Institutes of the Christian Religion (Vol. 2 of 2)
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.
