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, (a) 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 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." (b) II. In this passage he shows that the ministry of men, which (b) Eph. iv. 4-16. (a) 2 Cor. iv. 7. 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." 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;" (d) and when he calls the apostles "the light of the world," and "the salt of the earth." (e) Nor could that office be more splendidly distinguished than when he said to them, "He that heareth you, heareth me." (f) 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. (g) 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 (c) Eph. iv. 10. (d) Isaiah lii. 7. (e) Matt. v. 13, 14. (g) 2 Cor. iii. 6, &c. (f) Luke x. 16. himself, indeed, gives this name to "Andronicus and Junia, who," he says, "are of note among the apostles; "(7) but when he means to speak with strict propriety, he never applies that name except to those of the first order that we have mentioned. And this is the common usage of the Scripture. But the province of pastors is the same as that of the apostles, except that they preside over particular Churches respectively committed to each of them. Of the nature of their functions let us now proceed to a more distinct statement. 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. (m) He had already commanded them to distribute the sacred symbols of his body and blood according to his own example. (n) 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." (0) 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." (p) 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." (q) 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 (1) Rom. xvi. 7. (m) Matt. xxviii. 19. (n) Luke xxii. 19. (p) Titus i. 7, 9. 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. (r) 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." (s) 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;" (t) and Paul himself directed Titus to "ordain elders in every city." (v) So in other passages he mentions "the bishops at Philippi," (w) and Archippus, the bishop of the Colossians. (r) And a remarkable speech of his is preserved by Luke, addressed to "the elders of the Church of Ephesus." (y) 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 dis tinction, 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." (z) So in another Epistle he salutes more bishops than one in one Church. (a) 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." (b) 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." (c) 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." (d) 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." (e) 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. (f) 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 - (a) Phil. i. 1. (z) Titus i 5, 7. (1) Acts xx. 17, 28, ἐπισκοπους. (c) 1 Cor. xii. 28, δυνάμεις, χαρισματα ιαμάτων, γενη γλωσσων, κυβερνήσεις. (α) Rom. xii. 8. (e) Rom. xii. 8, μεταδιδους, εν απλότητι, ὁ ελεων, εν ἱλαρότητι. (f) 1 Tim. v. 9, 10. |