Institutes of the Christian Religion (Vol. 2 of 2)
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.
XIII. The third inquiry we proposed was, by whom ministers
are to be chosen. Now, for this no certain rule can be
gathered from the appointment of the apostles, which was a case
somewhat different from the common call of other ministers.
For as theirs was an extraordinary office, it was necessary, in
order to render it conspicuous by some eminent character, that
they who were to sustain it should be called and appointed by the
mouth of the Lord himself. The apostles, therefore, entered upon
their work, not in consequence of any human election, but empowered
by the sole command of God and of Christ. Hence,
when they wish to substitute another in the place of Judas,
they refrain from a certain appointment of any one, but nominate
two, that the Lord may declare by lot which of them he
wills to be his successor.[835]
In the same sense must be
understood the declaration of Paul, that he had been created
“an apostle, not of men, neither by man, but by Jesus Christ,
and God the Father.”[836]
The first clause, not of men, was
applicable to him in common with all pious ministers of the
word; for no man can lawfully exercise this ministry without
having been called by God. The other clause was special and
peculiar to himself. When he glories in this, therefore, he
not only claims what belongs to a true and lawful pastor,
but likewise brings forward an evidence of his apostleship.
For whereas there were, among the Galatians, some who, from
an eagerness to diminish his authority, represented him as a
common disciple deputed by the primary apostles,—in order to
vindicate the dignity of his preaching, against which he knew
these artifices were directed, he found it necessary to show
that he was not inferior to the other apostles in any respect.
Wherefore he affirms, that he had not been elected by the judgment
of men, like some ordinary bishop, but by the mouth and
clear revelation of the Lord himself.
XIV. But that the election and appointment of bishops by
men is necessary to constitute a legitimate call to the office, no
sober person will deny, while there are so many testimonies of
Scripture to establish it. Nor is it contradicted by that declaration
of Paul, that he was “an apostle, not of men, nor by man,”[837]
since he is not speaking in that passage of the ordinary election of
ministers, but claiming to himself what was the special privilege
of the apostles. The immediate designation of Paul, by the
Lord himself, to this peculiar privilege, was nevertheless accompanied
with the form of an ecclesiastical call, for Luke states,
that “As they ministered to the Lord, and fasted, the Holy
Ghost said, Separate me Barnabas and Saul for the work whereunto
I have called them.”[838]
What end could be answered by
this separation and imposition of hands after the Holy Spirit had
testified their election, unless it was the preservation of the order
of the Church in designating ministers by men? God could
not sanction that order, therefore, by a more illustrious example
than when, after having declared that he had constituted Paul
the apostle of the Gentiles, he nevertheless directed him to be
designated by the Church. The same may be observed in the
election of Matthias.[839]
For the apostolic office being of such
high importance that they could not venture to fill up their number
by the choice of any one person from their own judgment,
they appointed two, one of whom was to be chosen by lot;
that so the election might obtain a positive sanction from Heaven,
and yet that the order of the Church might not be altogether
neglected.
