MANY professing the Christian name, seem to imagine that though the assistance of the Holy Spirit was necessary to the introduction and support of the Christian religion in primitive times, it has no need of it now. It has become so matured by man’s wisdom and learning, which had no share in its origin, that it is fully capable of going alone. So that now it would appear in great measure to have become another thing, and to stand upon another foundation. Though its professors still call Christ their head, and account themselves his body, yet many of them expect to receive no immediate direction from Him, nor to feel the circulation of his blood, which is the life and virtue of true religion. Thus deservedly incurring the reproof of the apostle implied in this query: “Having begun in the Spirit, are ye now made perfect by the flesh?” The vitality and glory of Christianity lies in the clear administration of the Holy Spirit, without any veil of legal or ritual representations. School learning is but a human accomplishment, and though very useful as a servant, is yet no part of Christianity. Neither the acquirements of the college, nor the formalities of human authority, can furnish that humility which fitteth for God’s teaching. The mind of man is too prone to be puffed up with a conceit of superiority, which leads from self-denial and the daily cross, into pride and self-sufficiency, and instead of waiting for and depending upon the wisdom and power of God, into a confidence in the wisdom of this world, and a devotional satisfaction in the round of external forms and ordinances. Whereas, those that worship God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh. And why? Because “it is the Spirit that quickeneth; the flesh profiteth nothing.”
They who deny that the internal operations of the Holy Spirit are now to be sensibly experienced, only demonstrate their own insensibility thereof. The true people of God in all ages have declared their own undoubted sense of Divine illumination and help, and the apostle in Rom. vii. and viii. testifies he had a strong, clear, and certain perception of the Holy Spirit throughout its operations. Every true believer and faithful follower of Christ, in the apostolic age, received a portion of the same Holy Spirit which the prophets and apostles did; for saith Paul, “By one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one spirit.” This one spirit rendered them one body, and joined them to the one living head. “There is one body and one spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all.” Thus according to the several measures allotted them, they were all partakers of the same Holy Spirit, and as it was then, so it is now, and ever must be in the true spiritual universal church of Christ. This holy spirit of Divine light, and power of life, is the great fundamental principle of Christianity, and the only true saving principle for all mankind. It is Christ in spirit, “ a light to enlighten the Gentiles, and God’s salvation to the ends of the earth.” No man can be a true Christian without the Spirit of Christ; for, “If any man have not the Spirit of Christ, he is none of his.” No man can be one of his sheep without a distinguishing sense of the Spirit of Christ. “I am the good Shepherd, and know my sheep, and am known of mine.” “My sheep hear my voice and I know them, and they follow me.” The sheep follow Him, for they know his voice, and a stranger they will not follow. The voice of Christ is the manifestation of his spirit to the soul.
If no man can be a true Christian without the Spirit of Christ, if no man can be one of his flock without a distinct knowledge of his voice, much less can any one be a minister of the gospel of Christ, which is the Power of God unto salvation, without an acquaintance with the operation of his spirit, and its clear manifestations, furnishing him with authority and qualification for this most important work in the Church. The apostolic direction is, “As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God; if any man speak, let him speak at the oracles of God; if any man minister, let him do it as of the ability which God giveth; that God in all things may be glorified through Jesus Christ.” Such ministry is not the effect of man’s will or wisdom, but is the ministry of the Spirit; and all those who really are ministers of the gospel, have received a gift of the Spirit for that purpose. “And He gave some apostles; and some prophets; and some evangelists; and some pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.” No human talents or learning, no degrees in schools or universities, no ecclesiastical ordination can make a man a Gospel minister. Christ under the New Testament hath instituted a new ministry, not through any external call or ordination, but through the unction of his Spirit, and without any regard to a man’s outward condition in the world. In the first promulgation of the gospel, He chose fishermen, tent-makers and publicans, plain men and of ordinary employments in the world, and the gift of his Spirit was their sufficient qualification for his ministry.
No one can be assured that he has this gift for the work of the ministry, but by the immediate impression and evidence of the Spirit itself. Nor can those among whom He labors, know that the gift has been bestowed, unless they also have the evidence of the same Spirit. The Church of Christ was to be under his government, and built upon Him, the only true foundation; consequently its members are not left to any uncertainty; and under the influence of their holy Head, they necessarily know when the ministry proceeds from his Spirit. Although it may be possible for men by the strength of human abilities learnedly and eloquently to descant on the doctrines and obligations of the gospel, yet without the heavenly, quickening virtue of the Spirit, such are only ministers of death, and can never rise higher, unless they receive a gift for the work of the ministry. This gift is only at the disposal of Him from whom all perfect gifts proceed, and not in the power of any man or set of men to assume or confer upon another. In a true Church, gathered together, not only into the belief of the doctrines, but also into the power and life of Christ, the Spirit of God is the ruler and director in each individual, and in the whole collectively. When they assemble and wait upon God, He qualifies and sets apart for the ministry whom He pleases, whether rich or poor, servant or master, young or old, male or female, opening their mouths and giving them ability to exhort, reprove and instruct with virtue and power. As the gift of the Spirit is not confined to nation or sex, but is communicated to all, so the gift of the ministry is bestowed upon females as well as males. “For ye are all the children of God by faith in Christ Jesus; for as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus.” If then we are, when baptized into Christ, all one in Him, whether male or female, we all receive of his Spirit, and the labors of those whom it may please Him to put into the ministry will be to the edification of the body of Christ, which is his Church.
That females were to receive the gift of prophecy, is evident from this prediction: “I will pour out my spirit upon all flesh, and your sons and your daughters shall prophesy.” And the Apostle Peter, on the memorable day of Pentecost, quotes the passage, confirming the right of prophecy to the female sex. It is true that Paul, for the purpose of guarding the Church in his time from unnecessary questions, and a consequent disturbance of the solemnity, enjoined that a woman should not be suffered to speak in it, but should inquire of her husband at home; yet from the instructions he gave them respecting their manner when engaged in that work, it is plain he had no intention to forbid them the right to minister when they should be called thereunto. “But every woman that prayeth, or prophesieth with her head uncovered, dishonoreth her head.” Philip, the evangelist, had four daughters who prophesied; and Paul speaks with approbation of others in the ministry of the gospel-“And I entreat thee also, true yokefellow, help those women which labored with me in the gospel, with Clement also, and with other my fellow laborers whose names are written in the book of life.” The experience of many since that time, who have been edified by their gospel labors, has furnished every necessary assurance that the Head of the Church, in the dispensation of his gifts, has conferred that of the ministry on women as well as men, and that in the exercise of their gifts, they are to be respected and honored for the work’s sake.
It is an important duty in the Church, and which rests on those who have long stood firm in obedience to the Spirit of Christ, carefully to watch over the young and inexperienced; and where any by mistaking their gift, improperly appear in this way, timely to counsel and caution them. Thus the living members are instrumental to preserve all in their proper places; instructing one another in the opening of that light which makes manifest.
The gospel is the free gift of God. It cannot be purchased with money; and what He dispenses freely, every true gospel minister, who is nothing more than a servant of Christ, is bound to give freely. In his instructions to the disciples, whom He was about to send out to preach the Gospel of the Kingdom, He gave them this charge, “ Freely ye have received, freely give.” And as they would be travelling among strangers, without silver or gold on their purses, and whilst immediately engaged in his work, they could not labor for a subsistence, He directs them, as a workman is considered to be worthy of his hire, to partake of the provision that should be voluntarily set before them. It was in his service they were employed and the object was to benefit those to whom they were sent, and this was to be performed “without money and without price.” It is the duty of the Church to take care of the members who are poor and unable to provide for themselves, as well ministers as others. The disciples and apostles had all things in common. Paul, rather than make the gospel an expense to those to whom he preached, labored with his own hands, and thus supplied his own wants, and the wants of those who were with him. When he was taking leave of the Elders of the Church, at Ephesus, having exhorted them to take heed to themselves and to the flock, over which the Holy Ghost had made them overseers, he declared. “I have coveted no man’s silver or gold, or apparel; yea, ye yourselves know that these hands have ministered unto my necessities, and to them that were with me. I have showed you all things, how that so laboring ye ought to support the weak, and to remember the words of the Lord Jesus, how He said: It is more blessed to give than to receive.”
The ministry of the gospel of Jesus Christ is, therefore, a holy, spiritual, baptizing ministry. It has its origin and existence in Him who is the Head of the Body, the true Church, of which the ministers are necessarily members. Their qualification and call is derived from Him, through the immediate impressions of his Spirit on their understandings, and their preaching is, “not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth,” upon which they must wait for instruction in every step they take in this solemn duty. It is a ministry that consists not “in word only, but also in power, and in the Holy Ghost and in much assurance.”