The work of a minister in Christ’s church is wide-ranging and burdensome. As an office with weighty responsibility, those who become ministers will inevitably fail in the work unless they have had a real calling. But what does the call to the ministry consist of? What is the person called to, and how can a genuine call be recognised? In the following updated extract John Brown of Wamphray explains the connection between the work, the office, and the church as well as distinguishing between different kinds of call.

There is such a thing as the visible church

A visible church exists and is continued in the world. A call to the ministry has an undoubted relation to the visible church. It is in the visible church that this ministry is placed by God (1 Cor. 12:28). It is over the visible church that overseers are set by the Holy Ghost (Acts 20:28). It is the visible church that ministers must feed, by dispensing the ordinances of God. It is towards the visible church that ministers must act the part of watchers, messengers, ambassadors, administrators or stewards, co-workers with God, fathers, rulers, overseers, nurses, teachers, stars, angels, friends of the bridegroom, labourers, pastors, builders, and so on.

All their ministrations are for such a company. Their work is to convert strangers, to confirm and build up believers, to instruct the ignorant, to strengthen the weak, to bring home those who wander out of the way, etc, as also to keep up, and lead others in, the public worship of God. There cannot be a call to the ministry without a visible church.

The visible church has an ongoing ministry

There is a standing, ongoing ministry in the visible church. A call to an office, presupposes the office, otherwise the call would be to a nonentity. It would be ridiculous to debate about a call to an office, if the office itself is in question.

This standing ministry in the house of God is necessary, and must not be laid aside, or annulled. It is an ordinance and institution of Jesus Christ, and must be recognised as such, and preserved and kept pure as such. If it was not ordained by Christ, it would be no great matter if it was completely laid aside, and all debate about a call to it would be utterly needless.

Ministers need a call to the ministry

No one ought to take upon himself the office of being a minister in the house of God, without a lawful call. If everyone who pleased, could take on him this office, why would there need to be a call to it? If we agree that a man needs a call, this means we agree that some particular persons, and they alone, must be authorised to take up this office, and that in an orderly way.

Just as none may take this office upon themselves without a lawful call, so no one may do the work which is proper to this office, if they are not called to the office. The call to the office is only appointed in order to lay a bar in the way of others from taking upon themselves to do the work belonging to the office.

Neither the office, nor the work proper to the office, is common to all the members of the church. If the work was common to all, what use would there be of a special office for this work, and why would there need to be a call, authorising some but not others to do the work of that office?

Church officers and church members, as such, are different and to be distinguished. Not all church members are church officers.

There are ways to recognise a real call

A call is different from gifts and qualifications. A call to an office presupposes for one thing that the person called is fitted and qualified for the office; and at the same time it presupposes that having these qualifications is not a sufficient ground for him to take upon him the office, or to perform the proper work of the office. For if his qualification was sufficient to warrant him for the office and the work, the call would be useless and wholly superfluous. A call must mean a proper, real and formal call, not a false, imaginary, and supposed or virtual one.

There are real and sure rules, grounds and evidences of a lawful call laid down in the Word, by which a true call may be distinguished from a false and spurious call. The solution of the question, “What is a right call, and what is a wrong call?” does not depend on our imaginations and fancies, but must be had in the Word. Therefore, if someone wants to describe to us what is a right call to the office of a minister in the church, he must not think it enough to tell us his dreams and suppositions, but he must give us grounds from the Word on which we must rest.

A call is not the same as invitation or ordination

Theologians speak of several sorts of “calling” to the ministry. In common parlance, what is referred to as a “call” is performed by the people inviting, making choice of, and submitting to the ministry of some specific person. This is more properly called “election,” and is itself distinct from “ordination.” We are speaking, however, of a call in the sense of “mission” or “commission,” that is, that which formally empowers the person called to perform the work belonging to that office, and legally authorizes him to it.

Different sorts of calls must be distinguished

Paul saying in Galatians 1:1 that he was “an apostle, not of man, nor by man, but by Jesus Christ, and God the Father,” shows that we are to distinguish calls and calls. (Not to mention that the first expression, “of men,” is commonly taken for an unlawful call, one that is merely of man, of themselves, or others, such as false prophets and false apostles had.)

We must distinguish between the immediate call from God and Christ, without the intervening of man, and the mediate call, which, though it is also of God, yet it comes by the intervention of some deed of man, and so is said to be “by man.” The apostles and some others were sent out immediately by Christ (e.g., in Acts 1, Matthias, the person on whom the lot fell, was sent immediately from God). Mediate calls were given to other church officers, appointed to their office by them, and so forth in succeeding generations, according to the way and method set down in the Word. What we are now discussing is the mediate call, seeing that the immediate call ceased with the extraordinary persons who were called by it, and who were also endued with extraordinary gifts (Matt. 10:1; 2 Cor. 12:12), or had some other extraordinary thing in their mission, which abundantly evidenced it to be immediately from God.

We may note further that there is a mediate call which may be described as singular and rare, or not very ordinary. For example, when a church is being set up, and not yet constituted, and all things are out of order, through necessity, some of the things requisite in an orderly call must be passed by and dispensed with. There is also a mediate call which is ordinary, and is usually to be followed, according to the rules set down in the Word.

Again, we are to distinguish between an outward call and an inward call. The outward call is what is done by men, according to the appointment of Christ, after examining the person, when he is separated and set apart, with solemn prayer and laying on of hands, for the ministry. That is “committing the work unto faithful men,” and appointing them to the work of the ministry. The inward call is the Lord signifying His mind and will inwardly to the man himself, that He is calling and appointing him to the ministry, not only equipping him with the necessary gifts and qualifications, but also powerfully and sweetly inclining his mind, and settling his will, to willingly take up this employment, for holy and pure ends; and by other events in His providence, manifestly signifying it to be His mind that this man shall serve Him in the work of the ministry.

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Where can we see the Christian church? Obscured behind many imperfections is the church which Jesus Christ has established on the earth. Diversity and even division does not change the basic spiritual reality that this church is one — composed of many parts, which are bonded together in a whole. In his treatise on The Nature of the Church, newly translated into English, John Brown of Wamphray explains the oneness of the Christian church on earth.

There is only one church on earth

There is but one church of Christ on earth. “Since there is one God, one faith, one mediator of God and man, Jesus Christ, the sole head of the church, it necessarily follows that the church is also one,” says Beza. “The whole multitude of Christians” (says Zwingli) “that regards itself as believing, being together one believing people, is said to be one church.” Hence this church is called “the kingdom of God” (Mark 4:26, 30), the “kingdom” of Christ (Daniel 7:14), “the kingdom of heaven” (Matthew 13:24, 31, 33, 47), “the kingdom to be delivered up to the Father” (1 Corinthians 15:24), “one body” (Ephesians 4:4-5), “the house of God” (1 Timothy 3:15), “the sheepfold” (John 10:16), “the temple” (2 Thessalonians 2:4); see also Song of Solomon 2:2; 4:8-10; 6:4.

The church is catholic, or ecumenical

This sole church is said to be catholic, or ecumenical [universal, world-wide], spread through all the globe, as it were. “Often” (says Calvin) “by the name ‘church’ we designate the entire multitude of men spread about the globe that professes to worship one God and Christ.” Apollonius says, “We state that an external, universal church, spread throughout all the earth, is described for us in the sacred books…” Let the promises concerning this ecumenical church be considered: Psalm 22:27; 72:8; 86:9; Isaiah 2:2-4; Daniel 7:14; Zechariah 14:9. Also, the term “church” in the New Testament is most frequently taken, not for some particular church, but for this universal church (Acts 8:3; Galatians 1:13, compared with Acts 26:11; 9:31); thus in 1 Corinthians 12:28; Acts 2:47; 1 Corinthians 10:32; Ephesians 3:10.

The church is an integral whole

This church is not a genus (properly speaking), but an integral whole: for it is something singular, consisting of many parts joined together. Particular churches are all integral parts of this whole. It is an integral whole, which has parts outside of parts; but, it is evident that particular churches are distinguished from each other, both by location, and by order, and by size. Furthermore, it has its own accidental properties and various mutations, and also its own operations. It is called a “kingdom” (Colossians 1:13), in which there are “children” (Matthew 8:12). It is called a “tabernacle” (Revelation 21:3); a “building” (1 Corinthians 3:9; Ephesians 2:21); a “temple” (Ephesians 2:21; 1 Corinthians 3:17); a “city” (Ephesians 2:19), an “army” (Song of Solomon 6:10); “one bread” (1 Corinthians 10:17).

The church is an aggregate whole

This church is also an aggregate whole, the parts of which are united by means of a bond (Ephesians 4:16), like a city or army. Hence we read of members added to the church (Acts 2:41), and of the joining together of the saints (Ephesians 4:12). Also, the entire edifice, fitly joined together, is said to grow (Ephesians 2:21–22; see also Colossians 2:19).

The church is distinguished as visible and invisible

This aggregate body, or the catholic church, is commonly distinguished into the visible and invisible church. This distinction is not good everywhere: for it is not a division of a genus into species, for then it would not be one church; neither is it a division of a whole into its members, as if one part of the church were visible, and another invisible.

But it is rather a division of the whole taken from a part, because of the diverse nature of the parts; that is, that all the members of the church, to the extent that they profess faith, make the church visible, and those among them that have been gifted with saving faith constitute the invisible church. And thus, this distinction is the same as that whereby it is distinguished into the church of the called, and elect (that is, of those elect that are called). The former embraces the latter in itself, and thus the invisible church is a part of the visible church.

Nevertheless, it is true that, although this distinction does not make multiple churches, namely, one invisible, and another visible, many things are said about the church and are attributed to it with respect to believers or those effectually called, who are also members of the church insofar as it is invisible, and not only insofar as it is visible, and these things do not apply to all the members of the visible church.

Hence, sometimes “church” is taken for the assembly of elect believers (Ephesians 5:23, 25–27; Colossians 1:18), sometimes for the assembly of the called, who profess the true religion (as in Acts 8:3; 9:2, and elsewhere throughout). Therefore, we are able to speak of the church both insofar as it is visible, and insofar as it is invisible. And, conceived of in either way, it is able to be called catholic.

The nature of the invisible church

The catholic church that is invisible consists of the entire number of the elect, however many were, are, or ever will be gathered into one, under Christ, its head. And it is the bride, the body, and the fullness of him who fills all in all (Ephesians 1:10, 22–23; 5:23, 27, 32). But the visible church (which is also catholic and universal under the gospel, not circumscribed by the bounds of one nation, as previously under the law) consists of all those, wherever in the world they may be, that profess the true religion (1 Corinthians 1:2; 12:12, 13; Psalm 2:8; Revelation 7:9; Romans 15:9–12), together with their children (1 Corinthians 7:14; Acts 2:39; Ezekiel 16:20–21; Romans 11:16; Genesis 3:15; 17:7). And it is the kingdom of the Lord Jesus Christ (Matthew 13:47; Isaiah 9:7). It is the house and family of God (Ephesians 2:19; 3:15), outside of which it is not ordinarily possible for any to obtain salvation (Acts 2:47). So says our British confession (Westminster Confession 25:1, 2).

The visible church is the church

The visible church is properly enough called “the church.”

1. Because the parts of this aggregative whole are properly visible, for they are the called. The elect are not members of the church as elect, but as called. In addition, the church which dwells in the world, even though the whole is not visible at once, is visible in its parts, both separately in its individual members, and also conjointly in its assemblies and congregations.

2. The visible church includes the invisible church in it as a part. And if a part is properly called “the church,” why not also the whole?

3. It is the church that the Scripture describes for us by calling it a “field,” in which are also tares, and a “house,” in which are vessels for dishonour. Therefore, it is properly the church.

4. Mention is made of this church throughout the Scriptures, and more rarely of the other one (taken with the greatest strictness). Also, it is always called “the church” by the Holy Spirit.

5. The organic church [i.e., the church made up of its organs, its members] is properly the church; that is the visible church, not the invisible as such.

6. It is proper enough to call “the church of Christ” that which never fully ceases to be visible. “But indeed” (says Ames) “the church at no time completely ceases to be visible: for, although sometimes the church appears hardly anywhere so pure that one might be able to have recourse to it in fellowship of the same worship in all things; nevertheless, the church, visible in some measure, exists in that very impurity of its worship and profession.”

7. The Roman church, the Corinthian church, etc., were churches, properly so called. These were visible churches, or similar parts of the visible catholic church.

8. That church in which the Word, the sacraments, and ecclesiastical censures are administered is properly called the church. That is the visible church: for it was to this church that Christ gave the sacred ministry, oracles, and instructions, for the gathering and joining together of the saints, 1 Corinthians 12:28; Ephesians 4:11-12.

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Ordinarily, sinners are saved by hearing the Word of God preached in a local church. But what if the sinners who most need the preaching don’t come to church? Paul travelled extensively to bring the good news about Jesus Christ to pagans, but we do not need to travel beyond our own neighbourhoods to find a mission field. Our own local communities include many people whose lifestyle and philosophy of life is increasingly similar to the pagan world Paul inhabited, and who have never meaningfully encountered the truth about Jesus. Distance is now less geographical and more cultural and often literally in our neighbourhoods. Commenting on Paul’s missionary labours, John Brown of Wamphray insists words in the pulpit alone are not enough. On one hand, no outreach attempt will be successful without the Holy Spirit’s blessing. On the other hand, ministers must be visible enough in their own context that even when people are unaware of his labours within the church, the preacher’s whole life and behaviour — including the way he responds to difficulties and suffering — is a living witness to the gospel.

In Romans 15, Paul calls himself “a minister of Jesus Christ unto the Gentiles” (Romans 15:16). The whole employment and work of the servants of God in the ministry is about the glad tidings of salvation through the Mediator, Jesus Christ. All their activity is to unfold and make plain to poor sinners the mystery of the gospel that was hidden from the beginning of the world.

Ministry goals and routes to success

The main thing which the ministers of the gospel ought to be driving at, in all they do in the office of the ministry, is the salvation and reconciliation to God of the people they have responsibility for. It should be their main aim to get the people so wrought on at heart as to be willing to give themselves up and dedicate themselves to the Lord and His service, and that God would be well pleased with them. Paul’s aim was, “that the offering up of the Gentiles might be acceptable” (v.16).

At the same time, no service we can do will be accepted by God from us unless we are renewed, and made new creatures, having the Spirit of holiness dwelling and working in us, putting down the power of sin and corruption, and advancing the work of conformity to the image of God (“sanctified by the Holy Ghost,” v.16). Whatever lengths the ministers of the gospel go to in dealing with people, pressing them to abstain from sins and iniquities and to follow the ways of holiness, yet nothing of this will avail until the Spirit of God, who is the Spirit of sanctification, the only worker of holiness in God’s people, puts His hand to the work. They are “sanctified by the Holy Ghost.”

Bringing the disobedient to faith

For the fuller demonstration of the glorious power of Christ working by him in the work of the ministry, Paul shows the effect that was produced (through the concurrence of the Spirit of Christ), which was also the end he was driving at. It was “to make the Gentiles obedient” (v.18), i.e., to bring them into an obedient submission to the gospel.

As people are by nature ignorant of, and unacquainted with, the way of salvation through faith in Jesus Christ, which the only wise God has chosen in His wonderful free grace and favour, so they are utterly unwilling to submit to that way, and be brought to like it. The gospel must be sent out, to make them obedient.

The great goal and purpose of the gospel which ministers carry to people is only to bring people into a willingness to submit to God’s way of bringing lost sinners to salvation, i.e., through a mediator, offered in a covenant of free grace.

Bringing a soul in to Christ, and bringing people to be willing to submit to the gospel and the way of salvation which God has carved out, is a work beyond the strength of the arm of flesh. No less power is able to bring this about than the power of the Lord Jesus Christ. It is He who worked by Paul to “make the Gentiles obedient.”

Outreach methods and their effectiveness

The means how this was brought about are either ordinary or extraordinary.

Ordinary means

The ordinary means are “by word and deed” (v.18). “By word” is by the preaching of the gospel, by debating, by discussion in private and in public. “By deed” is by his labours in travelling from place to place, by his assiduous care and efforts in planting churches, by his labours and sufferings, and in preaching.

Extraordinary means

The extraordinary means were “mighty signs and wonders” (v.19), the wonders that were done by Paul and the other apostles in order to confirm the truth of the doctrine they delivered. These included curing diseases, casting out devils, etc. These signs were in order to convince people of the truth of their doctrine.

It seemed good in the Lord’s eyes, so as to gain His own people, and so as to leave the wicked inexcusable, to stoop down to such an extent that He not only sent men out with power to preach the gospel of life, but He also supplied them with credentials which certify to all that they had a divine commission. That is why He gave them the power of working miracles, which none were able to do without being assisted by the divine Spirit (Acts 2:1–4; 43; 3:6; 4:29–31).

Although the Lord does not continue to work miracles, as He did at the beginning and first introduction of the truth, the historic miracles show that there is no place left for doubting. The doctrine of salvation was confirmed in the time of the apostles by so many signs and wonders, and this is the same doctrine as is preached now.

Whether ordinary or extraordinary, what made any of these means efficacious and effective was “the power of the Spirit of God” (v.18–19). This power went along with the means and made them effectual. Even signs and wonders will not be sufficient to gain the consent of the soul to the truth of the gospel, without the co-working and concurrence of the Spirit of the God who has the hearts of all in His hand. This is how hard a thing it is, to win a soul round to this most desirable way of salvation through Christ. It is “by the power of the Spirit of God.”

The personal witness

Nevertheless, although the work of conversion is only the work and achievement of the powerful Spirit of Christ (without whose influence it will never happen, the iron sinew in all of us by nature will never be broken), yet it has seemed good in the Lord’s eyes to use frail people as His instruments, and to use the apparently feeble and ineffective means of human preaching and proclaiming the news of salvation, i.e., by word of mouth declaring and explaining the nature of the covenant, and the terms on which salvation is had.

Ministers should not only hold out Christ, and the way of salvation through Him, by preaching the word of life, and publishing it as heralds, but all their life and behaviour should also be preaching the gospel. They should be walking, both in their private and public activities, in such a way that they would be winning sinners to Christ. They ought to spare no effort, labour, or risk, but venture on the worst that man can do in order to win souls “by word and deed.” Ministers must not rest on a bare speaking of words, but they must resolve to hold Christ forth in deed also.

Even the hardships, dangers and sufferings that the servants of Christ meet with in faithfully carrying out the duties of their calling, through God’s blessing, do much to convince sinners, and to gain ground with them, and bring them in to the gospel. Even Paul’s deeds, through the blessing of God — his sufferings, perils, hardships and the like — were a means of making the Gentiles believe.

A far-reaching commission

As the apostles and first founders of the Christian church were given extraordinary gifts and qualifications, fitting them for the extraordinary piece of work they were given to do, so, for the further spreading of the gospel, their commission extended far. They had the whole broad world for their charge. They were to preach the gospel to every nation, as God in His providence directed.

Paul shows the extent of his ministry. It was “from Jerusalem to Illyricum” (v.19), a vast area, taking in many provinces and regions in Asia and Europe. He preached the gospel at Jerusalem, afterwards at Damascus, Arabia, Caesarea, Tarsus, Antioch, Seleucia, Cyprus, Pamphylia, Antioch and Pisidia, Lycaonia, Syria and Cilicia, Phrygia, Galatia, Mysia, Troas, Macedonia, Thessalonica, Athens, Corinth, Ephesus, Grecia, Miletus. He went round about these regions and cities of Cilica, Cappadocia, Pisidia, Bythinia, Pontus, Mysia, Macedonia, even to Illyricum.

Now, says he, “I went through all these places, fully preaching the gospel of Christ” (v.19). In the original it says, “fully filling, or replenishing, the gospel.” This is a metaphor taken from a net being filled with fish. “I have filled the gospel with the Gentiles,” he says, or, “In all these places I have declared the whole counsel of God.”

It is much to the commendation of the mighty of God when the gospel is spreading far and near, and doing good in the places where it is preached. The apostle points out all of this so that the glorious power of the Spirit of God would be apparent.

As ministers ought to be faithful, withholding nothing of the good counsel of God wherever providence calls them, so they ought to preach nothing but the glad tidings of salvation through the Mediator. In all their travail and labour among the people they should be aiming at nothing else but drawing poor souls in to Christ, catching them in the net of the gospel, desiring to know nothing amongst them but Christ and Him crucified.

The vastness of the work

The work of gaining souls to Christ by the gospel is so great and profitable, and the reward of those who are instruments in saving sinners is so great, and the danger of those who slight this work is so great, that those who are employed in the work of the ministry should spare no pains, travail, labour, and industry to woo souls to Christ. Paul had infinite labour travelling between Jerusalem and Illyricum, preaching the gospel. He gave up his comfort and other conveniences to do his master service, not holding back from travelling through many countries, often risking his life.

The work of the conversion of souls to Christ is such a work that all the three persons of the Trinity must be involved in it. There must be the working of Christ, and the power of the Spirit, who is the Spirit of God. Though all of them have their hand in this (as they do with all other works external to themselves), yet they have their own order, the Father as the principal, and Christ as the one who whom the work is committed, and the Spirit as the one sent by Christ. What Paul refers to as “the power of Christ,” he also calls “the power of the Spirit of God,” to show that Christ is true God, and that Christ works in the gospel in and by His Spirit.

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When Paul went travelling to preach, he went out of his way to places where the name of Jesus Christ was unheard of. This was partly because it was the work of an apostle to lay the foundations, and some aspects of Paul’s work are not replicable today. However, his example is also instructive and encouraging for preachers in our own times to take up the task of bringing the exalted Saviour to the attention of those who have never before heard of him. It fulfils various prophecies about Christ’s exaltation when godless places become God-fearing. Yet according to some estimates, a third of the world’s population have never been reached with the gospel. Only 10% of cross-cultural missionaries work where the gospel has not been before (although some indicate that that number could be as low as 4%). India alone has over 1.3 billion people in over 2,000 people groups who have not been contacted with the good news about Jesus. There is still a need for the church to act on the commission given to the disciples by the risen Jesus on the point of ascending to glory — to preach the gospel to all nations and to every creature, to the ends of the earth. In the following extract, John Brown comments on Paul’s missionary strategy as set out in Romans 15:20–21, “So have I strived to preach the gospel, not where Christ was named, lest I should build upon another man’s foundation: but as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand.”

Places which have no church need the gospel

Paul has just been speaking about how far he has been spreading the gospel. But here he anticipates an objection. It might have been said, “You may have travelled through all these places, from Jerusalem to Illyricum, but what does that amount to? The most difficult part of the work may have been over before you got there — the people might have already been converted before you saw them!”

Paul answers, “That was not my way of preaching the gospel at all! I earnestly desired and endeavoured to preach in places which never heard the gospel before, where Christ was not once named. The reason? Lest I should build on someone else’s foundation. If I’d done that, I would have behaved as if I was not an apostle at all, for the work of an apostle is to lay the foundation of the gospel churches, and to found and settle churches where there was no church before. It would have been seeming to rob others of their glory.”

The ambition to plant the gospel is in harmony with promises and prophecies

Instead, Paul shows how in harmony this was with the prophecies that had been made about Christ’s kingdom. He cites a passage from Isaiah (52:15), where it is foretold what the fruits of Christ’s exaltation would be. “That which had not been told them, shall they see, and that which they had not heard, shall they consider.” He cites this passage to show both how this prophecy was partly fulfilled by his preaching, and also how he had an eye to these promises and prophecies in his preaching.

As the Lord gave the apostles extraordinary gifts and endowments, so He set them to a very hard task. He gave them commission, directly under Himself, to plant the gospel, and to lay the foundation of gospel churches, and to set up the Christian model of church government. It was their part to lay the foundation, and be wise master-builders. That is what Paul did, and the other apostles. “So did I strive to preach the gospel, not where Christ was named” (see also 1 Corinthians 3:10–11; Ephesians 2:20).

The apostles, neither one nor another of them, were in their own persons the foundation of the church, but all the foundation they laid was the preaching of the gospel, where it was not heard of before. In other words, the foundation they laid was Christ, who is the only foundation (1 Cor. 3:11; Isa. 28:16) and the chief corner stone (Psa. 142:22). What Paul calls a “foundation” at the end of the verse is just what he calls “preaching the gospel” at the beginning of the verse.

It is laudable and commendable in minsters of the gospel to be so desirous of preaching the gospel, and of converting sinners, that they strive and contend with great zeal and earnestness, as with a kind of holy ambition and desire of honour, striving to outstrip others. That is what Paul did, “I strived to preach the gospel.” In the original language, it is an emphatic expression, meaning to strive with ambition and earnestness, unwilling to be outdone.

The power of the gospel is a wonderful effect of Christ’s exaltation

As it is a matter of great difficulty to bring people under the gospel when they have been living in atheism and idolatry, so it is a matter of great honour to be blessed by God in laying the foundation of any good in a place. This made Paul avoid preaching Christ where He had been heard of, lest he should have robbed others of their glory and due honour. Instead he strove to preach where Christ was unheard of.

When the news of Christ, and of salvation through Him, springs up in a place where there was nothing but atheism and gross ignorance before, it is a fruit and effect of Christ’s exaltation. That is how we should look at it. Isaiah foretold it as an effect of Christ’s exaltation, “My servant shall be exalted and extolled, and be very high … That which had not been told them shall they see; and that which they had not heard shall they consider” (Isa. 52:13–15).

It should be a great encouragement for the ministers of the gospel to undertake to preach the gospel in a place where Christ was never heard tell of before. They may consider how it was foretold of old, and promised as a sweet fruit of Christ’s exaltation, that those who never heard of Christ before would see and understand much about him. It should bring great joy and peace to a faithful servant of Christ when he sees how the fruits and effects of his labours in the ministry conform to the old promises, and how his activities match up with the old prophecies. That is the use which Paul makes of this passage in Isaiah, saying, “As it is written …”

When the gospel comes with power and the manifestation of the Spirit, people make new discoveries. They see themselves in a different way than ever they did before. They get grand and excellent sights of noble Jesus. He is laid open to their view. The gospel uncovers and unfolds the beauty of this excellent Redeemer. “To whom he was not spoken of, they shall see, and they that have not heard shall understand.”

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All of Christ’s people are called to be His witnesses, and speak His truth into the situations and relationships they find themselves in. There is one body, and each member its own place and usefulness. Yet not all are called to be preachers or hold the office of minister in Christ’s church. John Brown of Wamphray explains the distinctiveness of the Christian ministry in the following updated extract. After showing that it is not unspiritual to value the forms and order of Christ’s church, he points to a large number of Scripture references which demonstrate that some but not all are called to be ministers. It is when people follow the Scripture pattern in preference to the promptings of their own spirits that God the Holy Spirit is genuinely honoured and will add His blessing.

Church order is more than empty formalism

[Our opponents in this controversy are prone to] accuse us of adhering to externals, devised by human wisdom, because we cleave to the rules and methods and orders prescribed by Christ to be followed in His house. On the other hand, they see themselves as the ones who follow the Spirit and are led by His direct help and influence.

The problem is that they end up accusing the Holy Spirit of leading them in a method and order that is not prescribed in the Word, but is only the invention of their own brains, blasphemously attributed to the leading of the Spirit of God. There is no basis to imagine that the Spirit of God will lead anyone in courses opposite to, and reflecting on, what Christ has instituted, because He is the Spirit of Christ, and sent by Him from the Father, with the work of testifying to Him, and not working at cross-purposes to Him, or trampling on what He has appointed.

Although there are differences of opinion about the order to be observed in the house of God, there is no warrant for our opponents to reject all order. They seem to want to bring in the confusion of Babel instead of the beautiful and edifying order which Christ, the supreme head and king of the Church, has appointed, and signally blessed, for His own glory and for promoting the good and edification of His subjects.

According to our opponents, it was not the mind of Christ “that Christians should establish the shadows and form of officers, without the power, efficacy and Spirit of Christ.” However, the power, efficacy and Spirit of Christ, is not in Christian’s power to establish (the Spirit bloweth where He listeth; John 3:8). I am not familiar with the Spirit which can be established by men — it is not the Spirit of God who is so under their power that He can be established by them as they please.

Also, although we are not trying to make a case for shadows and forms, yet we acknowledge (and desire to observe) the ordinances which Christ has appointed to continue in His Church, “for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ, till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ” (Eph. 4:11–13), even to “the end of the world” (Matt. 28:20). We have no ground to think that all these offices and officers were appointed only for that time and age, seeing the work is of the same necessity now as it was then. It is true, there was a special piece of work called for then; i.e., the founding and settling of gospel churches, and of gospel order and ordinances, and special, extraordinary officers were called, qualified and empowered then, which are not now necessary.

Now that the foundation has been laid, no is more required but a continual building on that foundation, for which, ordinary officers, and a standing ordinary ministry, are sufficient and necessary, in order that the ordinances of perpetual use may be administered, according to Christ’s appointment, for the constant edification of the Church. When the Church is denuded of her officers and watchers, she becomes easier prey for these grievous wolves who now enter in, not sparing the flock, and speak perverse things to draw away disciples after them.

The Christian ministry is a distinct office

Our opponents argue that there were no distinct office-bearers, particular individual persons, separated and set apart for the work of the ministry in the days of the apostles. However, the opposite is true. There were apostles, there were evangelists, and there were the other ordinary officers ordained and settled in the churches. See Acts 6:1–6; Acts 14:23; 1 Cor. 12: 28–30; Eph. 4:11; Phil. 1:1; Phil 4:3; Phil 2: 25; Col. 4:7, 12, 17; 1 Thess. 5:12–14; 1 Tim. 3:1–15; 1 Tim. 4:14–16. 1 Tim 5: 17, 22; 2 Tim. 2:2; 2 Tim. 4:1–2; Tit. 1:5–9; Heb. 13:7, 17; Jam. 5:14; 1 Pet. 5:4; Rev. 1:20; Rev. 2; Rev. 3.

Declaring that there is no such thing as office-bearers established in the house of God, distinct from other church members, destroys the whole order of the ministry. It contradicts what is taught in Rom. 12:6–8; 1 Cor. 12; Acts 15:4, 6; Acts 21:18; 2 Cor. 5:18–19. It contradicts what is evident in the titles, or particular designations which are given to individual persons set over others in the New Testament, such as “pastors” (Eph. 4:11; 1 Pet. 5:20; Acts 20:28), “doctors” (1 Cor. 12:28; Eph. 4:11), “stewards” (1 Cor. 4:1; Tit. 1:7), “preachers” (Rom. 10:14), “overseers” (Acts 20:18; 1 Pet. 4:15; 1 Pet. 5:2), “angels” (Rev. 1:20, etc), “stars” (Rev. 1:18), “ambassadors” (2 Cor. 5:19–20), “such as are set over others” (Heb. 13:17); and “rulers” (1 Cor. 12:28; 1 Tim. 5:17).

The same thing is also evident from:

• the special work given to them, not only included in the fore-mentioned titles, but expressly mentioned, such as preaching the gospel, administration of sacraments, care of the poor, exercise of discipline, etc. (see Matt. 28:19; 1 Cor. 9:16–17; 10:16; Rom. 12:6–8; 2 Cor. 12:15; 1 Tim. 4:13–16; 3:5; 2 Tim. 2:25; 4:2; Acts 6:2, 4).
• the duties required of others, in reference to them (1 Thess. 5:12; Gal. 6:6; 1 Tim. 5:17; Heb. 13:7, 17).
•  the qualifications required in them (1 Tim. 3:2; 2 Tim. 2:2–6; Tit. 1:5–9).
•  the orders given about examining and ordaining them (Acts 6; 1 Tim. 3:10; 5:11–12).
•  the special commands and injunctions laid upon them, to mind their work aright (1 Tim. 3:5. 1 Pet. 5:2, 3. 1 Tim. 4:14, 15, 16. Act. 6:2, 4. 2 Tim. 4:2. & 2:25. 1 Cor 9:16, 17 2 Cor. 12:15. Heb. 13:17).
•  the promises of God’s presence and assistance in the discharge of this work (Matt. 28:20; Rev. 1:1).
•  God’s approbation of them in it (Matt. 16:19; John 20:23; Matt. 10:40; Luke 10:16; John 13:20; 1 Thess. 4:8).
• In this way, the work which God has committed specifically to these officers, is made common.

The Spirit is a God of order and uses ordinary means

Some even go as far as to say that everyone, according as his own spirit (falsely called the Spirit of God) moves him, may take on this work (although for the sake of order they may allow something like a call from the people). But the Lord has restricted this work, ordinarily, to specific officers. Any encroachment is expressly prohibited (e.g., Rom. 12:3, 6, 7, 8; 1 Cor. 12; 1 Cor. 7:20; 1 Thess. 4:11).

That God is free to call whom He will, we know; but He has told us by His servant Paul, that He will not call women to this public ministry. Seeing He has appointed an ordinary and settled way whereby persons are to enter into this work, we have no warrant to think that those who do not come in by the door that He has set open, but creep in at windows, or suchlike unlawful ways, are called of the Lord. Rather, they run unsent, in contempt of God and His established order.

Some argue that anyone who is moved by the Spirit may instruct, teach, and exhort, when the saints are gathered together. This does not refer to private admonishing and exhorting, but the teaching which is ministerial, and is to have ministerial authority, when given by persons clothed with the authority of the ministerial office. This work is unique to the office, and ought to be performed only by those who are clothed with the office.

Also, in ordinary cases, God moves no one to violate the order established in His own house. Because of this order which Christ has established, we judge that all those persons who suppose themselves moved by the Spirit to teach publicly in the assemblies of the saints, are moved by their own spirit, and not by the Spirit of God, who is a God of order, and not the author of confusion; or rather by the spirit of Satan, in contempt of Christ’s order.

It is small wonder that their brethren, who are under the power of the same delusion, receive them, hearken to them and honour them. Yet this is more a confirmation of their delusion, than an argument evincing the lawfulness of their way.

Some argue that it is wrong to exclude from the ministry those who are not educated for it. But why does it offend them, that men put effort into being instructed and qualified for this work? Why does it offend them that only those who are qualified should be admitted into the office? It seems that the work of the ministry is a light business with them, and may be carried out by those who have no learning or qualifications. But the Lord qualified His apostles by teaching them for several years, as well as by extraordinary infusion of knowledge. Are we supposed to wait for such miracles now? Experience tells us that the Lord does not work in this way now, so why are they offended when we use ordinary means to attain knowledge? The work of the ministry is something that will take up the whole man, and his whole time, if he is faithful and diligent.

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The work of preaching, and the office of preacher, are exceptionally important in the church. But sometimes, when people grasp the importance of preaching, they may make mistakes about what qualifies someone to become a preacher. John Brown of Wamphray wrote against various misconceptions that were becoming popular in his time, views which may well sound familiar to us today. In the following adapted excerpt, Brown tackles the issue of what we can rely on and promote as sure indicators of a call to the ministry.

Grace in the heart is non-essential

I dare not say that a necessary qualification for the ministry is to be able to demonstrate the existence of real grace in the heart. Grace, and the saving workings of the Spirit, are latent, hidden in the heart, and there is no outward sign and evidence by which others can certainly or infallibly discern and judge these in others. They are hidden in such a way that even a person who has grace, will not always be in a position to discern it in his own heart, even though one is more acquainted with his own spirit and heart than others can be. So I dare not say that having the reality of grace is such a qualification that the lack of it renders a man no minister, and all his performances null before God, or man; though the person, being a real stranger to grace, can expect no acceptance of God through Jesus Christ for what he does. This is verified by Christ’s employing of Judas in the ministry.

The wish to teach others is non-essential

I deny that all who understand the truth of the gospel, and are able to instruct others, may or have a right to teach. Qualifications are no call. And, not every inclination to tell others what we know of the things of God, is a call to the work and office of the ministry. Private persons, in their private capacities, may and ought to seek to promote the edification of others (Psalm 66:16; 1 Pet. 4:10-11). Telling what you have found in your own experience, moreover, is not the whole work of the ministry. That also includes the preaching of the gospel, and the dividing of the word of truth (2 Tim. 2:15), speaking, exhorting and rebuking with all authority (Tit. 2:15), beseeching, as ambassadors, in the name of God, and in Christ’s stead (2 Cor. 5:19-20).

The inward work of the Spirit is non-essential

The inward work of the Spirit is necessary to make a man a real, upright and sincere Christian, or true member of the invisible church, and it is also necessary to make a man a sincere and upright minister before God, and approved by Him in what he doth. But it is not simply and absolutely necessary, in order to make one a minister before others, for others cannot certainly know this, nor do they walk by an infallible rule in judging this. What is necessary to make a man a member of the visible church, a professing Christian, I grant is also necessary to make one a minister, both before God and others; for others can judge of this, and have a certain and fixed rule to use to judge whether the profession is true or not, although not to judge whether it is sincere or not.

The call of the Spirit is non-essential

We can identify someone who has been called by the Spirit by the fact that they are gifted with the gifts of the Spirit, fitting for preaching of the gospel. These include the word of wisdom and the word of knowledge (1 Cor. 12:4, 7, 8, 11), whereby they are apt to teach (1 Tim. 3:2) and fit to take care of the church (v.5). These gifts, considered in themselves, are different from true and saving grace, and yet come from the Spirit, and are given to profit with; and so must be used to edification, according to the way prescribed in the gospel.

But some, speaking of being “called by the Spirit,” mean something like a personal word of inspiration saying to the man that he must go and preach. We reject all such fancies, even though some depend on them; we account them plain delusions (Matt. 24:24; 2 Thess. 2:9; Deut. 13:1; Gal. 1:8-9). No one can show any good basis warranting us to look for such immediate calls — there is no promise for this, or any command to expect it.

For what is this testimony of the Spirit, by which everyone may know who is truly called of God, and who not? Does the Spirit, when He calls one to this work, speak to the senses of all beholders, and witness also to them that this one is indeed called? This is not necessary even to make a Christian, never mind a minister. I would only say that if no one can know by the Scriptures that he, in particular, is called to be a minister, and must therefore fall back on an inward and immediate testimony of the Spirit, then we must also say that no one can know that someone else is a minister, without the inward and immediate testimony of the Spirit. Therefore they cannot be offended at us for not believing that they are sent by God, because we have no inward and immediate testimony of the Spirit about it. Although the Scriptures do not particularly and expressly tell us that “Mr So-And-So” is a false teacher and ought to be avoided, it says enough to warn us. The whole Scripture, which points out and declares the truth, and condemns errors, is as good to us as an immediate testimony saying, “Those ones are deceivers” — indeed, better, and more sure.

Appreciative hearers are non-essential

Some say that a preacher’s inward call from the Spirit is made manifest in the minds of their brethren, who sense the life and virtue in them and are edified by their words. But I cannot accept this. Is this manifestation always at every sermon, or only sometimes? Is it on the hearts of all who hear, or only some? Perhaps “their brethren” are disposed to recognise them, but the signs of Paul’s apostleship were among strangers, whom he converted, and brought in to the faith. If this manifestation is always and on all present, we would have to question Christ’s apostleship and calling, for everyone knows that His preaching did not always have this effect. Nor did Paul’s and Barnabas’. We would have to say that Ezekiel, who was sent to a rebellious people, who refused to hear, had no true and substantial call, nor Moses, when he was sent to Pharaoh. Yet those who are a “savour of death unto death” to some, may yet for all that be successors to the apostles.

Holiness is essential

Holiness is required of gospel ministers. The apostle tells us that the minister must be “a lover of good men (or “of good things,” as it is in the margin) sober, just, holy, temperate” (Tit. 1:8). He must be blameless (Tit. 1:7), “vigilant, sober, and of good behaviour” (1 Tim. 3:2). Therefore, all who are employed in the examination and trial of ministers should be careful in searching after this, as well as examining their gifts and other qualifications. When clear and manifest evidences appear of their hatred of good things, and of the godly, of their insobriety, injustice, unholiness, intemperance, lack of vigilance, and of their evil behaviour, they ought to be laid aside from that holy function, just as well as when their lack of gifts and of other requisite qualifications is clearly apparent. Indeed, if there are no positive evidences of this love, and of seriousness in the matters of God, giving fair and reasonable grounds for concluding that they are faithful men, they ought not to commit the Word to them.

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