This is the fourth post in this series from John Dagg's A Treatise on Church Order and the second on "calling." Dagg is laying out a theology of the role of the Gospel Minister in the local church.
A knowledge of gospel truth, an aptness to teach, and a heart moved by the desire to glorify God in the salvation of souls, are the evidences of a divine call to the work of the ministry. All these qualifications may exist, in a measure, in ordinary Christians; and a proportionate obligation accompanies them, to use them in the Redeemer's service. No church, no minister of the gospel, can, under a proper influence, forbid the exercise of these gifts, where they exist. Moses repelled the suggestion to forbid some who prophesied; and said, "Would God that all the Lord's people were prophets" (Num 11:29). An active, prudent employment of the gifts possessed by ordinary Christians, would promote incalculably the interests of religion; and the restriction of all labor for the spread of the gospel, and the promotion of piety, to a select few, is greatly detrimental to the cause of Christ.
But it is still true, that there are some whose gifts for public usefulness rise high above the rest; and, in bestowing superior qualifications, the Holy Spirit, who divides to every man severally as he will, has indicated his will that the possessor of the qualifications should use them for the work of the ministry, for the edifying of the body of Christ.
The Holy Spirit works harmoniously in all the parts of his operation. He diffuses one sympathy through all the body of Christ, so that the eye cannot say to the hand, I have no need of thee. When qualifications for service are imparted by the Spirit to one member, other members, under the influence of the same Spirit, welcome its service. Hence, every man who believes alone, that he is called of God to the ministry, has reason to apprehend that he is under delusion. If he finds that those who give proof that they honor God and love the souls of men, do not discover his ministerial qualifications, he has reason to suspect that they do not exist. The Head of the church has graciously provided, that in the ordinary course of things, men are able to obtain counsel in this matter, and are not compelled to act on their individual responsibility. If, in some extraordinary case, he calls some men to stand alone, as Elijah did, in defence of the truth, this gives no just plea to others to isolate themselves, and act on their own responsibility, when circumstances do not demand it. Elijah's proof of a divine call to the prophetical office consisted wholly in his possession of the prophetical spirit; but Elisha had the additional proof, that he had been anointed to the office by Elijah. Such proof, in -ordinary cases, the Holy Spirit has provided for the ministers of the word; and the use of it is necessary to the success of the ministry and the order of the churches.
Analysis: Though not discounting the general exercise of gifts in ministry among all believers, Dagg holds that there are some "whose gifts for public usefulness rise high above the rest." Anyone whose call to ministry is based upon his own apprehensions alone might well be "under delusion." Thus, men are "to obtain counsel on the matter" and not "act on their individual responsibility." Except for "extraordinary cases," like that of Elijah, men should not "isolate themselves, and act on their own responsibility, when circumstances do not demand it." Dagg, thus, advocates great care and reflection in the calling of men to the Ministry of the Word.
JTR
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