THE greet question in connection with a man’s ministering in the congregation of the saints is this— “Does he correctly communicate the present thoughts of the Divine, mind as to themselves to those to whom he speaks?” With whatever lisping or stammering a man may speak in the assembly of the saints, I shall, I trust, never be displeased with the matter, while I can say, “That man has evidently laid home upon the consciences of these people the very truth GOD saw they needed,” nor stand in doubt of the speaker while I see that, in the deep sense of weakness, he has spoken not to please himself, but only for the sakes of the Lord and the brethren.
The Ministry of the Word is a very broad subject; and at present, I only attempt a few remarks upon it for present practical benefit.
As to the speaker there are just two points to which he his peculiarly to look, viz. First, “The mind of GOD as in present exercise about those present,” and Secondly, “The communicating to the hearers the truth GOD would place before them.”
On the first of these points (GOD’s present mind about the persons present), it must be remembered that GOD is dealing with us as a physician to heal us, and his way is not to communicate to us his thoughts about our present state, so much as, perfectly apprehending that state, to minister such truth and such discipline to us as will remedy the disease. I see great mistake among many in this; they think that if they could but know all GOD’S thoughts about their own present state, they would easily remedy all the evil, and that if they could but see GOD’s estimate of others, they would tell it them, and so remedy the evil. But the knowledge of an evil and the cure for it are two distinct things; and often the sense of ignorance as to the exact disease is, in the things of GOD, part of the cure, by leading to more dependence upon Him. If it needs a case to confirm this, clearly GOD’S communication to Adam and Eve of His knowledge of their fall was not his provision to meet the evil, nor the power of remedy for it.
That a speaker, as a fellow laborer with God, should know GOD’S estimate of a congregation, or of the individual soul he is ministering to, may be expected; nevertheless this will be little more than for guidance to him, and often if led much in speaking by the Spirit, he will arrive at the truth for others without knowing their state previously—yea, learn their state from the truth given him, more than what truth to give them from their state; for the Holy Ghost is altogether beyond the renewed mind: the recognition of this I believe to be important. Still, where ministering with intelligence (Divine intelligence I mean), the thing he has to seek after is what is in GOD’s mind for the state of things among those present. This, of course, supposes much intercourse with the brethren—a sort of day and night labor as Paul’s (Acts 20:3131Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears. (Acts 20:31)).
On the second point, (viz. the communicating, to others, that which GOD gives for them), I believe that as to the medium of communication, we may say, according to our measure of faith and the Spirit (1 Cor. 1:1313Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? (1 Corinthians 1:13)), “not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth.” We shall not be guarded absolutely and entirely (as were the Apostles and Prophets while communicating Scripture, both as to apprehension of what GOD would communicate by them, and as to the words by which He would communicate it), or it could not be said; “let the other judge” (1 Cor. 14:2929Let the prophets speak two or three, and let the other judge. (1 Corinthians 14:29)); yet, though in no wise infallibly preserved (as were they in giving us the Scripture), yet, in measure guided and guarded, we may, if humble and relying on the Holy Ghost, surely expect to be.
Fluency of speech and eloquence of diction, the power of producing sensation upon the minds or feelings, the possession of a fund of scriptural matter of deep interest to ourselves, or which may have been largely blessed elsewhere, will be no excuse for speaking. If what is spoken is not the thought now resting upon the mind of Jesus, who is up there, at the Father’s right hand, and the portion which the Holy Ghost, who is down here, has for the assembly, it should never be spoken. Disregard of the former of the two points referred to (namely, GOD’s, present thoughts), will leave the ministry without power, howsoever much influence the speaker may possess, or howsoever much he may affect to be practical; while neglect of regard to the consciences of the hearers leave it dry, and without unction.
It seems to me, that no one that ministers should be ashamed to speak to his hearers of what he said, and their estimate of it. If I believe that GOD has communicated a portion for present benefit through me, should I not be ready to own I believe it to be of Him, not myself? and surely, if I am not so far assured that He is my leader in service, “silence” not ministry would become me.
I cannot quit this subject without alluding to a point much upon my heart, which is immediately connected with it—the state of the assembly. If the spirit of worship is not in the whole assembly, poor work will teachers or hearers find it. In the present day, particularly, I find that however gifted any may be, the spirit, and power of worship is what is most needed.
This, as it is surely the spirit of meekness and lowliness of heart before GOD and man, is the great need in all assemblies; and it is this which is the great preparative and safeguard of labor of every kind in those that have ability to minister, as well as of profiting in those ministered to. And is there not in this respect a great, if not the greatest short coming? Do our assemblies—say on Lord’s day mornings and at our worship meetings—present to the eye of GOD groups of saints, from the grateful heart of each of whom a reeking fume of thankfulness and gratitude is seen ascending up as incense to the name of the assembly, or to suggest to it a hymn as the vehicle for the expression of its real state to GOD, requires great discernment, or else a most immediate guidance from God.
E. But if there were five gifted persons present at a meeting, how could they, without pre-arrangement, avoid clashing in their ministration?
W. By waiting upon the Holy Ghost, each would get his own guidance whether to speak or to be silent, and
how and what to speak. And if while one was speaking another had a matter given to him, the first would gladly sit down (1 Corinthians xiv. 30).
By the habit of pre-arrangements; religious persons, at the freest meetings which they know, are now prevented one lesson of dependence upon GOD, and one opportunity of learning from Him; which those who act otherwise know to be very precious. By liberty of ministry, you will observe I do not mean that all the brethren present have liberty to speak; but that the Holy Ghost has liberty to use any gift Himself may have bestowed.