Book 4, Chapter 3 (2)

VI. Our Lord, when he sent forth his apostles, commissioned them, as we have just remarked, to preach the gospel, and to baptize all believers for the remission of sins.[809] He had already commanded them to distribute the sacred symbols of his body and blood according to his own example.[810] Behold the sacred, inviolable, and perpetual law imposed upon those who call themselves successors of the apostles; it commands them to preach the gospel, and to administer the sacraments. Hence we conclude, that those who neglect both these duties have no just pretensions to the character of apostles. But what shall we say of pastors? Paul speaks not only of himself, but of all who bear that office, when he says, “Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God.”[811] Again: “A bishop must hold fast the faithful word as he hath been taught, that he may be able, by sound doctrine, both to exhort and to convince the gainsayers.”[812] From these and similar passages, which frequently occur, we may infer that the preaching of the gospel, and the administration of the sacraments, constitute the two principal parts of the pastoral office. Now, the business of teaching is not confined to public discourses, but extends also to private admonitions. Thus Paul calls upon the Ephesians to witness the truth of his declaration, “I have kept back nothing that was profitable unto you, but have showed you, and have taught you publicly, and from house to house, testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.” And a little after: “I ceased not to warn every one, night and day, with tears.”[813] But it is no part of my present design, to enumerate all the excellences of a good pastor, but only to show what is implied in the profession of those who call themselves pastors; namely, that they preside over the Church in that station, not that they may enjoy a respectable sinecure, but to instruct the people in true piety by the doctrine of Christ, to administer the holy mysteries, to maintain and exercise proper discipline. For the Lord denounces to all those who have been stationed as watchmen in the Church, that if any one perish in ignorance through their negligence, he will require the blood of such a person at their hands.[814] What Paul says of himself, belongs to them all: “Woe is unto me, if I preach not the gospel,” because “a dispensation of the gospel is committed unto me.”[815] Lastly, what the apostles did for the whole world, that every individual pastor ought to do for his flock to which he is appointed.

VII. While we assign to them all respectively their distinct Churches, yet we do not deny that a pastor, who is connected with one Church, may assist others, either when any disputes arise, which may require his presence, or when his advice is asked upon any difficult subject. But because, in order to preserve the peace of the Church, there is a necessity for such a regulation as shall clearly define to every one what duty he has to do, lest they should all fall into disorder, run hither and thither in uncertainty without any call, and all resort to one place; and lest those who feel more solicitude for their personal accommodation than for the edification of the Church, should, without any cause but their own caprice, leave the Churches destitute,—this distribution ought as far as possible to be generally observed, that every one may be content with his own limits, and not invade the province of another. Nor is this an invention of men, but an institution of God himself. For we read that Paul and Barnabas “ordained elders in the respective Churches of Lystra, Iconium, and Antioch;”[816] and Paul himself directed Titus to “ordain elders in every city.”[817] So in other passages he mentions “the bishops at Philippi,”[818] and Archippus, the bishop of the Colossians.[819] And a remarkable speech of his is preserved by Luke, addressed to “the elders of the Church of Ephesus.”[820] Whoever, therefore, has undertaken the government and charge of one Church, let him know that he is bound to this law of the Divine call; not that he is fixed to his station so as never to be permitted to leave it in a regular and orderly manner, if the public benefit should require it; but he who has been called to one place, ought never to think either of departing from his situation, or relinquishing the office altogether, from any motive of personal convenience or advantage. But if it be expedient that he should remove to another station, he ought not to attempt this on his own private opinion, but to be guided by public authority.

VIII. In calling those who preside over Churches by the appellations of bishops, elders, pastors, and ministers, without any distinction, I have followed the usage of the Scripture, which applies all these terms to express the same meaning. For to all who discharge the ministry of the word, it gives the title of “bishops.” So when Paul enjoins Titus to “ordain elders in every city,” he immediately adds, “For a bishop must be blameless.”[821] So in another Epistle he salutes more bishops than one in one Church.[822] And in the Acts he is declared to have sent for the elders of the Church of Ephesus, whom, in his address to them, he calls “bishops.”[823] Here it must be observed, that we have enumerated only those offices which consist in the ministry of the word; nor does Paul mention any other in the fourth chapter of the Epistle to the Ephesians, which we have quoted. But in the Epistle to the Romans, and the First Epistle to the Corinthians, he enumerates others, as “powers,” “gifts of healing,” “interpretation of tongues,” “governments,” “care of the poor.”[824] Those functions which were merely temporary, I omit, as foreign to our present subject. But there are two which perpetually remain—“government,” and “the care of the poor.” “Governors” I apprehend to have been persons of advanced years, selected from the people, to unite with the bishops in giving admonitions and exercising discipline. For no other interpretation can be given of that injunction, “He that ruleth, let him do it with diligence.”[825] Therefore, from the beginning, every Church has had its senate or council, composed of pious, grave, and holy men, who were invested with that jurisdiction in the correction of vices, of which we shall soon treat. Now, that this regulation was not of a single age, experience itself demonstrates. This office of government is necessary, therefore, in every age.

IX. The care of the poor was committed to the “deacons.” The Epistle to the Romans, however, mentions two functions of this kind. “He that giveth,” says the apostle, “let him do it with simplicity: he that showeth mercy, with cheerfulness.”[826] Now, as it is certain that he there speaks of the public offices of the Church, it follows that there were two distinct orders of deacons. Unless my judgment deceive me, the former clause refers to the deacons who administered the alms; and the other to those who devoted themselves to the care of poor and sick persons; such as the widows mentioned by Paul to Timothy.[827] For women could execute no other public office, than by devoting themselves to the service of the poor. If we admit this,—and it ought to be fully admitted,—there will be two classes of deacons, of whom one will serve the Church in dispensing the property given to the poor, the other in taking care of the poor themselves.—Though the word itself (διακονια) is of more extensive signification, yet the Scripture particularly gives the title of “deacons” to those whom the Church has appointed to dispense the alms and take care of the poor, and constituted stewards, as it were, of the common treasury of the poor; and whose origin, institution, and office, are described in the Acts of the Apostles. For “when there arose a murmuring of the Grecians against the Hebrews because their widows were neglected in the daily ministration,”[828] the apostles pleaded their inability to discharge both offices, of the ministry of the word and the service of tables, and said to the multitude, “Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business.” See what were the characters of the deacons in the apostolic Church, and what ought to be the characters of ours, in conformity to the primitive example.

X. Now, as “all things” in the Church are required to “be done decently and in order,”[829] there is nothing in which this ought to be more diligently observed, than the constitution of its government; because there would be more danger from disorder in this case than in any other. Therefore, that restless and turbulent persons may not presumptuously intrude themselves into the office of teaching or of governing, it is expressly provided, that no one shall assume a public office in the Church without a call. In order, therefore, that any one may be accounted a true minister of the Church, it is necessary, in the first place, that he be regularly called to it, and, in the second place, that he answer his call; that is, by undertaking and executing the office assigned to him. This may frequently be observed in Paul; who, when he wishes to prove his apostleship, almost always alleges his call, together with his fidelity in the execution of the office. If so eminent a minister of Christ dare not arrogate to himself an authority to require his being heard in the Church, but in consequence of his appointment to it by a Divine commission, and his faithful discharge of the duty assigned him,—what extreme impudence must it be, if any man, destitute of both these characters, should claim such an honour for himself! But having already spoken of the necessity of discharging the office, let us now confine ourselves to the call.

XI. Now, the discussion of this subject includes four branches: what are the qualifications of ministers; in what manner they are to be chosen; by whom they ought to be appointed; and with what rite or ceremony they are to be introduced into their office. I speak of the external and solemn call, which belongs to the public order of the Church; passing over that secret call, of which every minister is conscious to himself before God, but which is not known to the Church. This secret call, however, is the honest testimony of our heart, that we accept the office offered to us, not from ambition or avarice, or any other unlawful motive, but from a sincere fear of God, and an ardent zeal for the edification of the Church. This, as I have hinted, is indispensable to every one of us, if we would approve our ministry in the sight of God. In the view of the Church, however, he who enters on his office with an evil conscience, is nevertheless duly called, provided his iniquity be not discovered. It is even common to speak of private persons as called to the ministry, who appear to be adapted and qualified for the discharge of its duties; because learning, connected with piety and other endowments of a good pastor, constitutes a kind of preparation for it. For those whom the Lord has destined to so important an office, he first furnishes with those talents which are requisite to its execution, that they may not enter upon it empty and unprepared. Hence Paul, in his Epistle to the Corinthians, when he intended to treat of the offices themselves, first enumerated the gifts which ought to be possessed by the persons who sustain those offices.[830] But as this is the first of the four points which I have proposed, let us now proceed to it.

XII. The qualifications of those who ought to be chosen bishops, are stated at large by Paul in two passages.[831] The sum of all he says is, that none are to be chosen but men of sound doctrine and a holy life, not chargeable with any fault that may destroy their authority, or disgrace their ministry. The same rule is laid down for the deacons and governors. Constant care is required, that they be not unequal to the burden imposed upon them, or, in other words, that they be endowed with those talents which are necessary to the discharge of their duty. So, when Christ was about to send forth his apostles, he furnished them with such means and powers as were indispensable to their success.[832] And Paul, after having delineated the character of a good and genuine bishop, admonishes Timothy not to contaminate himself by the appointment of any one of a different description.[833] The question relating to the manner in which they are to be chosen, I refer not to the form of election, but to the religious awe which ought to be observed in it. Hence the fasting and prayer, which Luke states to have been practised by the faithful at the ordination of elders.[834] For knowing themselves to be engaged in a business of the highest importance, they dared not attempt any thing but with the greatest reverence and solicitude. And above all things, they were earnest in prayers and supplications to God for the spirit of wisdom and discretion.