Let us consider what is the meaning of clergy. It is in our day, and has been for many generations,
the word which specially marks out a class distinguished from the "laity," and distinguished by
being occupied with sacred things, and having a place of privilege in connection with these things
which the laity have not. It means a spiritual caste, or class_a set of people having officially a
right to leadership in spiritual things; a nearness to God derived from official place, not spiritual
power. In contradistinction to these, the rest of Christians are but the laity, the seculars,
necessarily put back into more or less of the old distance which the cross of Christ has taken
away.

In contrast to this system of clergy and laity, let me briefly state the Scripture doctrine concerning
Christian ministry_it is a very simple one. The assembly of God is Christ’s body; all the members
are members of Christ. There is no other membership in Scripture than this_the membership of
Christ’s body to which all true Christians belong:not many bodies of Christ but one body; not
churches, but one Church.

There is of course a different place for each member of the body by the very fact that he is such.
All members have not the same office:there is the eye, the ear, and so on, but they are all
necessary, and all necessarily ministering in some way or sense to one another. Every member
has its place, not merely locally, and for the benefit of certain other members, but for the benefit
of the whole body. Each member has its gift, as the apostle teaches distinctly. "For as we have
many members in one body, and all members have not the same office; so we, being many, are
one body in Christ, and every one members one of another. Having then gifts differing according
to the grace that is given to us," etc. (Rom. 12:4-6).

Whence does the gospel of God, for instance, derive its authority and power? From any sanction
of men? any human credentials of any kind? or from its own inherent power? I dare maintain that
the common attempt to authenticate the messenger takes away from instead of adding to the power
of the Word. God’s Word must be received as such:he that receives it sets to his seal that God
is true. Its ability to meet the needs of heart and conscience is derived from the fact that it is
"God’s good news," Who knows perfectly what man’s need is, and has provided for it
accordingly. He who has felt its power knows well from Whom it comes. The work and witness
of the Spirit of God in the soul need no witness of man to supplement them.

Even the Lord’s appeal in His own case was to the truth He uttered:"If I say the truth, why do
ye not believe Me?" When He stood forth in the Jewish synagogue, or elsewhere, He was but in
men’s eyes a poor carpenter’s son, accredited by no school or group of men at all. All the weight
of authority was ever against Him. He disclaimed even "receiving testimony from men." God’s
Word alone should speak for God. "My doctrine is not Mine, but His that sent Me." And how did
it approve itself? By the fact of its being truth. "If I say the truth, why do you not believe Me?"
It was the truth that was to make its way with the true. "He that will do God’s will shall know of
the doctrine, whether it be of God, or whether I speak of Myself."

In like manner, in the gifts given to the members of Christ’s body "the manifestation of the Spirit

is given to every man to profit withal" (1 Cor. 12:7). By the very fact that he has the gift, he is
responsible to use it_responsible to Him who has not given it in vain. In the gift itself lies the
ability to minister, and title too; for I am bound to help and serve with what I have. And if souls
are helped, they need scarcely ask if I had commission to do it.

This is the simple character of ministry_the service of love according to the ability which God
gives, mutual service of each to the other, without jostling or exclusion of one another. Each gift
is thrown into the common treasury, and all are the richer by it. God’s blessing and the
manifestation of the Spirit are all the sanction needed.

Was there no ordained class at all, then? There were, without doubt, in the primitive Church, two
classes of officials regularly appointed or ordained. The deacons were those who had charge of
the funds for the poor and other purposes. They were chosen by the saints first for this place of
trust in their behalf, and then appointed authoritatively by apostles, either directly or through an
apostolic delegate. Elders were a second class_elderly men as the word means _who were
appointed in the local assemblies as "bishops" or "overseers" to keep watch of the state of the
assembly. Their work was to "oversee," and although for that purpose their being "apt to teach"
was a much-needed qualification in view of errors already rife, yet no one could suppose that
teaching was confined to those who were "elders."

Whatever gifts they had, they used, as all did, and thus the apostle directs:"Let the elders that rule
well be counted worthy of double honor, especially they who labor in the Word and doctrine" (1
Tim. 5:17). But they might rule, and rule well, without this.

The meaning of their ordination was just this, that here it was not a question of "gift," but of
authority. It was a question of title to take up and look into often difficult and delicate matters
among people all too likely to be in no state to submit to what was merely spiritual. The
ministration of gift was another thing, and free, under God, to all.

Let us consider now the distinction between priesthood and ministry:Ministry (in the sense we
are now considering) is to men; priesthood is to God. The minister brings God’s message to the
people_he speaks for Him to them; the priest goes to God for the people_he speaks in the
reverse way, for them to Him. It is surely easy to distinguish these two attitudes.

Praise and thanksgiving are spiritual "sacrifices"; they are part of our offering as priests. Put a
special class into a place where regularly and officially they act thus for the rest, they are at once
in the rank of an intermediate priesthood_mediators with God for those who are not so near.

The Lord’s supper is the most prominent and complete public expression of Christian thankfulness
and adoration. But what Protestant minister does not look upon it as his official right to administer
this? What "layman" would not shrink from the profanation of administering it? And this is one
of the terrible evils of the system, that the mass of Christian people are thus distinctly secularized.
Occupied with worldly things, they cannot be expected to be spiritually what the clergy are. And
to this state they are given over, as it were. They are released from spiritual occupations to which
they are not equal and to which others have given themselves entirely.

But this evidently goes much further. "The priest’s lips should keep knowledge." How should the
laity, who have become that by abdicating their priesthood, retain the knowledge belonging to a
priestly class? The unspirituality to which they have given themselves up pursues them here.
Those in the class of clergy have become the authorized interpreters of the Word, for how should
the secular man know so well what Scripture means? Thus the clergy have become spiritual eyes
and ears and mouth for the laity, and are on their way to becoming the whole body too.

But it suits people well. Do not mistake me as if I meant that this has all come about because men
have assumed the class of clergy. It includes that, no doubt; but never could this miserable and
unscriptural distinction of clergy and laity have arisen so rapidly and so universally as it did if
everywhere it had not been found well adapted to the tastes of those whom it really displaced and
degraded. Not alone in Israel, but in Christendom also, has it been fulfilled:"The prophets
prophesy falsely, and the priests bear rule by their means, and My people love to have it so!" (Jer.
5:31). Alas! they did, and they do. As spiritual decline sets in, the heart that is turning to the
world barters readily_like Esau_its spiritual birthright for a mess of pottage. It exchanges
thankfully its need for caring too much for spiritual things, with those who will accept the
responsibility of this. Worldliness is well covered with a layman’s cloak; and as the Church at
large dropped out of first love (as it did rapidly, allowing the world to come in through the loosely
guarded gates), it became more and more impossible for the rank and file of Christendom to take
the blessed and wonderful place which belonged to Christians. The step taken downward, instead
of being retrieved, only made succeeding steps easier; until, in less than three hundred years from
the beginning, a Jewish priesthood and a ritualistic religion were everywhere installed.

In conclusion, beloved brethren, it is of immense importance that all His people, however diverse
their places in the body of Christ may be, should realize that they are all as really ministers as
they are all priests. We need to recognize that every Christian has spiritual duties flowing from
spiritual relationship to every other Christian. It is the privilege of each one to contribute his share
to the common treasury of gift with which Christ has endowed His Church. He who does not
contribute is actually holding back what is his debt to the whole family of God. No possessor of
one talent is entitled to wrap it in a napkin upon that account:it would be mere unfaithfulness and
unbelief.

"It is more blessed to give than to receive." Brethren in Christ, when shall we awake to the reality
of our Lord’s words there? Ours is a never-failing spring of perpetual joy and blessing, to which
if we but come when we thirst, "out of [our bellies] shall flow rivers of living water." The spring
is not limited by the vessel which receives it:it is divine, and yet ours fully_fully as can be! Oh
to know more this abundance, and the responsibility of the possession of it, in a dry and weary
scene like this! Oh to know better the infinite grace which has taken us up as channels of its
outflow among men! When shall we rise up to the sense of our common dignity_to the sweet
reality of fellowship with Him who "came not to be ministered unto but to minister"? Oh for
unofficial ministry_the overflowing of full hearts into empty ones, so many as there are around
us! How we should rejoice, in this present scene, to find perpetual opportunity to show the
competency of Christ’s fullness to meet and minister to every form of want, misery, and sin.

As long as the Church is upon earth, as long as sinners are to be brought into it and saints are to
be edified, there will be the absolute necessity for ministry, and that of a most varied and complete
kind. Let us see what Scripture teaches as to the source, character, and power of true ministry.

The Source of Ministry

The Source and Author of all true ministry is the glorified Head of the Church, the Lord Jesus
Christ. "Wherefore He saith, When He ascended up on high, He led captivity captive, and gave
gifts unto men. . . . And He gave some, apostles; and some, prophets; and some, evangelists; and
some, pastors and teachers; for the perfecting of the saints," etc. (Eph. 4:8-12). We are reminded
in verses 9 and 10 that all gifts are the purchase of the death of Christ, that His ascension was
preceded by His descent first into the grave. So is our adorable Lord ever contemplated now:"I
am He that liveth, and was dead; and behold, I am alive for evermore. Amen" (Rev. 1:18). As
glorified, He has bestowed gifts upon men. That Church which He loved and for which He gave
Himself has not been forgotten or neglected by her absent Lord. He has sent down from the glory
all that is needed for the ingathering and upbuilding of His beloved people. As we enjoy the varied
gifts of ministry, let us ever remember their source. In this way we gain a clear perception of two
things:the love and care of Christ and the dignity of Christian ministry, In every gift, whether
more or less prominent, we see the love of Christ. There could be no true ministry apart from His
gift. The effect, then, of enjoying it should ever be to lead our hearts up in grateful love to Him.
But if on the one hand His love is manifested in the gift bestowed for ministry, on the other we
see the dignity and the responsibility attaching to it, "Neither count I my life dear unto myself,
so that I might finish my course with joy, and the ministry which I have received of the Lord to
testify the gospel of the grace of God" (Acts 20:24). "For I neither received it [the gospel] of man,
neither was I taught it, but by the revelation of Jesus Christ" (Gal. 1:12). Such and many other
scriptures show the dignity attaching to a Christ-given ministry.

The Character of Ministry

As to the character of ministry, it is most varied and complete, taking in its range all manner of
service needed for the Church. In the list already quoted from Ephesians 4, we have apostles and
prophets:these are connected with the foundation. "And are built upon the foundation of the
apostles and prophets, Jesus Christ Himself being the chief corner stone" (Eph. 2:20). The
apostles were entrusted with the planting of the church and nourishing its infancy, as well as
providing it with an infallible guide (along with the rest of Scripture) for its whole earthly history.
This we have in the apostolic writings, which are, equally with the whole sacred volume,
absolutely and perfectly inspired (2 Pet. 3:15,16; 1 John 4:6). Thus, while we have not personally
with us the apostles, we have them in their writings. These inspired writings of the apostles, and
particularly those of Paul, give us the closing revelation of God. Paul was to complete (Greek) the
Word of God (Col. 1:25). His apostleship is unique. He tells us he was appointed "by Jesus Christ
and God the Father" (Gal. 1:1). As the twelve were connected with the earthly administration of
the Kingdom, so Paul is the special apostle of the Church, a witness of its unity, spiritual
character, and heavenly destiny.

Evangelists, as their names would suggest, are heralds of the glad tidings, preachers of the gospel
of the grace of God, who awaken the careless and win souls to Christ. It is not every one who is
an evangelist, though all should have the love of souls, and be ready to point the sinner to Christ.
But men who are evangelists by gift have a true passion for souls, true longing and travailing in
birth for them. They are instructed how to present the gospel, how to gather in the souls, to
distinguish true anxiety from false, and reality from mere profession. It is their joy to bring
sinners to Christ,, to see those who were in the world brought into the Church. The evangelist is
a man of prayer, for he realizes that the work is all of God, and that "methods" are but of little
worth. He is a man of faith, who counts on the living God. He is a student of Scripture, that he
may present only the truth to souls. He is a man of courage, not fearing to go even where "bonds
and imprisonment" may await him, that he may carry the glorious gospel of the blessed God to
the perishing. He is a man of energy, instant in season, out of season. He is a man of
perseverance, not discouraged if he fails to see immediate fruit from his labor. Lastly, he is a man
of humility, glorying in another, saying from the heart, "Not I, but the grace of God which was
with me."

The evangelist, in his love for the newborn souls as their spiritual father, will see to it that, as they
have through the Spirit been introduced into the body of Christ, they also may be brought into its
fellowship. The true evangelist cannot be indifferent as to their ecclesiastical associations. And
as the evangelist introduces the convert into the Church, a ministry of a new kind awaits him.
After evangelists, in the passage we are considering, come "pastors." The word is literally
"shepherds," and fittingly designates those whom the Lord has qualified to "feed the flock of
God." The sheep of Christ need care . The Good Shepherd, who laid down His life for them, will
see that they are not only delivered from the enemy, but guarded, led, and fed as well. It is here
that the importance of the gift of pastor is seen. His it is to look after the Lord’s people; to see that
they do not go astray, and seek to recover them if they do; to comfort them under affliction; to
cheer and sympathize with them under trial; to warn them if they grow worldly or careless,
watching over their souls as one who must give account. The pastor’s work is necessarily largely
of a private character. He need not be a public speaker nor take a prominent place. The true
pastor’s sphere of service is not a limited one. And how such a one is needed by the Lord’s
people! One who can rejoice with those who rejoice, and weep with those who weep; ready to
give counsel, encouragement, or correction. Are we sufficiently thankful for pastors? What would
the Church of God be without them? And is it not well for us to pray that this precious gift of
Christ may be more recognized and made Use of? Let those who have the care of Christ’s flock
awaken afresh to their responsibilities.

Closely linked with the gift of pastor is that of teacher. In a distinctive sense, as contrasted with
pastor, the teacher is one gifted to unfold the Word of God. How important is this gift! It is the
truth that makes free, and keeps free; and it is the work of the teacher to minister the truth to the
people of God. The Word of God is to be unfolded, its perfections to be exhibited, its doctrines
expounded, and its difficulties explained. The teacher is the student of this Book, devoted to it.
In days like these when all sorts of error abound professing to be derived from the Scriptures,
when the very foundations are being undermined, we need teachers, men who turn us back "to
the law and the testimony," and show us that, in the midst of the confusion of tongues, there is
still a Voice that speaks with no uncertain sound.

Let us pray for teachers:that they may be kept dependent, and thus free from error; that they may
keep the even balance of truth and present "the whole counsel of God"; that the study and
impartation of the treasures of God’s Word may never be with them a cold intellectual task, but
rather that all their service may be as the river which brings beauty and fertility to its own banks
while it bears refreshment on to the country beyond.

There are other scriptures which give us the same gifts in somewhat different form, but these are
the main ones, and others are modifications or parts of these. See Rom.12:4-8 where prophecy,
exhortation and teaching, rule and ministry, would all doubtless be included under the teaching
and pastoral care of Ephesians. So also in 1 Cor. 12 we have the gifts of the Spirit where, leaving
out those which were of a miraculous and therefore temporary character (1 Cor. 13:8), all might
be grouped again under the pastors and teachers of Ephesians.

While not all have the characteristics of, or qualifications for, prominent service in any of these
ways, it is still true that all are needed, and none can be ignored_none too insignificant to render
valuable service. Indeed, "those members which seem to be more feeble are necessary." Every
member of the body is a member of Christ, and is gifted for service to the whole. How can he
know his gift and exercise it? Not by thrusting himself forward, but simply by abiding in Christ
"But speaking the truth in love, may grow up into Him in all things, which is the Head, even
Christ:from whom the whole body, fitly joined together and compacted by that which every joint
supplieth, according to the effectual working in the measure of every part, maketh increase of the
body unto the edifying of itself in love" (Eph. 4:15,16).

How beautifully does each member fall into its place to do its appointed ministry here! And what
is the secret of this harmonious and effectual working? Holding the Head!

The Power of Ministry

Having seen the various classes of ministry, we are now to inquire whence comes the power for
its exercise. And this brings us again face to face with that most evident fact, which is so
constantly ignored, that the Holy Spirit is present in the Church as the power for ministry of
whatever kind. Power in an evangelist is shown in the conversion of souls; in a teacher, in the
divine instruction and upbuilding of the people of God; and in a pastor, in their true, real
shepherding. We repeat_alas, that we all profess to believe it, but so little realize it_that there
is no power apart from the operation of the Holy Spirit. Were this truth acted upon, we would see
less dependence upon man and more upon God. We would see more true prayer, more deep self-
judgment, and we would, as a result, see more divine power exercised. Man’s power, alas, like
Saul’s armor for David, is only a hindrance. How often must God strip His people, as in Gideon’s
day, of all earthly strength, showing them that the treasure is in earthen vessels_and vessels to
be broken at that_that the excellency of the power may be seen to be of Him alone (Judg. 7:1-20;
2 Cor. 4:5-10).

We will now conclude this subject as one upon which we need, not instruction, but exhortation;
not theory, but practice. May God awaken His servants afresh to see where their weakness and
their power lies.

(From The Church and Its Order According to Scripture.)

"Having then gifts differing according to the grace that is given to us … he that exhorteth, [let him
be given to] exhortation; he that giveth, let him do it with simplicity; he that ruleth, with
diligence; he that showeth mercy, with cheerfulness" (Rom. 12:6,8).

He That Exhorteth

The teacher has chiefly to do with the understanding, the exhorter with the conscience. It requires
great grace to be an exhorter, and equally great grace to receive the word of exhortation. The gift
is now rare in the church of God. Few have grace to bring the keen edge of the Word down upon
the conscience, and at the same time make the person feel that love rules, and that his good is the
only object in view. Exhortation includes admonition, consolation, urging to practical duties,
dissuading from the neglect of duty, pointing out shortcomings, applying the promises or the
threatenings of Scripture as the case may be. But we need not dwell on the difficulties of the
exhorter, and the still greater difficulty of submitting to the exhortation. They must be apparent
to all. Personal feelings are apt to arise and false motives to be imputed; still, the apostle presses
the exercise of the gift as needed and wholesome for the members of the body of Christ. The Lord
grant that in this day of high-mindedness, of insubjection to the Word of God, our lives may be
a constant testimony to the will of Christ, and our diligent attention to the things of the Lord both
publicly and privately, a constant exhortation to our fellow Christians. Then it will be not only,
Do as I say, but do as I do.

He That Giveth

The apostle is here speaking of gifts, not of office, and of the manner in which the various duties
of Christians, as members of one body, ought to be performed. He whose gift is riches, and who
giveth of his substance for the wants of the poor, or the work of the Lord, is to do it with
simplicity. Here let us pause a moment and consider this weighty caution. Nothing is more
difficult than to distribute money according to this word of the Lord. "Simplicity" here means
"singleness of heart, fearing God"; and again, "in singleness of your heart, as unto Christ" (Col.
3:22; Eph. 6:5; 2 Cor. 1:12). How searching is the Word of God! It guards against ostentation,
love of praise, wrong motives, improper objects; and on the other hand, it warns us against all
evasive pretexts, such as, "Not convenient; I have so many calls; I am not able to give." At the
same time, the Christian is but a steward, whether he distributes what may be called his own, or
the bounty of the church, and he is entitled to look for "simplicity and godly sincerity" in the
applicant as well as in himself. There are many plausible appeals made for money, which, when
carefully examined, are found to be neither simple nor sincere. He must also watch against the
clever pleader putting his soul in bondage and making him unhappy. There is only one remedy
for all the difficulties connected with giving, as for all other things. The giver must walk before
the Lord with purity of motive, free from all improper designs, and waiting to do His will with
an honest, impartial simplicity. When the eye is single, the whole body is full of light; perplexity
with darkness flees away, the mind of God is discerned, and the clear light of heaven shines on
the steward’s way.

He That Ruleth

Those who are called to exercise the gift of ruler or leader in the assembly of God are required
to do so with the closest attention and zeal. Much sorrow, alienation of feeling, coldness, and
irregularity in attendance might be prevented by the watchful and faithful discharge of the ruler’s
duties. Prevention is better than cure, and in nothing more so than in a community of free,
intelligent, but sensitive minds encompassed with many infirmities. He needs a skillful eye to
watch the countenance, to mark the movements, and to notice the first change in conduct. One
may be observed hurrying off rather quickly at the close of a meeting so as to avoid speaking or
being spoken to. Why is this? It was not so lately. On inquiry, it is found that offence has been
taken from supposed neglect, or the heart has been wounded by the apparent partiality of the ruler
himself. Misunderstanding prevails.

Such a state of things calls for immediate, faithful, wise, and tender dealing. There may be faults
on both sides; grace must reign; still, that which is right must not be overlooked. But carelessness
or indolence on the part of the ruler at such a moment might be ruinous to the peace and the
prosperity of the assembly. The strong must bear with the weak, and anything like partiality,
especially on the part of those who have influence in a meeting, must be carefully avoided.
Though we cannot love all alike, we must not manifest our love to some to the grief and wounding
of others. Vigilance and fidelity must be the watchword of the ruler, but he must not forget to
cherish and manifest the love of Him who died for the flock, and rose again to fold in His
everlasting embrace His blood-bought sheep and lambs.

He That Showeth Mercy

This is a fine gift, and one much to be coveted by all who visit the poor and the afflicted. We are
not only to show mercy, but to show it with such a cheerful spirit as to manifest that, if it be a
consolation to them, it is a pleasure to us. The value of any service of love rendered to the
children of sorrow mainly depends on the spirit in which it is done. It should be our watchful
study to spare the feelings of the poor in our acts of benevolence, to soothe the sorrows of the
sick, to shed a bright radiance in the chamber of suffering or death, and always to leave behind
us the sweet fragrance of the name of Jesus.

(From Meditations on Christian Devotedness [Romans 12].)

"If any man speak, let him speak as 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, to
whom be praise and dominion for ever and ever. Amen" (1 Peter 4:11).

The apostle here divides gifts into two general classes-first, speaking, and then ministry of other
kinds. First, "If any man speak, let him speak as the oracles of God." This does not merely mean
speaking according to Scripture, for even scriptures might be misdirected and thus even do harm;
for example, encouraging when reproof is due, or the reverse. Not even a gifted man ought to
speak without the assurance of God’s mind for the moment and case in hand.

How much would be spared were this divine rule truly felt! Then, "If any man minister, let him
do it as of the ability which God giveth." Natural advantages might be a snare on both sides. Even
in service relating to temporal things, the right strength is that which comes from God, and not
human ability, attainment, rank, or wealth. We may compare with this latter the "ministry,"
"giving," and "showing mercy" in Rom. 12, and "helps" in 1 Cor. 12.

It is remarkable how Scripture on this matter differs, as usual, from the thoughts and language of
Christendom. For so ignored is Scripture, even by men zealous in dispensing it in all possible
versions throughout the world, that they confine "ministry" to public speaking, and never consider
that God designates as "ministry" all real service which is not of that oral character.

Thus both classes_that is, speaking and other types of service_are designated in Scripture as
"gifts"; and the power and ability to exercise these gifts is claimed as coming from God Himself,
"that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for
ever and ever."

(From The Epistles of Peter.)

FRAGMENT. We are as dependent upon God when we speak to one soul as when we preach to
a thousand. I have learned this by experience; I have gone to see a sick person in great self-
confidence and found I had nothing to say. And then the Lord taught me I must wait upon Him
for the message for a single soul as much as when I was going to preach. May we ever remember
this, that there may be no trace of self-confidence remaining in the heart.

"Blessed are the poor in spirit; for theirs is the kingdom of heaven" (Matt. 5:3).

The first beatitude lies at the basis of all the others. It is not only a distinct feature in itself, but
it should characterize all the others and all who belong to Jesus. Surely nothing can be so
necessary to a soul that has to do with God as poverty of spirit. Not poverty in circumstances
merely, or poverty in words and ways, but in spirit_in the heart, the feelings, the inward
man_and all before the living God. How often we may have said concerning one who has injured
us, "I freely forgive him, and I will be the same to him as ever, but I cannot forget it for all that."
This is not being "poor in spirit"; it is being outwardly so, but not "in spirit." It comes from the
same root as the spirit of the world which says, "I will have it out with him; I am determined not
to be beaten." How different from the state of the blessed man, here described by the Lord _
"poor in spirit"; not in outward conduct merely, but in spirit! The outward ways should be the true
expression of the inward state. This is God’s pleasant sacrifice. "The sacrifices of God are a
broken spirit; a broken and a contrite heart, O God, thou wilt not despise" (Psa. 51:17). This was
ever the spirit, in all divine perfection, of the lowly, dependent, Son of man. But the grace that
has brought down the proud spirit of man, and laid him in the dust, humbled and broken, before
God, has laid the foundation of a true Christian character, and of the soul’s richest blessing. True,
alas! a Christian may one day forget his right place, and the old spirit of the natural man may be
allowed to appear for a time; but the Lord knows how to bring him back and how to break him
down again. Nothing can be more sad than for one who has been down in this place ever to leave
it, even during a moment’s temptation. It is to lose sight of that Christ-like grace which God
especially delights to honor in every dispensation.

"Oh to be nothing_nothing,
Only to lie at His feet
A broken, emptied vessel,
Thus for His use made meet!
Emptied, that He may fill me
As to His service I go,
Broken, so that unhindered
Through me His life may flow.

"Oh to be nothing_nothing,
An arrow hid in His hand,
Be a messenger at His gateway
Waiting for His command:
Only an instrument ready,
For Him to use at His will;
And should He not require me
Willing to wait there still"

When all is gone from us, when we are nothing_nothing at all_even in thought and feeling, then
all comes into us from God. Think of the prodigal son:When he was brought down to the husks,

and even these kept from him, he thought of his father’s house, the only place where he could find
the fatted calf. When Naomi returned as an emptied one to the land of Israel, she found it was the
beginning of barley harvest. When Abram fell on his face before God, then the many streams of
grace flowed from the ocean of love. God’s promises flow freely. It is all grace now. name shall
be Abraham; for a father of many nations I made thee. I will make thee exceeding fruitful . . . I
will make nations of thee … I will establish My covenant between Me and thee . . . And I will
give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of
Canaan, for an everlasting possession; and I will be their God" (Gen. 17:1-8). And so with the
leper:When his disease (a type of the evil energy of the flesh) ceased to work, he was pronounced
clean. The priest could now go forth to the unclean place and bring him into the camp, with the
full blessing of death and resurrection (of which his illness and healing were a type), and in due
time, the eighth day, the consummation of blessing, he comes into his tent. (See Lev. 14.) So long
as we are seeking to maintain anything of our own, to cherish an unbroken spirit as to some
favorite opinion or object, we are resisting God’s will and shutting out His grace. But when we
are brought down to our real nothingness, and have nothing to maintain but Christ and His glory,
the flood gates are thrown open and grace flows in.

Some have thought that literal poverty, in its ordinary sense, is connected in the Lord’s mind with
the blessings of the kingdom, and so have parted with their property at once, and become poor
for the kingdom of heaven’s sake. In place of distributing their income as the Lord’s stewards, and
as He might call for it, they have entrusted it to others and have taken the place of dependence
themselves. Which is right? To hold property for Christ and His service in this world, and to give
it out as a steward according to His mind, is a Christian service that requires much waiting on the
Master, and great liberty of soul in His presence.

We would only further add on this beatitude that the poor in spirit are heirs of the kingdom of
heaven. The riches of the King and the glories of His kingdom have come down to enrich the poor
in spirit. Who would not be poor in spirit? we may well exclaim. Who would not willingly be self-
emptied before the Lord? But oh! the danger of being preoccupied when the invitation comes.
Houses, lands, oxen, the home, the world, and_what is worst of all, deadliest of all_self-
occupation in a thousand ways:all these come between us and the Lord. But to the poor in spirit,
to those who have reached the end of self, to those who are in the dust before God, yet cling by
faith to Jesus and His cross, to those whose fair forms of religiousness are laid aside and can only
say, I have nothing now but Christ:The whole riches of His kingdom and_better far_Christ
Himself is theirs, theirs now, theirs for ever. Praise His name!

"Enough_give thou the humble heart, and I consent;
Oh, make me nothing, and therewith content.
My gain is loss, my trust is in the cross;
Hold me! I’m weak, I fall; be thou mine all in all.

"I will be nothing still,
That Christ alone my heaven of heavens may fill.
Yet set me, Lord, a little glowing gem
Upon His diadem; to shed my tiny ray

Among the splendors of His crowning day;
Though unperceived, I still should like to shine,
A tribute glory on that brow divine."

(To be continued.)