Church should be committed to a select number, who should feel the responsibility attached to their decisions, as that criminal causes should be tried in our Courts by a Jury, rather than by a promiscuous assembly.

4. It would greatly and justly limit the power and influence of the Pastor. It is not possible for him to have that influence with a set of men, who feel it to be their duty to examine and understand for themselves, as with the common class of Church members, who had none of that feeling of responsibility.

5. Difficult cases would be not only more ably examined and justly decided, but their decision would not be so likely to produce that party influence, which is so often a sore and grievous evil in our Churches. There would not be that temptation to endeavour to influence the common members of the Church, that we now too often witness.

On the whole, whether such a class of officers existed in the primitive Church, or whether it be expedient that there should be at the present day, we do not take it upon us to decide. We are confident however, viewing the nature of the arguments on both sides, the uncertainty that seems to rest upon the subject, and its comparative unimportance, that no individual with the feelings and views of a Christian, will choose rather to dissent, or attempt to disturb the peace of a Church, than to cheerfully countenance and support either.

SECTION XX.

Call to Preach.

Q. How can we determine when men are called of God, to preach the gospel?

A. Before we proceed to answer directly this question, we would remark that this is a subject, to which the attention of mankind is rarely called. The reason of this it is difficult to conceive. It certainly cannot be because the subject is not to persons in every circumstance in life, sufficiently important to demand their attention. It is doubtless said by some, "What interest have we, to know what is a call of God, to preach the gospel? It is our duty to hear the gospel when it is preached. Let those who think it to be theirs to preach, determine this question." This every man will see on a moment's reflection, is a view of the subject which is extremely erroneous. Unless there are men at the present day, who pretend to be the ministers of Christ and to preach his gospel, who deceive both themselves and their hearers; the state of society has greatly reformed, and men are not as depraved as they were in the days of the Saviour. Could we consistently sit under the preaching of such men, if we knew them to be of this character? Should we be willing to send our children to a teacher, whatever might be his professions, when once we had become convinced that his instructions in every branch of science only mislead them? But what would be endangered in that case, compared with what is endangered by the exhibition of false and erroneous views of the gospel? Suppose an individual should make his appearance among us, whe should avow himself to be some important agent of the government. Suppose he should affirm that the government had required, that a certain portion of our time, should be employed in a manner no way conducive to our interest, but entirely in its own service. Should we feel no interest in the inquiry, whether his pretensions were according to fact? Yet how trifling would be the interest we should have at stake in that case, compared with that which is involved in the inqui ry, Who among those that pretend to be the preachers of the gospel, are commissioned by the Saviour to that important

work? To set the importance of this inquiry in a still cleare, point of light, suppose the sentence of death were passed upon us for some capital crime, and we were lodged in prison waiting the time of our execution. During our confinement, various individuals are admitted to our apartment, who affirm that they have come to make propositions on the part of government, and to offer terms, on which we may be pardoned. Should we not have some interest in the question, whether they were honest men, or impostors? Suppose after some one had stated the conditions on which he affirmed that we might have pardon, and after we had complied with them, it should prove that he never had been sent by the government. Suppose further that we depend on his representations, and as we imagine comply with the condition of pardon, as stated by the government. With these impressions, and with the expectation that when we are brought on to the scaffold we shall be pardoned, we remain till the fatal hour arrives, and we then learn that this was only an impostor, and that he had never received any commission or agency from the government. Suppose it should be stated before the as sembled multitude, that there had been provisions made for us to receive pardon on the most reasonable terms, and faithful men had been intrusted with a commission to that amount, but that we did not like their terms, as well as those that were stated by the impostor: They were too humiliating; and therefore although they carried with them the most une quivocal credentials of their being sent by the government, their message was wholly rejected. Should we not in those circumstances, be inclined to reflect upon ourselves, for neglecting to examine the credentials of these different men ? Now it will be seen that this representation, does no more towards exhibiting this subject in a just point of light, than temporal things will compare with eternal. If the present life be our only accepted time and day of salvation, and if

we listen to such teachers as are not sent of God, and do not give a correct account of the terms of life, how vain is the attempt to form any just conception of the consequences! The question then before us, how shall we determine when ministers are commissioned and sent by the great Head of the Church, is one that it becomes every individual to settle for himself. The view we have given of this subject must in the opinion of every reflecting mind, be seen to correspond with the account which is contained in the Scriptures. "If the blind lead the blind, both shall fall into the ditch." a This was spoken with reference to the teaching of the Pharisees; and of course no meaning can be affixed to it, only that which we have exhibited. If some teach falsehood for truth, and others believe them and act according to their instruction, both shall fail of salvation. What are we to understand by the characters which are mentioned by our Saviour, such as the following: "blind guides, wolves in sheep's clothing, men that neither go in themselves, nor suffer those who are entering to go in?" What can be the meaning of these declarations, unless there are some who mislead others, in the great affair of salvation?

That such as preach the gospel in its purity, are in some sense called of God, there can be no doubt. "No man taketh this honour unto himself but he that is called of God as was Aaron." The way is now prepared to enter upon the answer to the question, What is it to be called of God to preach the gospel? It will be our object to examine în the first place some things which are often considered evidences of a divine call which are not; and secondly, mention some things which are real evidences. On this subject men have been fond of extremes.

a Mat, xv: 14. b Heb. v. 4.

1. It is thought by some, that the call of God is made up entirely of human qualifications.

A passage we have already cited is direct in proof, that all the real ministers of Christ are called of God. The expression "No man taketh this honour unto himself," &c. very plainly implies that the call mentioned in the passage, was not peculiar to the Apostolic age. That a call of God to preach the gospel, is made up entirely of human qualifications, is a sentiment which has had a fair opportunity to exhibit its spontaneous and legitimate effects upon the Church. So far as it is safe inferring the nature of causes from their effects, so far we are justified in saying, that the frosts of December, could not be more deadly in their influence on the vegetation of May, than this doctrine has been to the interests of vital piety. Let a man have all the human qualifications that the world can bestow upon him, or that his mind may be capable of receiving, still he might be a total stranger to that necessity which lay so heavy upon the Apostle, and led him to exclaim, "Yea woe is unto me if I preach not the gospel." a Whoever enters the field of the gospel with no other than human qualifications, might if he were not deaf to the voice of Jehovah, hear himself continually rebuked by "What hast thou to do to declare my statutes ?” b

2. It is thought by some that a call of God is wholly supernatural, or miraculous, and has nothing to do with human qualifications. It is not possible while we are in this world. to determine whether this sentiment or the one we have already examined, exerts the most pernicous influence on the interests of religion. We are constrained to believe that the advocates of this opinion, do not see the bearing it has on the character of the Holy Spirit; neither is it seen by the multitude who flock to hear the men that claim to be thus highly

a 1 Cor ix. 16. b Ps. 1. 16.