gri and cheerless than be It is then conclude our in dms as the vers have wull them to delineate stars-When a Christi wed, either to his hour in the present

brings on a crisis in the b e is the pair. No event that col ty in greater peril D

fly bed from this circum

that an argument ha

popular election to

the expediency of using it. It mus
surprinciples, as dissenters a

Jare not unfequently been brought in as the pastor is rem to which the church is brough with the great importance of pr her that their individual conduct of the society-They should w mes what objects should direct th that they should unite in their view nl beet; they should seek for a w with pleasure, and who is likely to prove att composed either exclusively of the s members, should be appointed to kout fe a candidate. The committee sh dict and esteemed ministers in the neigh dcute church, to nominate any person or , who may be best acquainted with the Just may be eligible as its future pasto a person out of natural affection or frie ps to be a relative or acquaintance, with r and general qualifications, is a most crim the severest reprobation. In some cases un s are given from a lust of patronage...... curs iself as it respects particular individuals, fo wa care, or their testimonial to a person, is so eas rinitely given, that it really stands for n

the application is made should remem

.

these are thrown overboard in the attempt to remove the minister from the helm: yes; and there are those who have fallen as the victims of disaffection, and whose hearts have been broken by the unchristian conduct of their people" (A Letter in the Evangelical Magazine, 1839).

Here, then, we have one picture of man's appointment to ministry; and it would be easy, by copious extracts from all sorts of publications, in the same quarter, to make the picture far more melancholy and repulsive. These are the evils of popular elections, and of the democratic elements most unlawfully introduced into the church, instead of the sovereignty of God himself—but take the other class of evils which are quite of an opposite nature, and such as we see in the Establishment, and then we shall comprehend how "the religious world," in its two hemispheres, is tormented by plagues peculiar to its opposite regions. In the congregational system it is democracy, and the evil passions of the electing multitude. In Popery and in the Establishment, the people are effectually repressed the authoritative voice of patronage, whether of ecclesiastics or laymen, appoints the clergyman to his charge, and the people, unconsulted and disregarded, submissively receive the ecclesiastical ruler and teacher provided for them by a stranger, who in most cases attends only to his own wishes and interests. The scenes described in "the Church Members' Guide" can never therefore occur in the Romish or Anglican communions: but, in lieu of them, we have very frequently the pastor incompetent for his office, ignorant of the Gospel, or openly and avowedly opposed to all evangelical doctrine; often worldly, voluptuous or avaricious, careless of the feelings and wishes of his pious parishioners; sometimes scandalously immoral and irregular in his life; and not unfrequently absenting himself wholly from his parish, and consigning all his pastoral cares to an ill-paid and neglected curate. These things are notorious, and many other evils besides these, too well known and acknowledged to require description. What is to be done in the calamities of such a ministry" as this, and how is this other form of evil to be met? To destroy patronage and the arbitrary appointments to the pastorate would be to destroy the church in which patronage prevails: and indeed wherever human ministry is established there is only a choice of two evils-either the democratic or the despotic origin of the pastoral office, each accompanied with its peculiar corruptions, and each tormented by its own inbred and inevitable maladies. In the despotic form of ministry, bad teachers and bad livers will ever be prominent; and that not merely as an accidental circumstance, but as an inalienable characteristic of the system: nay, we may say with confidence, that the constant tendency of such a system is to generate corruption, both in doctrine and manners; that in long periods corruption will exceedingly prevail : and that it would be universal and beyond the reach even of a partial remedy, but for the occasional revival of a deeper religious feeling the minority of the clergy, backed by the clamour and discontent

41

of the multitude, and therefore for a while making head against the accumulated corruptions of a secular and ignorant priesthood. What then is the remedy proposed by the clergy themselves? none other than that which we find in the 26th article of the church of England." Although in the visible church, the evil be ever mingled with the good, and sometimes the evil have chief authority in the ministration of the word and sucraments; yet, forasmuch as they do not the same in their own name, but in Christ's, and do minister by his commission aud authority, we may use their ministry, both in hearing the word of God, and in receiving the sacraments-neither is the effect of Christ's ordinance taken away by their wickedness.” And thus do the clergy comment on the article: "If a sermon should differ from what a Gospel sermon should be, men will determine that Christ could have had nothing to do with its delivery. Now this, we assert, is nothing else than the deposing Christ from the ministry assigned him in our text (Heb. viii. 2). We are far enough from declaring that the chief minister puts the false words into the mouth of the inferior. But we are certain, as upon a truth which to deny is to assault the foundations of Christianity, that the chief minister (Christ) is so mindful of his office, that every man who listens in faith, expecting a message from above, shall be addressed through the mouth, aye, even through the mistakes and errors of the inferior. And in upholding this truth, a truth attested by the experience of numbers, we simply contend for the accuracy of that description of Christ which is under review. If, wheresoever the minister is himself deficient and untaught, so that his sermon exhibit a wrong system of doctrine, you will not allow that Christ's church may be profited by the ordinance of preaching, you clearly argue that the Redeemer has given up his office, and that he can no longer be styled a minister of the true sanctuary. There is no middle course between denying that Christ is the minister, and allowing that whatever the faulty statement of his ordained servant, no soul, which is hearkening in faith for a word of council or comfort, shall find the ordinance worthless and be sent empty away. When every thing seems against the true followers of Christ, so that on a carnal calculation, you would suppose the services of the church stripped of all efficacy, then by acting faith on the head of the ministry, they are instructed and nourished; though in the main, the given lesson be falsehood, and the proposed sustenance little better than poison" (Melvill's Sermons, Vol. i. Serm. ii).

From this statement we learn, that it is immaterial to believers whether" an ordained minister" preach truth or falsehood, the Gospel or heresies; whether he rightly divide the word of truth or administer to them doses of spiritual" poison"-that false doctrine of any sort is only a mean to elicit more faith in believers who, fr the false doctrine, must derive "instruction and nourishment"if ordained ministers should habitually preach Socinian or P views it could matter not, because truth and falsehood, the Go and that which is opposed to the Gospel, Chris and Antich

42

light and darkness, are all one "to faithful followers of Christ." That faith is not of necessity nourished by hearing the word of God, for the word of Satan will serve this purpose also; and that if only the minister be an “ordained servant of Christ," it is the privilege of believers to derive instruction from his preaching, however false, heretical, and pernicious it may be !

Thus teach those whose system requires that poison should be accepted for wholesome food; but the apostle says otherwise.

Though we, or an angel from heaven, preach any other Gospel unto you than that which we have preached unto you, LET HIM BE ACCURSED, as we said before, so say I now again, If any man preach any other Gospel unto you than that ye have received LET HIM BE ACCURSED."

CONCLUSIONS.

1. MINISTRY in the New Testament, as it relates to the church, is service of the saints to God, and to one another.

2. Ministry in the New Testament is not the execution of duties by a clerical body.

3. Ministry is not confined to teaching and to preaching.

4. A Christian can be much exercised in the ministry, without ever preaching or teaching.

5. All the redeemed children of God are in a condition to be God's ministers, if the Spirit that has sanctified them endow them for office.

6. And when they are so endowed, man can add no authority to the endowment.

7. Nevertheless, it is the duty and privilege of the saints to sustain, by their prayers and their love, all those who are in service. 8. It is not necessary that a believer who has been raised up to ministry, should be inducted, elected, or appointed to office by any act of man.

9. The Spirit divideth ministry to every man severally as he wills. 10. The Holy Spirit is author and distributor of ministry in the church of God.

11. There were all sorts of ministry in the churches at Rome, Corinth, and Ephesus.

as

12. Paul, in speaking of the elders, distinguishes some "labouring in word and doctrine" (1 Tim. v. 17), therefore some elders did not labour in word and doctrine.

13. Rule, presidency, or superintendence amongst believers, is not necessity connected with labouring in word and doctrine.

1. Ministry, teaching, exhorting, ruling, are spoken of by the le as different gifts (Rom. xii. 8).