Institutes of the Christian Religion (Vol. 2 of 2)
CHAPTER III.
THE TEACHERS AND MINISTERS OF THE CHURCH; THEIR ELECTION AND OFFICE.
We must now treat of the order which it has been the Lord’s
will to appoint for the government of his Church. For although
he alone ought to rule and reign in the Church, and to have all
preëminence in it, and this government ought to be exercised
and administered solely by his word,—yet, as he dwells not
among us by a visible presence, so as to make an audible declaration
of his will to us, we have stated, that for this purpose
he uses the ministry of men whom he employs as his delegates,
not to transfer his right and honour to them, but only that he
may himself do his work by their lips; just as an artificer
makes use of an instrument in the performance of his work.
Some observations which I have made already, are necessary to
be repeated here. It is true that he might do this either by
himself, without any means or instruments, or even by angels;
but there are many reasons why he prefers making use of men.
For, in the first place, by this method he declares his kindness
towards us, since he chooses from among men those who are
to be his ambassadors to the world, to be the interpreters of
his secret will, and even to act as his personal representatives.
And thus he affords an actual proof, that when he so frequently
calls us his temples, it is not an unmeaning appellation,
since he gives answers to men, even from the mouths
of men, as from a sanctuary. In the second place, this is a
most excellent and beneficial method to train us to humility,
since he accustoms us to obey his word, though it is preached
to us by men like ourselves, and sometimes even of inferior
rank. If he were himself to speak from heaven, there would
be no wonder if his sacred oracles were instantly received
with reverence, by the ears and hearts of all mankind. For
who would not be awed by his present power? who would not
fall prostrate at the first view of infinite Majesty? who would
not be confounded by that overpowering splendour? But
when a contemptible mortal, who had just emerged from the
dust, addresses us in the name of God, we give the best
evidence of our piety and reverence towards God himself, if we
readily submit to be instructed by his minister, who possesses
no personal superiority to ourselves. For this reason, also, he has
deposited the treasure of his heavenly wisdom in frail and
earthen vessels,[798]
in order to afford a better proof of the
estimation in which we hold it. Besides, nothing was more
adapted to promote brotherly love, than a mutual connection
of men by this bond, while one is constituted the pastor to
teach all the rest, and they who are commanded to be disciples,
receive one common doctrine from the same mouth. For
if each person were sufficient for himself, and had no need of
the assistance of another, such is the pride of human nature,
every one would despise others, and would also be despised
by them. The Lord, therefore, has connected his Church
together, by that which he foresaw would be the strongest
bond for the preservation of their union, when he committed
the doctrine of eternal life and salvation to men, that by their
hands it might be communicated to others. Paul had this
in view when he wrote to the Ephesians, “There is one
body, and one Spirit, even as ye are called in one hope of
your calling; one Lord, one faith, one baptism, one God and
Father of all, who is above all, and through all, and in you
all. But unto every one of us is given grace according to
the measure of the gift of Christ. Wherefore he saith, When
he ascended up on high, he led captivity captive, and gave
gifts unto men. (Now that he ascended, what is it but that
he also descended first into the lower parts of the earth? He
that descended is the same also that ascended up far above
all heavens, that he might fill all things.) And he gave some,
apostles; and some, prophets; and some, evangelists; and some,
pastors and teachers; for the perfecting of the saints, for the
work of the ministry, for the edifying of the body of Christ;
till we all come in the unity of the faith, and of the knowledge
of the Son of God, unto a perfect man, unto the measure
of the stature of the fulness of Christ; that we henceforth
be no more children, tossed to and fro, and carried about
with every wind of doctrine, by the sleight of men, and cunning
craftiness, whereby they lie in wait to deceive; but, speaking
the truth in love, may grow up into him in all things, which
is the head, even Christ; from whom the whole body fitly
joined together, and compacted by that which every joint
supplieth, according to the effectual working in the measure
of every part, maketh increase of the body unto the edifying
of itself in love.”[799]
II. In this passage he shows that the ministry of men, which
God employs in his government of the Church, is the principal
bond which holds believers together in one body. He also
indicates that the Church cannot be preserved in perfect safety,
unless it be supported by these means which God has been
pleased to appoint for its preservation. Christ, he says, “ascended
up far above all heavens, that he might fill all things.”[800]
And this is the way in which he does it. By means of his
ministers, to whom he has committed this office, and on whom
he has bestowed grace to discharge it, he dispenses and distributes
his gifts to the Church, and even affords some manifestation
of his own presence, by exerting the power of his Spirit in
this his institution, that it may not be vain or ineffectual.
Thus is the restoration of the saints effected; thus is the body
of Christ edified; thus we grow up unto him who is our Head
in all things, and are united with each other; thus we are all
brought to the unity of Christ; if prophecy flourishes among
us, if we receive the apostles, if we despise not the doctrine
which is delivered to us. Whoever, therefore, either aims to
abolish or undervalue this order, of which we are treating, and
this species of government, attempts to disorganize the Church,
or rather to subvert and destroy it altogether. For neither the
light and heat of the sun, nor any meat and drink, are so necessary
to the nourishment and sustenance of the present life, as the
apostolical and pastoral office is to the preservation of the Church
in the world.
III. Therefore I have already remarked, that God has frequently
commended its dignity to us by every possible encomium,
in order that we might hold it in the highest estimation
and value, as more excellent than every thing else. That he
confers a peculiar favour upon men by raising up teachers for
them, he fully signifies, when he commands the prophet to
exclaim, “How beautiful are the feet of him that publisheth
peace;”[801]
and when he calls the apostles “the light of the
world,” and “the salt of the earth.”[802]
Nor could that office
be more splendidly distinguished than when he said to them,
“He that heareth you, heareth me.”[803]
But there is no
passage more remarkable than that in Paul’s Second Epistle to
the Corinthians, where he professedly discusses this question.
He contends, that there is nothing more excellent or glorious
than the ministry of the gospel in the Church, inasmuch as
it is the ministration of the Spirit, and of righteousness, and of
eternal life.[804]
The tendency of these and similar passages, is
to preserve that mode of governing the Church by its ministers,
which the Lord appointed to be of perpetual continuance, from
sinking into disesteem, and, at length, falling into disuse through
mere contempt. And how exceedingly necessary it is, he has
not only declared in words, but shown by examples. When
he was pleased to illuminate Cornelius more fully with the
light of his truth, he despatched an angel from heaven to send
Peter to him. When he designs to call Paul to the knowledge
of himself, and to introduce him into the Church, he does not
address him with his own voice, but sends him to a man to receive
the doctrine of salvation, and the sanctification of baptism.
If it was not without sufficient reason, that an angel, who is
the messenger of God, refrains from announcing the Divine will
himself, and directs a man to be sent for in order to declare it,—and
that Christ, the sole Teacher of believers, committed Paul
to the instruction of a man, the same Paul whom he had determined
to elevate into the third heaven, and to favour with a
miraculous revelation of things unspeakable,—who can now
dare to despise that ministry, or to neglect it as unnecessary, the
utility and necessity of which God has been pleased to evince
by such examples?
