2 Cor. v. 18, 19.

    “And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; to wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.”

In every work carried on by man we are perfectly certain to meet with human infirmity, and human error; and the work of the ministry forms no exception to the rule.  It is carried on by common men, with common flesh and blood, exposed to the common temptations of common life, so that we are sure to find in it the common failures of our common humanity.  Yet, with all this, it fills a most important place in the life of all of us.  It not only imparts a distinctive character to our public worship, but it reaches our home life; so that there is not a family in a parish that is not, in some way or other, more or less affected by the ministry in p. 47the Church.  The influence may not always be for good, but it always exists.  In some cases it may be simply negative, and actually do harm by not doing good.  In some cases it may be positively mischievous, as when it is made the means for the dissemination of deadly error.  While in many it is made God’s means for conferring incalculable blessings; so that through it the young are instructed, the careless awakened, inquirers directed to the Lord Jesus Christ, and the children of God confirmed in faith and aroused to holy energy for their Lord.  The position of a clergyman is such that the influence of his ministry is sure to be felt throughout his parish.  He has the sacred privilege of leading the worship of the religious portion of his people.  They are all brought into contact with his office, and all are, some way or other, affected by the manner in which that office is fulfilled.

It follows, therefore, that the subject of the ministry is one respecting which it is of great importance that our views should be scriptural.  And yet, for obvious reasons, it is one seldom preached upon.  The great object of the servant of the Lord is to throw Self out of sight; and it is so hard to disconnect the office from the office p. 48bearer, that too little is often said about the office from the fear that too much attention should be drawn to the man.  It will be well, therefore, for us to take the subject of the ministry for our careful study this morning.  And may God enable me so to speak, and you so to hear, that we may all receive God’s word in faith, and may, together, be compacted as a holy people in the Lord!

It is, of course, impossible to attempt a discussion of the whole subject, so that we must confine our thoughts to the lessons from this one passage,—“He hath committed to us the ministry of reconciliation;” and there will be in it quite sufficient important matter, as the words will suggest three most important points,—the authority of the ministry, the object of the ministry, and the means by which that object is accomplished.

I.  On the authority of the ministry this text is perfectly clear; for the Apostle traces it to no human source when he says, “All things are of God, who hath reconciled us to Himself by Jesus Christ, and hath given to us the ministry of reconciliation.”  The ministry, therefore, is a gift from God, and not a plan of human contrivance.  It is not an arrangement adopted p. 49by the great Christian society as a means for its own improvement, but it is an institution by the authority of the Founder of that society, God Himself.  Both the office and the men are gifts from God.  In this passage he speaks of the office, and says, “God hath given us the ministry of reconciliation;” and in v. 19, “hath committed to us the word of reconciliation.”  The men, therefore, received their office from their God.  Just so he said to Archippus (Col. iv. 17), “Take heed to the ministry which thou hast received in the Lord, that thou fulfil it.”  But perhaps the most striking passage on this subject is St. Paul’s address to the elders of the Church of Ephesus, in Acts, xx. 28; for he there teaches not merely that the ministry in general was given to these elders, but that they had been made by the Holy Ghost overseers of that particular people amongst whom they were called to labour.  “Take heed, therefore, unto yourselves, and to all the flock, over which the Holy Ghost hath made you overseers, to feed the Church of God which He hath purchased with His own blood.”  Now, bear in mind that these persons were not apostles, nor persons holding any extraordinary office, as some did in those early days, but ordinary p. 50clergymen; some, probably, ordained by St. Paul himself, and some by Timothy, appointed to labour together amongst the rapidly increasing church in the large heathen town; and mark well the fact, that the Apostle does not say, “To which I appointed you,” or “to which Timothy appointed you,” but he regards the appointment as from God Himself, and says, “Whereof the Holy Ghost hath made you overseers.”

I verily believe that the fact of this Divine appointment of the ministry is too often forgotten; and that thereby God’s people—and more particularly God’s faithful ministers—often miss the great encouragement to be derived from it.  There is a tendency in some minds to suppose that God gives a special blessing on irregular efforts, and that the stated ministry of God’s word in church is not accompanied by the same blessing as the preaching of laymen in town-halls, iron-rooms, and theatres.  God forbid that I should speak with the smallest disrespect of these irregular efforts, for I rejoice in the zeal of those who make them, and I firmly believe that in many cases God has greatly blessed them; so that, if only these gentlemen would but be content to act with God’s appointed p. 51ministry, instead of taking their own course entirely independent of it, I believe we might, with great advantage to ourselves and our people, avail ourselves of their devotedness and power.  But it would be a sin to believe that God’s blessing is limited in any way to that which is irregular; that the only fleece on which the dew fails to distil is that which He Himself has placed to catch it.  If He Himself has given us our ministry, if He has made us overseers of the flock, it would be doubting the fundamental principles of Divine fidelity to believe that having called us, having placed us, and having Himself given us our great commission, He would leave us to struggle on alone, untaught, unaided, and unblessed by the presence and power of the Holy Ghost.  We may apply to the ministry what St. Paul says to the Christian,—“Faithful is He that calleth you, who also will do it;” and all of us, whether ministers or people, while we look for great gifts, great blessings, and great results, may rest assured that God is faithful, and will never leave those whom He Himself has appointed for His work.

II.  This then being, I trust, clear, our next subject will be the object of the ministry; and this is taught very clearly in the words,—“The p. 52ministry of reconciliation.”  The reconciliation of the sinner to God is the great result, to attain which God founded the ministry.  The question has been raised whether, by the reconciliation here mentioned, is meant the reconciliation of God to the sinner, or the reconciliation of the sinner to God.  Surely both are included.  In our guilty and ruined condition there is a double enmity.  Man, through his corruption, is at enmity with God; and God, through His righteousness, is at enmity with rebellious man.  And as there is a double enmity through sin, so, likewise, is there a double reconciliation through Christ.  God, His law being satisfied, is reconciled to the sinner; and the sinner, his heart being changed, is reconciled unto God.

The reconciliation of God to the sinner has been wrought out for us by the Lord Jesus Christ.  It is the great work of God incarnate, and He wrought it alone, in His great sacrifice of propitiation.  Of this part of the work, therefore, the Apostle says,—“To wit, that God was in Christ, reconciling the world unto Himself.”

This, then, is the mighty work of God in Christ: and this passage proves its nature; and shows that it consists, not in the change of disposition p. 53in man, but in the non-imputation of sin on the part of God,—“To wit, that God was in Christ, reconciling the world unto Himself, not imputing their trespasses unto them.”  You observe that the words teach that there were trespasses and real guilt: such trespasses that, if they were imputed, or allowed to stand for the condemnation of the sinner, there could be no reconciliation, and the sinner must die.  But God in Christ does not impute our trespasses unto us: and, therefore, the barrier is removed; and in Him there is complete reconciliation.  But we have not yet done with the subject; for the question arises, How is it consistent with the righteousness of God, that He should thus not impute trespasses to those who are really guilty?  What has become of His government, if real guilt is not reckoned to the real sinner?  The question is answered in v. 21: for we are there taught that guilt is not imputed to us, because, in the marvellous counsel of God, it has been imputed to the Lord Jesus Christ in our stead: for look at his words,—“For He hath made Him who knew no sin to be sin for us, that we might be made the righteousness of God in Him.”  There is no explanation of this passage, except that He who knew no sin was p. 54reckoned sinful, in order that we, who are deeply sunk in sin, might be reckoned righteous.  Sin is not imputed to man; because the Lord Jesus Christ became our substitute; and it has been imputed to Him in our stead.

Now all this is complete—it is finished; it was a Divine act, and man can add nothing to it.  But, notwithstanding all this boundless mercy, man remains unchanged—a sinner still, and an alien from God.  Though by atonement God is legally reconciled to him, he remains, through ignorance and hardness of heart, unreconciled to God; as far from life, therefore, as if nothing had ever been done for his salvation.  And now you see at once the office of the ministry.  The minister of reconciliation is to be the bearer to his fellow-sinners of the great reconciliation wrought out for us in Christ Jesus.  He is employed by the Holy Ghost as a human instrument for bringing those who are still unreconciled into the sacred privilege of reconciliation with God.  Sinners reconciled to God, therefore, are the great result of the ministry.  It is very delightful to see a full church and attentive congregation; very encouraging to see large schools well taught and well filled—a very great cause of thankfulness to see kindness p. 55and good feeling prevailing in a parish.  But all these things fall short of the great result.  The real result is the reconciliation of precious souls to the Lord Jesus Christ by the blood of atonement shed for their sins on the cross.  The real result is conversion to God, a new birth by the power of the Holy Ghost; and if that be wanting, though all beside seem prosperous, the minister of reconciliation should be brought on his knees with great searching of heart, and never rest till he can look on precious souls reconciled to God, to whom he may say, as St. Paul did to the Corinthians, “Such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.”

III.  But our third question still remains,—“In what way, or by what means, is this great object to be attained?”  I am, of course, speaking of the human instruments, and not of the sovereign power of God the Holy Ghost, without whom nothing is strong, and nothing holy.

One thing is perfectly clear.  It is not done by the offering of any fresh sacrifice.  This was the chief duty of the Jewish priests, but it forms no part of that of the Christian minister.  From one end of the New Testament to the p. 56other you can find no allusion to any such thing as a Christian sacrifice for sin.  The one sacrifice of the Lord Jesus Christ was once and for ever, final, complete, and sufficient for all the sins of the whole world.  The work of sacrifice is finished, as we are taught in the words, “To wit, that God was in Christ reconciling the world unto himself;” and if there can be no sacrifice, it is perfectly plain that there can be no sacrificing priest.  Nor can the idea be gathered from the Prayer-book any more than it can from the New Testament.  There is not an allusion there, either to a sacrifice or a sacrificing priest, except where it says, in Art. xxxi., “The sacrifices of masses, in the which it was commonly said that the priest did offer Christ for the quick and the dead, to have remission of pain or guilt, were blasphemous fables and dangerous deceits.”  There is no Christian sacrifice recognised by the Church of England but the thankful dedication of heart and life on the part of those who have been saved by the sacrifice of the Lord.  But this sacrifice requires no priest to offer it.  It may rise at any moment, and from any place, from the depths of any thankful heart.  Thus, according to our Communion Service, all offer p. 57it together, and the whole congregation having together met around their Father’s table, and together tasted the joys of their Father’s love, together bring their sacrifice, and say, “Here we offer and present unto thee, O Lord, ourselves, ............