All the parties concerned in ordination ought to seek the guidance of the Holy Spirit, and act under his influence. The highest responsibility rests on him who is entering the sacred office. He should act under a deep sense of his responsibility, and with a persuasion, the result of prayerful, heart-searching examination, that he is moved by the Holy Ghost. The presbytery have the next degree of responsibility. They should be persuaded that the Holy Spirit has called the candidate to the ministry; and be prepared, under this conviction, the result of due examination, to receive him as a fellow-laborer with them in the Lord's service. The lowest degree of responsibility rests on the church; but even this is solemn and important. The same Spirit dwells in the ministry and in the churches; and every member is concerned in whatever concerns the spiritual body of Christ. A hearty concurrence of the church is necessary in the ordination; and, without it, a presbytery should never act. When a candidate has the threefold testimony, of his own conscience, of the presbytery, and of the church, he may proceed to labor in the ministry, with an assurance that he is "sent forth by the Holy Ghost."
Every step in the process of ordination recognises the principle that a divine call is necessary to a proper entrance on the ministerial office. The candidate, the presbytery, the church, all admit it, and act on it. This principle is of great importance to the preservation of a spiritual and efficient ministry; and it cannot be neglected, without immense evil to the cause of pure religion. When a father chooses the ministry as a profession for his son, or when the son chooses it for himself, as he would choose any other profession, the authority of God is contemned, and the holy office profaned. If a church should think that they need a minister, and should conclude to appoint one without regard to a divine call; and if a presbytery should aid them in accomplishing their purpose; the church and presbytery together may make a minister; but he will be, if not a minister of Satan, at the best only a minister of men, and not a minister of Christ.
The divine call is not only indispensable, but it is also complete in itself. The presbytery do not assemble to complete it, but to signify their concurrence in the persuasion that it exists. The earliest and the least hurtful form which the pernicious doctrine of baptismal regeneration assumed, regarded baptism as the completion of regeneration. It did not make regeneration consist wholly in the outward ceremony; but it regarded no one, whatever the Holy Spirit may have effected within him, as fully regenerated, until he had gone through the outward ceremony. A similar mistake has been made respecting the Holy Spirit's call to the ministry. The call is supposed to be incomplete, until the outward ceremony of ordination has been performed. In both cases a distinction should be made, between what the Spirit does, and what it is the duty of him to do on whom the Spirit operates. The Spirit regenerates; and it is the duty of the regenerated man to be baptized. The Spirit calls to the ministry; and it is the duty of the man so called, to enter on the work of the ministry through all the forms which are prescribed in the word of God. Why the Holy Spirit permits one whom he has regenerated to err so far as to neglect baptism; and why he permits one whom he has called to the ministry to err so far as to neglect both baptism and regular ordination; I as little understand, as I understand why God permitted sin to enter the world. The proof of all these facts is irrefragable; and I am compelled to admit their existence, and believe that God will overrule them for his glory.