revealed. It is only through the writings of the later ministry of Paul that we can learn

these differences.

Take an example, well-known to most students of Scripture. In I Cor. 9: are two

important items of church practice:--

Apart from the teaching given by the specially equipped ministers whose work it was

to readjust the saints, we should not know whether both the above were carried over into

the new dispensation, whether both were left behind, whether the Lord's supper only was

retained, or whether the relationship of the man and woman only was carried over. Who

could possibly decide this but the Lord Himself? In Paul's first epistle to Timothy

(2: 8-15) the relation of the sexes in ministry is repeated and readjusted. Here we stand

upon positive teaching. The second item, the Lord's supper, is not repeated, either in this

chapter, this epistle, or in any epistle written by Paul for the instruction of the church and

its ministry after Acts 28:

Let those who feel that they must continue this remembrance of the Lord's death do so

as unto the Lord, we have no right to judge them, but let them also acknowledge that we

too, who no longer partake of a typical feast which is vitally connected with the new

covenant and so with the Israel's restoration and kingdom, and closely linked with the

parousia phase of the Lord's coming, let them acknowledge that we too when we eat not,

to the Lord "eat not" and are "fully persuaded in our own mind" (Rom. 14: 3-6).

We have already seen, in the sevenfold unity of the Spirit, that the apostle has likewise

decided for us whether we observe the baptism of John, of Peter and Paul during the

Acts, of the Spirit in His manifest gifts, or of that silent, unseen, yet vital union with the

risen Christ, which after all is the meaning underlying all the varied baptisms of other

dispensations, and which alone gives the typical ordinance its value and power.

This ministry moreover was directed to "the saints' and was a work of "edifying the

body of Christ" rather than world-wide evangelization. The gospel for the unsaved is still

the gospel as revealed in Romans. The epistle to the Ephesians assumes that the reader

has reached the inner teaching of Rom. 5:-8:, "Dead to sins". The readjusting of the

saints had a twofold goal:--

Work is valueless apart from dispensational truth. Labour expended upon the body of

Christ with undispensational Scriptures does not build up but destroys. The scattered and

divided state of the church to-day is largely the result of the attempt to combine

dispensations that differ. The reader may be engaged in "a work of ministry", but it is

worth while to stop and consider its relation to the various phases of God's purpose.

Some of God's children are engaged in phases of kingdom truth. They sometimes