyed to the believer by means of a human ministry, but they contain also internal evidences of the appointment of such an agency.

Did we intend an elaborate proof of the necessity of a ministry in the constitution of every church, for the purposes of edification, we might confirm the assertion by the remaining branch of our triple argument mentioned in the second chapter-the reason of the case. Every Christian of education is aware of the utility of learning towards a right interpretation of Scripture. And as truth is of the greatest importance, it is evidently useful that some men should devote their time and talents to the