Chapter Vii. The Office And Uses Of Helpers.
CHAPTER VII. THE OFFICE AND USES OF HELPERS.
It was never intended that the Minister should sustain the whole weight of the service of God. Moses was assisted in his work by seventy elders, in tender consideration of his overwhelming responsibility.1914 And thus the office of “helpers” in the Primitive Church appears to have been of efficient service to the Ministry.1915 And as one of the most important results of the Pastoral work—the confidence with our people; and our insight into their individual character enables us to employ them in subservient but most valuable labour. Few exercises, however, require more of that “wisdom that is profitable to direct.” The “differences of administration” among us, and the different temperament of the Church from the Primitive times;—a spirit of independence; the
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excitement of spiritual pride; the introduction of the baneful mischief of “many masters;”1916 and the consequent diminution of the just influence of the Parochial Head—are serious evils incident to this system. Yet, with strict subordination to the Ministry, and with a large share of humility and forbearance, localized lay-agency, portioned out according to the “diversities of gifts,” might actively co-operate.
Dr. Chalmers has fully pointed out the relative advantages to Ministers and people from this subordinate employment of the laity.1917 If at first it may be more easy to do the work ourselves, they will ultimately be found in many cases to be more effective labourers. The appropriate employment of the members of our Church is probably the most profitable use of human agency; and from its neglect, many are often drawn away from us by those who unduly avail themselves of their assistance, and elevate them to an importance that is most injurious to Christian simplicity and lowliness.1918
The various parochial plans will furnish suitable work. Sunday Schools—superintendence of adult schools—the management or promotion of religious Societies—the diligent and sympathizing inquiry into the wants of the poor— ministering to their temporal, and much more, to their spiritual necessities—the visitation of the sick—these and similar plans will give as much engagement for our people, as a conscientious regard to their secular callings will generally allow.
The responsibility of this work, with a due consideration of their private circumstances, should be inculcated in every Christian. Ministers are the primary—not the exclusive instructors. They are the principal directors of the system, but not the sole agents. Their office is to set many lesser wheels in motion, in subservient harmony with the grand movements of the machine.
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Men cannot seek their own edification too fervently; but they may be occupied in it too selfishly. Many appear to have no more concern for the unconverted around them, than if there were no such beings in the world. Or they are content to leave their souls to the superintendence of the Parish Minister, with the same indifference as they leave their bodies to the care of the Parish Apothecary. This inaction is ruinous to themselves, no less than to the Church. They seem to forget that they are “called out of darkness into marvellous light,” that they might “arise and shine”—that they are bound, therefore, to strengthen our hands, not only by the light of their example, but by personal labour and activity. We were destitute of helpers—and God has converted them that they might be our “helpers in the Lord.” 1919
The individual advantages of this service are also of the highest importance. Active devotedness to the wants of our fellow-sinners is one of the best stimulants to personal religion. Thus, the additional benefit resulting from the agency renders the employment of helpers more effective than our own exertion. Graces are called into exercise, which otherwise might have been dormant; while their fellowship with our burdens and our privileges, our sorrows and our joys, brings a sensible relief to our work. With this view, and with a due regard to relative duties (which must on no account be superseded), it is important to bring young Christians to work. They are apt to be absorbed in the new world of interest that surrounds them. They want to be drawn into the practical habits of religion—to have their sympathies excited, their sense of obligation deepened, and their view of the realities of the Gospel established by a close contact with the spiritual distresses and supports of those around them. Some departments indeed demand matured experience, wisdom, and patience—qualities, however, that gather strength and are established by prayerful diligence. But the simple work of private instruction falls within the sphere of the lowest spiritual capacity; needing only an acquaintance with the value of the soul—the lost estate of man—the need of a Saviour—the power of his love—the work of his Spirit—the hope of his glory. These, when really felt, will be readily explained—not with eloquence, or perhaps with systematic accuracy;—yet with that earnestness of simplicity which characterizes the Gospel, honours God, and is honoured by God. And this active training in the most limited sphere qualifies
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the novice for a more extended and defined labour,—“He that is faithful in that which is least, is faithful also in much.” 1920
This system is of no less advantage to the Minister himself. It has been well observed—‘Lay agency is of incalculable importance. A Minister cannot undertake everything himself. He must not fritter away his time. He must not widen too much his field of personal effort. He must concentrate; he must influence; he must be the centre to a hundred hands and minds moving around him. This is more especially the case in populous places, where the actual efforts of any one or two Ministers would be lost in detail, and his public instructions would be hasty and undigested effusions if he attempted individual instruction. Therefore, wisdom must be exercised. Others must be set to work, and a machinery be erected, of which he takes only the general guidance.’ 1921 Indeed, how else can a Minister in a wide field of labour acquit his own conscience of the responsible charge of thousands of perishing immortals, unless he does per alium,1922 what is impossible for him to do per se;1923 and set in motion a machinery whose influence, directly emanating from himself, is felt throughout every part? How manifestly unequal is our mere personal strength to make a palpable impression on the great mass? If we want to extend our aggressive operations, we must bring our whole disposable force into the field. We must not only discharge ourselves from the functions of agency, but we must create an agency under wise, delicate, and confidential control. We must wield the power of our people, or we shall soon exhaust our own strength. The Minister must indeed use the word of command, and take the lead. But he must not be taking all the offices of the army upon himself. He must drill his subalterns1924 into regimental discipline and effective service. And if in some cases, activity becomes bustle—forwardness—conceit—neglect of personal or relative obligations; he must be careful to control the corruption of the principle, not to stop its healthful circulation. When all are alive and always at work—the Minister in devising, and the Church in executing plans of usefulness—the machinery will germinate an influence of indefinite extent and effectiveness.
There are few Christian congregations in a large sphere, that would not afford an organized system of Helpers to “supply” the Minister’s
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necessary “lack of service on behalf of” his people. Let him merely impress their minds with the love of Christ, and the love of souls, as the principles of their personal responsibility. Let him suggest the most suitable exercise of their obligations. Let him from time to time direct, encourage, or control their operations. Let him excite them to take only one step towards the attainment of their object—to spread, even if it were only a luminous spot, over their several districts—to be in constant motion in the routine of regular distributiveness; and they will become his most useful coadjutors.1925 The system of Tract-distribution under the Pastor’s superintendence, has been found an important means of evangelizing many dark places of our land. Monthly or Quarterly Meetings for prayer and conference should, however, be appended to this system.1926
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One valuable use of this office is to discover cases of religious impression in the several districts, and to encourage free communication with the Minister, gladly introducing them to the fellowship of the Church, as Barnabas did,
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when he had certified the conversion of Saul.1927 This is at once a most important benefit to the individual, and a real support to the Pastor;—enabling him to combine with his solemn warnings to the unconverted, his delightful commission to “comfort the people of God,” 1928 and establish them in the faith of the Gospel.
It must, however, be remembered that helpers are not Ministers. There is an essential difference between Lay Agency and Lay Preaching. The Ministry of the New Testament stands on the same authority as the Priesthood of the Old. No entrenchment must be allowed upon the consecrated office. Laymen may exhort with love, meekness, and entreaty, but not with authority. Their work is brotherly admonition rather than fatherly teaching. They have no special commission. They must “speak as the oracles of God, and with the ability which God gives;” 1929 but they cannot speak as “ambassadors for Christ.” They may speak in his name (in dependence on him as their Head) but not “in his stead”—as having a message and commission from him. “They need at once to be excited, directed, and controled; and under this discipline, we may cherish the “hope, when their faith is increased, that we shall be enlarged by them abundantly according to our rule.” 1930 They will indeed “be our eyes;” 1931 their “work and labour of love” will powerfully act as one of the wheels in the great machine of perpetual motion; and their reward of grace will be with “Urbanus and the beloved Persis,” with “Clement and with other fellow-labourers, whose names are in the book of life.” 1932
But we must not forget that the meanest member of the Church sustains this useful character of a helper. How cheering it is to enter the pulpit (as the Apostle spoke of coming to Rome) not only to “impart to our hearers some spiritual gift;” but with the hope of being “comforted by their faith!” 1933 When faith glistens in the eyes of an attentive congregation, how it quickens our energies, interest, and love; producing from the impulse of the occasion thoughts far more striking than had been the result of the contemplation of the study! We need scarcely remark upon the daily help we derive from the power of a consistent example, sometimes even more forcible than the Pulpit Ministry.1934 None can question
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or resist this visible “seal of our Apostleship.” This testimony is above all price as confirming every word of instruction, invitation, and encouragement; and as showing the strait ways of the Gospel are “paths of pleasantness and peace”.1935
Least of all, we must not forget (though it was alluded to before) the help we obtain from the prayers of our people. So sensible was the Apostle of the value of this help that, distinguished as he was for eminence of grace, experience, and services, he pleads for it with the earnestness of a beggar requesting alms.1936 Bishop Davenant justly traces the allowance of so many ignorant Ministers in the Church to the lack of hearty supplication.1937 And indeed, a praying people will be sure eventually to be blessed with an edifying Ministry. We are far more in the power of our people than we are always conscious of. Humanly speaking, our personal graces, the spiritual character of our Ministrations, and the consequent consolation and fruitfulness of our people, very materially depend on their secret labours on our behalf. We are the conduits by which the living water flows into the Church. The Church, therefore, must pray for continual supplies to be poured into those conduits, or they will return (like the nobles of Judah) “with their vessels empty; ashamed and confounded, and covering their heads.” 1938 It will doubtless be found that the Gospel is promoted by the prayers as well as by the Ministry of the Church. Christians, therefore, should be reminded that they owe this exercise of love for their fellow-sinners, as redeemed by the same blood—to us, as in some degree probably the instruments of their salvation—and still more to our great Master, as the undoubted and sole Author of it. Therefore let the blessing, through our instrumentality, be sought in this way:—“You also, helping together in prayer to God for us; so that, for the gift bestowed on us by the means of many persons, thanks may be given by many on our behalf.”1939 While we realize the delightful enjoyment of being raised on the wings of our people’s prayers, they will not be without their recompence. For never is supplication sent up for a blessing on the Minister, without a blessing returning tenfold on the supplicant’s head.1940
At all events, therefore, let us expose the fallacy of the indolent notion that Ministers are to do everything. The best answer to give adversaries of our Establishment, is to set in motion
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every wheel of the great machine. Reminding therefore our people of our immense burden—“besides” the weight of personal trial—“that which comes upon us daily—the care of the churches” 1941—let us call out our resources for active service as the matter may require. Let us inculcate expansive and energetic diligence, making our people generally useful to each other—parents to their families—neighbours among one another—promising young persons to the rising generation. They often look to the Pastor to suggest plans of practical usefulness. Almost every sphere furnishes work for every Christian under the Minister’s direction and control. Each will find a large blessing in laying himself out for the interests of his fellow-sinner—not to mention that his office—working with his Minister—necessarily invests him with a public character. Consequently, it furnishes a strong incentive to personal piety. Conscious helplessness brings with it special encouragements. The pride of Satan is humbled by being vanquished by worms; while Christ is glorified in the manifestation of his “strength made perfect in weakness.” 1942
If then, our people can do anything, let them help us in winning souls to Christ. Let them spread the influence of the sacred leaven around them “till the whole is leavened;” so that, while our doctrine is perverted, misunderstood, or opposed on all sides, we may be able to point to their lives and tempers, in illustration of its holy tendency and happy effects. “You are our epistle, known and read by all men—manifestly declared to be the epistle of Christ, ministered by us.” 1943