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APOSTOLIC, RESOLVE
IN MINISTERIAL DIFFICULTY.

ONE SHILLING.

APOSTOLIC RESOLVE
IN MINISTERIAL DIFFICULTY.

A SERMON
PREACHED IN
ST. SAVIOUR'S, SOUTHWARK,
OCTOBER 18, 1853.
AT THE VISITATION OF THE
VEN. THE ARCHDEACON OF SURREY,

BY THE

Rev. CHRISTOPHER BOWEN, M. A.
INCUMBENT OP ST. MAKY's," SOUTHWARK.

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gftfcgs,

FLEET STREET, and HANOVER STREET,
LONDON: MDCCCLIII.

SERMON, Acts vi. 4.
" But we will give ourselves continually to prayer, and to
the ministry of the word."
Dear Friends and Brother Ministers in Christ,
The stated recurrence of these annual assem
blages of the Clergy, must needs tend, in a certain
degree, to divest them of the peculiarity of
interest, which would attach to meeting's of a
more special and extraordinary character ; and
to connect with the hearing" a Visitation Sermon
more of official than of spiritual associations.
But with the Preacher it is not so. It is not
often that it devolves on him to address his
brethren in the Ministry. To him it is a work
of deepest interest; — one, which he dares not
enter upon without most serious thought and
fervent prayer. And, truly, he has need of the.-e.
For while on the one hand, he would sensitively
shrink from the least appearance of dogmatic
teaching, he would desire, on the other, to
recognize and own the occasion, (what doubtless
it was intended to be,) an opportunity for giving
and receiving good,— a means for stirring up one

another to that labour of love, with which God
has put us in charge. And the more so, in that
we are deprived, by his continued indisposition,
of the presence of our valued and venerable
Friend, who should have presided over us this
day ; and who, to the counsels of matured piety
and experience, would have added the weight of
official authority.
May I not hope and believe, Reverend
Brethren, that you sympathize with me in these
feelings; — that you will receive the few remarks,
which I shall make, in the simple spirit in which
they are offered ; and join with me in earnest
prayer for that Presence, which alone can
sanctify, — alone give wisdom and grace.
As it is ever essential in matters of doctrine
to recur to first principles, and to draw from the
well-spring of God's own word those great
Salvation-truths which his Spirit has revealed ;
so also, in respect of theprinciples of our ministry,
and in our exercise of its several duties, it is well
to distinguish correctly between its original
design and essence, and those accidental and con
ventional usages, which have been annexed to it,
and which have been the accumulated growth of
eighteen centuries. Identifying the purpose
of our calling and office with that of the Apostles
and Elders of the early Christian Church, we
may thus strive to realize their singleness of

mind, their simplicity of faith, their spiritual
devotedness. No new commission has since then
been opened to us. What we hold, we derive
from them. Doubtless, the extent of the authority,
which had been vested in them, for the first
establishment of the Church, was greater than
was to be required once that its foundations had
been laid. But, as Ambassadors for Christ, to
bear to a sinful world the message of life and
peace, to plead with souls, and to lead onward
in the path of holiness, and in communion with
the Father and with his Son, Jesus Christ; — in
all this, our office, our work is as theirs. We
too may share with them the high honour of
being " labourers together with God." We too,
through Grace, may look forward to the promised
distinction of those, who " turn many to righ
teousness," — the "shining as stars in the kingdom
of God, for ever."
Moreover, as we are identified with them in
the purpose, so also in the difficulties of the
Ministry. And herein is this correspondency of
infinite benefit to us ; — in that we learn, by their
example, wherein to expect, and how to overcome
our difficulties.
It was a part of the unsearchable wisdom of
God, that by the instrumentality of weak and
erring men, sinners themselves reclaimed by
Grace, the great work of the Son of God should

be carried on. No code of laws was propounded
for their guidar.ee ; no form of worship for their
pattern ; no system of discipline for their govern
ment ; no living infallible tribunal, to which they
might have recourse to settle their judgment,
and allay their, differences. Unlike the old
Jewish C lurch, with its sacrifice and priesthood
and visible ordinances, the Christian Body was
fo remain militant on earth, though redeemed
from it; — in the world, though not of the
world ; — stranger-like, away from home. Risen
in heart and hope with Christ, their citizenship
was to be in heaven. Above, at the right hand
of the Father, is now their High Priest, who
pleads for them his own once-finished sacrifice
for ever. Their world-wide temple is without
a vail ; and every broken spirit, rich in faith,
may go at once, a bold supplicant to the throne
of Grace.
Two aids, and two only, were allotted them ;
the written word, replete with spiritual and moral
precepts; and the Holy Spirit himself, whose
indwelling- presence was to be a quickening-
intelligence, and a constraining influence in
bending the unruly heart to the love and will of
God. By these the individual conscience was to
be directed. But as these were to be spiritually
discerned and cultivated, we can imagine how
the great enemy of Christ would be likely to

shape his hindrances, not so much in overt
hostilities, as in subtle and specious guise, so as
to mislead the unwary even while in all sincerity
proposing to themselves the glory of God and
the good of men. So has it ever been. So was
it in the Church's infancy.
Bound together by a community of interest,
as by a community in danger, the early disciples
brought of their substance, — at first to make, a
common fund ; and then to relieve the wants of
the afflicted. The spirit of discord speedily broke
in upon them. The old quarrel, that had long
obtained amongst the Jews, transferred itself into
the family of Christ; the Hellenists complain
ing against the Aramaic converts, "that their
widows were neglected in the daily ministration":
and the complaint was brought to the Apostles,
that they might see that done which was just
and equal. Now, small as the entrance was, it
was an opening for secularizing the Apostles'
ministry: and we may believe that it had not
failed to turn away their thoughts from the
more important duties of their calling, if grace
and wisdom had not been given them to withstand
the temptation, and to provide against it. In
itself a good work, having in view the benefit of
Christ's flock, no one for a moment could doubt
its accordance with the will of God ; and that,
done from love to Him, it would be owned of the

10-
Lord. But they felt that the higher obligations
imposed on them, as they left no time for the
fulfilment of other duties, so did they necessarily
supersede them : — that for them, charged as they
were with the ministering to souls, it would be
a leaving the word of God, were they to be
occupied in " serving tables." This service they
accordingly committed to other chosen and
faithful men of God, and fitted for the office:
while at the same time they expressed the full
purpose of their own mind, under a paramount
sense of duty, to detach themselves from all
those secular exercises of love, which others, not
so burdened, might be able to discharge; and to
devote themselves to the more pressing claims of
their spiritual calling, — " But we will give our
selves continually to prayer, and to the ministry
of the word." It was akin to the resolve of
Nehemiah, " I am doing a great work, so that I
cannot come down : — why should the work cease
whilst I leave it?" It was in the spirit that
prompted the caustic injunction of Paul, "If
then ye have judgments of things pertaining
to this life, set them to judge who are least
esteemed in the Church."
I. It is this their high determination that I
desire on the present occasion to impress, my
Reverend Brethren. For sure I am, that it was
this stedfastness of purpose to keep in view the

11
great object of their ministry, and to know
nothing else, that was, under God, the secret of
its charm and power ; and that enabled them to
gain those mighty victories for the Truth, which
still fix the admiration and wonderment of our
more vacillating times. And truly, we may well
ask, seeing that our ministry is akin to theirs,
does not the weight of our obligations demand
from us like separatedness to that unto which we
are called? Are we under less necessity than
they were, to put aside every adventitious
weight, every distracting claimhowever plausible?
Addressing those whose lot, like mine, is for the
most part cast amid the dense masses of this
peopled city, can I forget that our common
complaint is of inability to reach the many souls
that wander around us in heathen darkness ? —
that we haye not time, nor strength, nor means
to bear to their ears those tidings of Christ, that
would make their hearts glad and their lives
holy? Are we not seeking everywhere for aid,
and seeking it in- vain ? We are forced to admit
the distressing- fact that one half the population
not only systematically absent themselves from
all religious duties and worship, but openly
make profession of having no religion, — many
not even baptized into the Christian name: while
of those who do make some profession, what
multitudes plainly evidence that they know not

12
Christ,— living daily without God in the world,
and daily dying without hope ! So far from
making advance, do we not feel that we are not
keeping pace with the progress of ungodliness?
Yea, Brethren, and many an ardent and faithful
servant of God sinks despondingly under the
oppressiveness of this feeling. While, on the
other hand, many we fear has been the youthful
Minister, who has begun with heart and zeal,
but who has been led unconsciously to the habit
of admitting this inability of doing all that he
would wish to do, as an excuse for omitting
much that he might and ought to do.
But the evil of our time is not negligence or
inactivity. The days are, we trust for ever, gone
by, when a Clergyman might seem without shame
to forget the fact that he had been encharged
with the care of immortal souls, and to evince
no apprehension of his own and his people's
account with God. Neither is our prominent
danger from that quarter. No : — but from the
very opposite. The ideal of this age is progress.
Its object — public utility. Its impulse is rest
lessness of mind and body. Its movement is
speed. The world requires that its religious
instructors partake of similar energy of spirit ;
nor will it be slow to visit with its judgment the
minister who shall appear unmindful that he is
a public servant. But with all, it has little

13
thought for the spiritual nature of that service.
Regarding him as an official stipendiary, —
content to assign him position and influence, and
expecting to derive frofrfhim the advantages
resulting from character, discipline, and learning-,
it constitutes him a moral agent for promoting
its social interests ; and proceeds to assign him
duties, which, while they may not be inconsistent
with the personal obligations of the private
Christian, are often incompatible with the
exercise of the higher, spiritual, and more urgent
labours of the Pastor of Christ's flock. To be
the promoter, often a chief supporter, and
probably the collector of the funds of divers
Charitable Institutions ; — to be the organizer of
Visiting and Working Societies, Benefit Clubs,
and numerous auxiliary schemes for the good of
the poor ; the director of their management, and
the spring of their efficiency; — to take a lead in
the sanitary and benevolent efforts for the health
and comforts of his parish: — Then again, to
institute, superintend, and perhaps teach in
Schools ; — take an interest in young men's
Literary Classes, Lectures, and Libraries; — to
encourage and aid Missionary operations, attend
Meetings and Committees; — to watch and direct
the public mind in regard of such political
movements as would seem to bear upon religion;
to preside at Vestries; — not to speak of the

14
oft-timespainfully-formaladministrance of official
and professional duties, such as the Burial of the
dead, and the like;— these are some of the
multitudinous calls upon the time and energies
of a London Parish Clergyman. You can each
furnish numerous special details wherewith to
fill up this outline. You feel their pressure,
their unremitting burden. Why? is it -not a
fact, that seldom can we meet together for
brotherly intercourse and counsel, or for converse
upon the word of God, without being sensible of
a scarcely-restrained impatience at what we are
forced to regard as an encroachment upon
the moments of our public business, — a direct
interference with some paramount secular
engagement ?
Here then, I think we must feel, is our
besetting difficulty. Nor is it easy to provide a
remedy. Many of these claims may not be put
aside; they bear more or less directly on the
promotion of the Gospel. Some are entailed by
local ties; — some present a prescriptive right to
our attention : — for others we are legally
responsible. The postponement of any of them
to labours of 'a more purely spiritual nature
would not be generally understood, and might
be taken as evidencing an unfitness for the
Pastoral Charge : whereas, on the contrary, he,
that with habits of order and method, and gifted

15
with health and strength, makes these tin
criterion of ministerial fidelity, bids fair to win
the world's approval, and therein to " have his
reward." Nevertheless, the conscientious mind
will be troubled. Such will ask himself, and
with reason, whether, after all, he is going the
best way, and the Scriptural way to effect the
true object? He will question if it be a proved
fact, that the utmost diligence and success in
promoting outward order and health and pros
perity does necessarily, or even prospectively
fulfil the special purpose of the Ministry in
saving and sanctifying the souls of men ? Oh !
after all, what will it profit a Minister of Christ
in the day of account, to have been careful about
many things, when to him but one had been
needful? or, what will relieve the reproach of
his heart, when he shall have no reply to make
to the demand, "With whom hast thou left
those sheep in the wilderness? " " Where is the
flock that was given thee ; thy beautiful flock? "
Now, next to having a direct revelation, is
the advantage of having recourse to a scriptural
example. And
1st. We may observe, that the Twelve do
not appear to have denied that a certain amount
of responsibility, in the way of authority, primarily
rested on them. But " the daily ministration "
they committed to men of honest report, full of

16
the Holy Ghost and of wisdom, and selected by
themselves for the business. Thence we may
safely deduce the important principle of a
delegated Lay agency in the subordinate minis
trations of the household of Christ. For, were it
not even doubtful whether this were the origin
of the institution of the Diaconate; it is manifest
that "the service of tables" could not alone
have furnished occupation for one of the Clerical
Orders* And truly we must rejoice that the
value of Lay agency is of late becoming better
understood and appreciated. The long-felt
jealousy of its employment has given way before
the acknowledged benefits, which have been
found to result from the patient and pains-taking
labours of our Scripture Readers and District
Visitors. To these many of us, I believe, are
largely indebted. But the application of the
* " The last of the three orders, that of Deacons, did not take its place
in the ecclesiastical organization till towards the close of St. Paul's
life ; or, at least, this name was not assigned to those who discharged
the functions of the Diaconate till a late period ; the Epistle to the
Philippians being the earliest in which the term occurs in its technical
sense. In fact the word (Viaxmo;) occurs thirty times in the New
Testament, and only three times (or at most four) is it used as an
official designation ; in all the other passages it is used in its simple
etymological sense of a ministering servant. It is a remarkable fact,
too, that it never once occurs in the Acts as the title of those seven
Hellenistic Christians, who are generally, (though improperly) called
the seven Deacons, and who were only elected to supply a temporal
emergency." Conybeare and Howson's Life and Epistles of St.
Paul, I. p. 466.

17
principle may, I feel, with advantage be greatly
extended. I would merely suggest whether the
overburdened Incumbent will not often do well
and wisely, in making choice from among his
Congregation of such persons, as he shall deem,
from piety and ability, qualified for one or other
of those secular duties, which now encumber,
him ; and in deputing one or more of them to
each particular sphere or office, as in his stead,
and with his authority. If this sub-division of
labour be found desirable, nay indispensable, in
the various operations of life ; must it not, with
equal benefit, be introduced into the service of
Christ's Church ; — especially if, as in the instance
of the early Christians, the appointment be made
a solemn act, after due deliberation and befitting
prayer ? .
II. But even this aid will be only in so far
beneficial, as it shall enable us ourselves to make
and to observe the Apostle's further resolve,
" But we will give ourselves continually to
prayer and to the ministry of the word." And
here again I must entreat your forbearance,
while I speak freely and candidly my deep
feelings on these points.
1. My Reverend Brethren: Would we be
faithful Ministers, approved of God, firm of heart,
happy and successful in our labours?' — then
must we see that the work which we take in

18
hand be that very work to which we are ordained,
in which alone we are accredited as his
Ambassadors, and which alone carries the
promise of his blessing. In contrast with all
temporal ministrations, here is our legitimate"
exercise — the ministry of the word. And what
is the "ministry of the word?" Is it not the
delivery of that message of mercy, sent by the
Great Creator to his guilty creatures, giving
tidings of peace and gladness in the acceptance
of the Saviour's sacrifice in the sinner's stead ? — ¦
the word of reconciliation? — the word of salvation?
the word of life ? Is it not the same which the
Apostles spake with gladness? which the Gentiles
received with readiness? What was the word
which Peter preached ? " Jesus and the
resurrection." ' What did Philip preach? "He
preached Christ unto them." What did Paul ?
He preached "the Lord Jesus;" — "Christ cruci
fied;" — "the unsearchable riches of Christ;" —
" the Gospel of the grace of God." It is the
continued sounding of the same message of
pardon and peace, which Jerusalem had heard
at first within her walls, when "daily in the
temple, and in every house, they ceased not to
teach and preach Jesus Christ." And what else
emphatically can be called " the word ? " True,
in its enunciation, we may have to treat of many
collateral doctrines, to insist on various duties,

19
to dilate on the beauty of holiness and the fi-uitful
accompaniments of salvation. But Salvation,
after all, is the great subject: and Christ is
the word of that salvation, the Alpha and Omega,
the Beginning and End of it. The great
theme, — the most interesting- theme to the
enquiring soul is Christ himself, in all that he
was, — in all that he did, — in all that he suffered: —
His eternal Godhead, his wondrous humiliation,
his rising to glory, his promised return, his
inseparable union with his people. Here is the
Word of our Ministry, — " Jesus only." No title
buthis righteousness; — no atonement but through
his blood ; — no sanctification but by his Spirit; — ¦
no mediation but of the one High Priest — " the
only name under heaven given among men,
whereby we must be saved."
Deeply convinced am I, Reverend Brethren,
that the more pure, the more unmixed this word
of our preaching be preserved, the more will
God bless it, and own it in the gift of living
seals to our faithfulness. When we are tempted
to turn aside from the Truth to fables,— from
essentials to things of no profit, — from the solid
Foundation to the cumbrous scaffolding of the
building, we do the bidding of the adversary.
Our honoured work, under God, is to " add to
the Church such as shall be saved." But this
must be done, not by assumptions of inherent
c 2

20
and inalienable official authority; nor by the
exaltation of the Church. — No : but by putting
the Church where she will ever shine the
brightest — in the dust, at Christ's feet ; and by
exalting Him, who said, "And I, if J be lifted
up will draw all men unto me." Never is the
Church so glorious, as when her language is,
like John the Baptist's of his Lord, " He must
increase, but / must decrease." Thus shall we
win souls to Christ.
Neither is ours a ministry of Ordinances. The
ancient ceremonial of the Jews — the temple
rites — the sacrifice, — the. priesthood, — all. found
their fulfilment in Christ. They pointed to,
centered, and lost themselves in Him. Nor
again is ours essentially a ministry of Sacraments.
Even of the two significant and commemorative
ordinances of the Christian dispensation, we may
observe the jealous eare with which our Lord
would seem to have guarded against the
appearing to give any support to such an error,
by having assigned, in their institution, no
function as of necessity to any Minister.
Moreover, anxious as we must ever be to
inculcate holiness, as that "which ever becometh
the house of God," and " without which no man
can see the Lord," yet must not this be done by
a ministration of the Law. It is an experienced
fact that the preaching of the Saviour's love will

21
have more effect in piercing the soul, and
bringing conviction, than will the most forcible
enunciation of the terrors of the Law. Men
will sit at the foot of Mount Sinai with
comparative unconcern. They will hear the
repeated threatenings and fearful denunciations
of its judgments till they become callous to the
sound. But the sweet soft notes of mercy, — the
story of the dying love of Jesus will often bring
down the stoutest rebel in broken-heartedness,
and constrain every thought into captivity to
the obedience of Christ.
I know full well that Ritualists and Rationalists
will alike condemn the prominence which wre
assign to this "foolishness of preaching." Never
theless, be it so. " We cannot leave the word
of God to serve tables." When once we descend
from this ministry of the pure word of the
Gospel, we shall find that we desert the fortress
of our strength,— that we betray the secret of
our power. Substituting- other things as objects
of religion, — putting Christ in the distance,
and occupying the heart with self-dependencies
or doubts ; — still giving an uncertain sound of
reserves and qualifications, we mystify the truth,
and make Salvation an unsubstantial nothing-.
We leave the soul to grope its way through life
without strength or comfort ; and, it may be, go
down to death with the same vagueness and

22
Confusion, as to its spiritual prospects, as the
dark'ning chamber itself presents to the eye
that is fast closing to the scenes and remembrances
of this world.
On the other hand, how practical — yea and
how encouraging to ourselves is the pure
ministry of the word. It may be never so
imperfect; yet if Christ has his place, it will
have a fulness which will abundantly satisfy.
It may be weak in its administration, yet will it
prove " mig-hty through God." The instrument
may be an " earthen vessel," — but how potent
will it be, if, as with Gideon's men, each vessel
emit the pure light, — even "the light of the
knowledge of the glory of God in the face of
Jesus Christ."
In addressing our thoughts, as we needs must
often do, to the discovery of some effectual
means of checking the tide-flood of ungodliness
now setting in so strongly, will not the enquiry
suggest itself, whether we strive in very faith
fulness to give ourselves continually to this —
the ministry of the word ? I cannot sufficiently
express the importance I attach to our having,
as Ministers, the fullest faith in the potency of
the means we use. On this will depend our
comfort, our energy, our perseverance, and our
success. If satisfied that the purpose of our
office and service be that which I have described,

23
should it not be our chief enquiry, how, under
the present urgency, we may be continually
engaged in the work ; and how we may multiply
the occasions of its public exercise, not only
within the walls of our churches, but also
wherever our voice may reach the unthinking
crowd ; — even going- out to the (implied extent
of the Saviour's injunction,) "into the streets
and lanes of the City, — into the highways and
hedges, and compelling them to come in."
2. " But we will g-ive ourselves continually
unto prayer, &c." Here also, in this word
"prayer," we see the light in which these
faithful servants of Christ regarded personal
relig-ion as a means of promoting their public
object. And if it be a general truth in the
Church of the Redeemed, that no man liveth to
himself, so does it especially hold good of the
Christian Minister. He is not his own. He
has no private existance. When Moses was
not engaged with his people in the camp, he
was with God in the mount.
I shall not need to enlarge on this duty of
prayer to you, Reverend Brethren, who are
doubtless so repeatedly occupied in enforcing its
obligation ; save only as it appears to bear, as
in the text, upon the work of the Christian
Pastor. (1.) We need prayer for the blessing of
God upon our labours, and that continually. It

24
is in the confidence we have that our work is
the Lord's, that we realize more distinctly his
willingness to be enquired of by us. And truly,
in nothing can we with more confidence rely on
his effectual aid. The assurance to Moses,
" Certainly I will be thee," — to Joshua, " I will
not fail thee," — to Gideon, "Surely I will be
with thee: Have not I sent thee?" — the Saviour's
own promise, " Lo I lam with you always " — all
are special encouragements to the Christian
Minister, in the midst of every duty, to look
upward and strengthen himself in God. Seeing
also that the word he preaches must be spiritually
applied — ever requiring grace to water the good
seed in the heart, — seeing that its very spirituality
calls out the natural enmity of opposers within
and without, he, of all men, ought to be ever on
his knees. The many pastoral claims — the
numerous difficulties may be met by varying
degrees of energy, of ability, of judgment, and
of care; yet will it ever be found that that
Parish is best tended, with regard to the eternal
interests of the flock, where the Shepherd of the
flock is himself, personally, a man of prayer.
There is not a case of sorrow or pain, of spiritual
growth or declension, of opening enquiry or of
resistance, which meets him in his daily course,
but will give occasion for prayer. Oh ! it will
be for the last day to declare how many a door

25
has thus been opened; — how many a heart,
long closed ag-ainst the truth, has thus been
melted down; — what strength has been given
by it to the feeble-minded; — what comfort in
distress: — yea, and how many a well-pointed
sermon had fallen to the ground ineffectual, but
for the secret prayer that went with it.
(2.) Again, we needprayer — continual prayer,
for our personal growth in grace and spirituality:
and this too, for our people's good, as for our
own. Be assured, there is not a truer, often a
sadder axiom, than that which experience fully
testifies, — that one's ministry will seldom or
never be found to go beyond the standard of the
Minister's own spiritual attainment. Practically,
the living Epistle must be the exponent of the
written one. The soul must be itself continually
replenished that would keep others supplied*
" The Priesf s lips," it is written, " should keep
knowledge," " for they seek the law at his mouth."
So should the Preacher betoken what manner of
man he is. Men will desire to know how far we
live under the habitual influence of the truths we
teach ; nor will they be slow to discern it. From
the moment that a reasonable doubt is felt, the
utmost activity, zeal, or persuasiveness will not
supply the want. It will not be enough for us,
dear Brethren, that we keep progress with the
general tone of religious society. We must be

26
in advance : — nay, in advance of the most advanced,
if we would preserve the character of Instructors
of the Church. I know not anything more
humiliating than the self-reproach of an in
genuous spirit in the consciousness that his
people see in him no sign of a heavenly mind; —
in the perception that his word ever returns
upon himself cold and dead, not having the
fervour of sincerity to recommend it, — the
animation of a realized truth. " My speech
and my preaching," said Paul, "was not with
enticing words of man's wisdom, but in demon
stration of the Spirit and of power." "We must
be heaven-born, heaven-taught, heaven-sent men,
if we would quicken souls unto life eternal."*
Now, for this, the live-coal must be taken
from the altar. It is communion with God in
the mount of prayer that alone makes the face
to glow as with the freshness of the air of
heaven. It is when coming out from the
sanetuary of his presence, that men will take
knowledge of us that we have been with Jesus.
Unsanctified intimacy with sacred duties and
subjects has often and often proved its bad
effects upon one's own soul. Who that knows
not the danger? But the frequency of our
approach in spirit to his person will tend to a
* Archdeacon Law's Charge, 1852,

27
conformity with the mind of Christ. Our
conversation wall be in heaven. It will be with
us, as with that favoured disciple, who lay on
his Lord's breast, — our hearts will he filled with
the love of God ; — our lips will be telling of the
love of God ; — our spirits will be chastened with
the love of God; — and our influence will be, in
the power of the Holy Ghost, to diffuse and
shed abroad the love of God on the souls of our
people. Our ministrations will be done in a
spirit of prayer.
Such may we regard as the two-fold duty, to
which the Apostles and early ministers of the
Church of Christ solemnly devoted themselves,
to the expressed exclusion of all else. It does
not appear that they directly took into account
the obligation of conducting- the Public Worship
of the Congregation, although" this must have
been included under the term "prayer." But
there is one practice in connection with it, which
for myself, I cannot but wish were more frequent,
specially in these eng-rossing and disturbing-
times; I mean, that of Ministerial prayer-meet
ings, convened in singleness of purpose, and
conducted in the fulness and fervency of sincere
and simple devotion: in which one after another
might express before God our prevailing troubles
and trials, — confess our many errors,— bewail
our many neglects, — supplicate the Lord's

28
pardon, — seek his guidance, and implore his
special grace : when, in the intercourse of
ministerial confidence and in the one Spirit of
our common Lord, brother might- uphold brother's
hand, and the stronger give support to the weak.
Would not such mutual prayer tend to allay all
unhappy divisions that might arise amongst us ?
Would it not prevail to the removal of many
differences, and the establishing us all in the
unity of the one Faith, — the one Hope of our
calling in Christ Jesus, our Lord ?
" But we will give ourselves continually to
prayer, and to the ministry of the word."
Yes, Brethren, if only, this be our resolve, and
this resolve be duly carried out, there will soon
be amongst us that perfect oneness of heart and
doctrine, which is so ardently the desire of all
Godly men. If we meet often in Spirit at the
throne of Grace, — if hence" we fetch our thoughts,
our topics, our arguments, our words, we cannot
.differ much. Was it not thus with all those
worthies of the Infant Church, who shone so
brightly as the Gospel stewards? Their work
was one, for their life was prayer. They moved
as one on earth, for they dwelt together in God.
And so will it be, if we be but faithful in
keeping ourselves wholely to the ministry of the
word of the Gospel. The Son of God has left
his mantle to us his servants. "As my Father,"

29
he said, "hath sent me, even so send I you."
His mantle, Brethren, is seamless: let us not
rend it. If we but resolve to meet in the Spirit
of our Master, on the common ground of the
Gospel, we shall soon find means for concord
and harmony. It is the admixture of other
ministrations that is the source of differences
and bitterness. Thank God, there has been but
little of this amongst us, My Reverend Brethren.
May we be more and more united. The one
Gospel is the bond of true unity, — " the Gospel,
enthroned in our hearts ; dropping as dew from
our lips, and illustrated by saintly walk, — by
life only unto God, — by tones of love, — by
chastened temper, — by tender sympathy, — by
meekness, patience, long-suffering, — by pure
conformity to the image of Him, who is " the
brightness of his Father's glory and the express
image of his person." How flimsy are all other
bonds : How real, how mighty, how enduring
are these ! " *
Make the resolve your own, Brethren; sure I
am, it will not fail. The means are of God: leave
the results with him ; for He who worketh to
will, worketh to do : that, as able ministers of the
New Testament, our sufficiency also may be of
God, to the praise of the Glory of his grace.
* lb.

LONDON:
Pkinted by W. I. Catline,
Old Kent Road.

3 9002