Chapter Ii. The Withholding Of Divine Influence, The Main Cause Of The Lack Of Ministerial Success.
CHAPTER II. THE WITHHOLDING OF DIVINE INFLUENCE, THE MAIN CAUSE OF THE LACK OF MINISTERIAL SUCCESS. 327
The Scriptural warrant leads us to entertain high expectations from the labours of the Christian Ministry. And yet in every sphere of labour, these bright prospects are more or less overcast; as if an optimistic temperament had unduly heightened our anticipations. Much cultivation, as we recently observed, is sometimes bestowed on the soil with little proportionate success. The same means and instruments that formerly produced important benefits, fail in their accustomed effect. Now who would cultivate his lands at considerable and disappointed cost, without inquiring into the causes of the failure of his just expectations? And must not we ask, What is lacking to give effect to that order of means, the power of which has been often exhibited, and which we know to be constituted in the purpose of God for the renovation of the world? Mr. Cecil has remarked, ‘There is a manifest lack of spiritual influence in the Ministry of the present day. I feel it in my own case, and I see it in that of others.’ 328 This remark sufficiently explains the symptoms of that barrenness which prevails among us. For the influences of heaven to fertilize the soil, and promote vegetation, are not more necessary
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than this heavenly influence to give quickening power to the word. Therefore, we plough and sow in vain if the Lord “commands the clouds that they rain no rain” 329 on the field of the spiritual husbandry.
Let us refer to Scriptural testimony. To this lack of Divine influence is traced the lack of effect produced by the first promulgation of the will of God (confirmed as it was by signs and wonders) together with the unbelief of Israel in the prophetic report, and even in the Ministry of the Son of God.330 Our Lord insists on the necessity of Divine influence in order to come to him,331 and to abide in him.332 The lack of this influence rendered his public Ministry comparatively inefficient. Though his doctrine was from God—though his character was perfect—and though daily miracles attested his mission, yet little appears to have been done; while Peter, a poor fisherman, endued with this almighty power, becomes the instrument of converting more under a single sermon, than probably his Master had done throughout his whole Ministry.333 The other Apostles preached both in collective and individual instances, with the same “demonstration of the Spirit and power.” At Antioch, “the hand of the Lord was with them, and a great number believed and turned unto the Lord”334 Lydia “attended to the things that were spoken by Paul—not because Paul was an eloquent preacher, or because she was an attentive hearer (though in this disposition alone can the blessing be expected), but because “the Lord opened her heart.” 335 Thus the uniform tenor of the sacred records marks the power of the Spirit as the seal and confirmation of the word, and as the life-giving influence diffused throughout the church, from the time that the first living stone was laid on the foundation of God. And therefore, withholding this blessing must necessarily be attended with proportionate painful symptoms of Ministerial inefficiency.
The reason for the thing confirms this view of the subject. Admitting the Scriptural statements of man’s natural condition:
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“dead in trespasses and sins”—“having his understanding darkened”—his mind the very principle of enmity to the truth even under its most attractive form—and his stony heart insensible to its blessings 336—how palpable is the need for power from on high! ‘Can a well-composed oration,’ (Charnock asks) ‘setting out all the advantages of life and health, raise a dead man, or cure a diseased body? You may as well exhort a blind man to behold the sun, and prevail as much. No one ever imagined that strewing a dead body with flowers would raise it to life; no more can urging a man spiritually dead, with eloquent motives, ever make him open his eyes and stand on his feet. “The working of mighty power “is a title too high for the capacity of mere moral exhortations. A mere suasion does not confer strength, but supposes it exists in a man; for he is only persuaded to use the power which he has already.’ 337 The clearest instructions may furnish the understanding, but they have no power to sway the will, except to what is suitable and connatural to its native suggestions and habits. Therefore, whenever the gospel successfully influences the heart, it is “not by might, nor by power, but by my Spirit, says the Lord of Hosts.” 338
And does not observation and experience add further confirmation to this subject? Do we not know accomplished and devoted Ministers who are less honoured in their work than others of their brethren of far inferior qualifications? And do we not find differences of effect under the same Ministry, and even under the same sermons, which can only be explained by the sovereign dispensation of divine influence? Has not personal experience shown us that the same motives operate in the same service with very different measures of influence? And do we not realize the same difference in our Ministerial experience—in our pastoral as well as in our pulpit work; that sometimes a single sentence is clothed with Almighty power—at other times it is only the feeble breath of a worm? ‘Have you never’ (Charnock again asks in his usual terseness) ‘discoursed with some profane loose fellow so pressingly, that he seemed to be shaken out of his excuses for his sinful course, yet not shaken out of his sin: that you might as soon have persuaded the tide at full sea to retreat, or a lion to change his nature, as to have overcome him by all your arguments? So that it is not the faint breath of man, or the rational consideration of the mind, that are able to do this work, without the mighty
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pleadings and powerful operations of that great Paraclete or Advocate, the Spirit, to alter the temple of the soul.’ 339 This, then, is the main source of Ministerial success. “Until the Spirit is poured on us from on high,” 340 the wilderness, despite the most diligent cultivation, must remain a wilderness still.
But why is this promised blessing 341 withheld?—“Even so, Father; for so it seems good in your sight.” 342 Yet we must not slumber in acquiescence without self-inquiry. Do we fervently seek and cherish this influence? Do we actively “stir up the gift of God which is within us?”343 Above all, does our pulpit set out that full exhibition of our Divine Master, which alone commands this heavenly blessing? 344 The encouragement of prayer and faith are always the same. God is indeed absolutely sovereign in the distribution of his blessing; but by his command to seek, he has pledged himself, that we shall not seek in vain. Having freely promised, he will faithfully perform. Let all means be used in diligence, but in dependence—in self-denial, but in self-renunciation. Let not ministers be unduly exalted among their people. We are only instruments “by whom they believe,” 345 and dependence on our labour may provoke the grand Agent—who “does not give his glory to another”—to wither the most effective Ministry, that these idolaters may “know that we are but men.” We may be reduced to ask—“Where is the Lord God of Elijah?” 346—who can accomplish more by one feeble sentence from the feeblest instrument, than we can do without him by the most powerful preaching.
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