[September 28th, 1856.]
I. The doctrine of the Church, its officers, as well as its attributes and prerogatives, is evolved from the radical idea that it is the Body of Christ. Hence,
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It consists of those in whom his Spirit dwells.
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Hence the community thus animated has the unity and holiness, the perpetuity and universality which belong to the mystical body of Christ.
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Hence it has the authority to teach, and to bind and loose.
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Hence the diversity of gifts and offices of its members. To each is given a manifestation of the Spirit.
The illustration of the human body is used by the apostle: to one organ the Spirit gives the power of vision, to another the power of hearing, etc. So it is in the spiritual body; one has one gift, and one another.
II. From this it follows, 1. That no one can be called to any office in the Church but he who is in the Church. This excludes not only magistrates, as such, but also the unconverted. 2. It follows that no one in the Church can assume any office of his own will any more than any part of the body can make itself an eye or hand. 3. It follows that the body itself cannot confer office, any more than the hands and feet can vote some other portion to be an eye or tongue. Much less can those out of the Church have a right to appoint to office in the Church. 4. It follows that the only legitimate call is from the Holy Ghost. The only legitimate vocation of the eye, hand or ear, is from him who constitutes and animates the body. So only the Spirit who constitutes and animates the Church, can call to office in the Church. 5. It follows that the whole business of him who receives the call and of the Church, is to determine the question whether or not a man is called, and if satisfied of that fact to publicly declare it. 6. It follows that every office in the Church supposes gifts. The right to teach supposes the ability to teach, as much as an eye supposes the power of vision.
- This same analogy leads to the conclusion that the only evidence of a call to any office is the possession of the qualifications. But these qualifications are various. 1st. Regeneration, which is presupposed. 2d. Intellectual qualifications, including ability, knowledge, and orthodoxy. 3d. The spiritual qualifications, including, (a.) High appreciation of the importance of the office. (b.) A strong desire for it from proper motives. (c.) A willingness to go anywhere and to submit to everything in the discharge of its duties. (d.) A sense of responsibility or obligation, so that we can say, “Woe is me if I preach not the gospel!” 4th. Bodily qualifications; good health and the necessary gifts of utterance.
If these views of the matter be correct, what is to be thought of the multitudes who are in the ministry without this call of the Spirit?
Just what is thought of those who are in the Church without regeneration They are to be recognized as Church members, and their acts as such are valid; but they are not what they pretend to be, and have no right to be where they are.
Another inference is, that it is a fearful thing to be mistaken in this matter, both for the individual and for the Church. If the blind lead the blind both will be destroyed.
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