This month we celebrate our 25th Anniversary - We Thank the Lord for You.

We are delighted that you use the free resources available at Monergism. Our mission is to provide open access to scripturally sound and theologically rich Christian literature, ensuring cost is never a barrier to building a robust Christian library. While these resources are free to all, sustaining this ministry requires funding.

Last year, over 1 million new visitors accessed our resources. Given that less than 1% of readers donate, we humbly ask you to consider supporting this ministry. If everyone reading this gave just $5, we could meet our 2024 budget in no time.

Every contribution makes a difference - whether it's a monthly gift of $20 or a one-time donation of $10, $25, $100, or more. You can also read our business plan to see how your gifts are used to further this mission.

Monergism (CPRF) is a 501(c)(3) non-profit organization, and all donations are tax-deductible.

Donate

Of the Calling to Ministry

by Henry Bullinger

WHAT MANNER OF MEN, AND IN WHAT FASHION, MINISTERS OF THE WORD MUST BE ORDAINED IN THE CHURCH. OF THE KEYS OF THE CHURCH. WHAT THE OFFICE IS OF THOSE WHO ARE ORDAINED. OF THE MANNER OF TEACHING THE CHURCH; AND OF THE HOLY LIFE OF THE PASTORS.

In this present sermon, by God's assistance, we will, as briefly and plainly as we can, set forth for you, dearly beloved, what manner of men ministers should be and in what way it behooves us to ordain ministers today—not speaking again of the office, but of persons fit for the office. I do not think it necessary or profitable to show at length that the order or function instituted by Christ in the church suffices even today to gather, govern, and preserve the church of God on earth. Indeed, without these orders, new inventions are instituted in these last ages, as the thing itself testifies and the absolute perfection of the primitive church attests.

To make it plainly understood by all men whom the church today should ordain as ministers, we will speak a little more about the calling of ministers. Calling is nothing other than the lawful appointing of a fit minister. The same may also be called both ordination and election, though one word is broader in meaning than the other. Election comes first by nature, for whom we choose, those we call. Ordination encompasses both.

There are four kinds of calling numbered by most men. The two former are lawful; the two latter are unlawful.

The first kind of calling is where ministers are called neither by men nor through men but directly by God. We read that Isaiah the prophet and the apostle Paul were called in this way. This kind is often confirmed by signs or miracles and is called a heavenly and secret calling.

The second kind of calling is made by God but through the ordination of men. We read that Matthew, Luke, and Timothy were created ministers of the church in this way. This is the ordinary, public, and common calling used by men today. God indeed calls, bestowing necessary gifts upon His ministers and appointing laws for those who elect them. By following these laws, they ordinarily elect those whom, by signs (i.e., the necessary gifts for ministers), they conjecture were first called by God.

The third kind of calling is the first of the unlawful callings, which comes from men but not from God. This occurs when some unworthy person is ordained for favor or rewards. Here, sin is committed both by those who are ordained and those who bear responsibility for the ordination. Those who seek ordination sin by desiring to be placed in the ministry when they are either unaware or unwilling to acknowledge their lack of necessary gifts, or when, although sufficiently knowledgeable, they do not seek the office for the glory of God but for personal gain.

For those who are to be ordained, a testimony of conscience and a secret calling are required—namely, a sense that they are moved to take this office not through ambition or covetousness, but through a sincere fear and love of God and a desire to edify the church. St. Paul has written of this eloquently and holily in 1 Thessalonians 2.

The fourth kind of calling is when a man thrusts himself into ministry from his own private affection, being neither ordained by God nor by man. About such men, the Lord says in Jeremiah, "I have not sent them, yet they ran" (Jer. 23:21). Cyprian, writing to Antonianus, calls such men schismatics who usurp for themselves the office of a bishop without anyone giving it to them.

Thus, it is evident that in the church there must be a public and lawful calling. This is necessary for many reasons, especially to ensure that the ordinance of God is not neglected, that the discipline of the church is maintained, and that all in the church may know who has been called to the ministry.

Even though Paul, the apostle and teacher of the Gentiles, was not initially sent by men, he was later separated to ministry by the church of Antioch through the command of the Holy Spirit. Many others were similarly called by God but were also ordained by men. As Paul says, "No man takes this honor to himself but he that is called of God, as Aaron was" (Heb. 5:4), and again, "How shall they preach except they be sent?" (Rom. 10:15).

Concerning this second kind of calling, which is common and received in the church today, three things should be considered: first, who has the right and authority to call or ordain ministers; second, who are the right persons to be ordained; and lastly, how those who are called are to be ordained.

God commands the priest to be ordained before the whole congregation. This teaches and shows that the ordaining of priests should not be done without the knowledge of the people being present. In their presence, either the vices of the evil may be discovered, or the merits of the good commended. This is a just and lawful ordaining, examined by the election and judgment of all.

This custom and manner endured up to the time of St. Augustine. In his one hundred and tenth epistle, we see that the people, giving a shout, witnessed Augustine ordain Eradius as his successor. In later times, because the people often caused tumults in the elections of pastors, the ordination was entrusted to selected men from among the pastors, magistrates, and people. These three groups of men put forward notable candidates, out of whom the one deemed best was chosen.

In Justinian's Imperial Novel Constitutions 123, it is noted that those who think all power of ordaining ministers resides solely with bishops, diocesans, or archbishops, often refer to scripture, such as Paul's instruction to Titus: "For this cause I left you in Crete, that you should ordain elders in every city" (Titus 1:5). Another frequently cited passage is 1 Timothy 5:22: "Lay hands hastily on no man." However, we say that the apostles did not exercise tyranny in the churches, nor did they perform all things related to election or ordination alone, excluding other members of the church.

The apostles of Christ ordained bishops or elders in the church but did so by consulting with the congregations and obtaining the people's consent. This is evident in the election or ordination of Matthias, which we have recounted before. The Lord, in the law, says to Moses, "You shall appoint judges" (Deut. 16:18), but also, "You shall seek out among all the people whom you may make rulers" (Deut. 1:13). Furthermore, Moses says to the people, "Bring men of wisdom and understanding, and I will make them rulers over you."

Thus, just as Moses did not act according to his own will in the election of magistrates, but with the counsel of the people, so too Titus understood that his instruction to ordain elders did not give him permission to act privately, without the advice and consent of the churches.

Therefore, those who reject the tyranny of the bishops of Rome for good and reasonable causes do not sin. They restore the ancient right granted by Christ to the churches. It does not greatly matter whether discreet men chosen by the church, or the whole church itself, ordain fit ministers, nor whether the method is by votes, by lots, or by another necessary and holy manner. In such matters, godly men will not provoke contention, as long as all things are done in a holy and orderly way.

I will not, at this time, recount the various deceptions, conflicts, and wars that have occurred over the right to ordain ministers, nor the resulting bloodshed, spoiling, and destruction of countries. The histories of the acts of Henry IV and V, and the affairs of the Fredericks, provide ample witness to how impudently and abominably the popes of Rome and their sworn allies, the bishops, have behaved. Perhaps I will have occasion to speak on this matter elsewhere.

Master Bullinger has written more extensively on this topic. He notes that because, in the midst of tumults and factions among the people, ordinations were no longer conducted according to God's Word, the right to choose ministers was granted to the bishops. If they use this right to build up the church, it is well; but if they abuse it through tyranny, they should be corrected by godly magistrates, or the right to appoint ministers should be taken from them.

Now we will declare what manner of men it behooves us to ordain as ministers. Not just anyone who desires the position, but the choicest men of sound religion, furnished with all kinds of knowledge, exercised in the Scriptures, skilled in the mysteries of faith and religion, strong, constant, diligent, faithful, modest, and of holy and approved character. Their lives should reflect integrity, so that their conduct does not undermine the ministry or contradict the wholesome doctrine they preach.

We will repeat the apostle's rule, fully encompassing all the points on this matter: "You shall ordain elders, or bishops, if any are blameless, the husband of one wife, having faithful children, who are not accused of riot or disobedience; for if a man cannot rule his own house, how will he care for the church of God? For a bishop must be blameless, as the steward of God, not self-willed, not quick-tempered, not violent, but gentle, not given to wine, not greedy for money, but hospitable, a lover of what is good, sober-minded, just, holy, self-controlled, holding fast the faithful word as he has been taught, that he may be able, by sound doctrine, to exhort and convict those who contradict." (1 Tim 3:2-7; Tit 1:6-9).

Therefore, exact judgment and great diligence are very necessary in this matter. A strict trial of life and examination of learning are crucial because the safety of the entire church depends on this. If unworthy and unlearned men are ordained, the church will suffer, often being led astray or overthrown.

We do not mean a childish examination, but a serious, grave examination of scriptural knowledge, the duties of a pastor, the mysteries of sound faith, and similar points. The diligence of elders in times past is evident from the practice recounted by Ælius Lampridius in the life of Alexander Severus: it was customary among Christians to present the names of their bishops to the whole church before they were accepted, allowing time for anyone among the congregation to object if the candidate was unworthy of such an office.

Similarly, Justinian, in Constitution 123, writes: "If, at the time of ordination, any accuser stands up and says [the candidate] is unworthy to be ordained, let all things be deferred, and let examination and judgment take place first."

Finally, I will cite the decree of the Fourth Council of Carthage on this matter. It states: "When a bishop is to be ordained, let him first be examined to determine if he is wise by nature, able to teach, temperate in behavior, chaste in life, sober, careful about his own affairs, humble, courteous, merciful, learned, instructed in the law of the Lord, and discerning in the interpretation of Scripture. Above all, let him confirm the faith with substantial words, teaching that the Father, the Son, and the Holy Ghost are one God."

He must also be asked if he believes in the resurrection of this very flesh which we bear, and no other; if he believes in the judgment to come, where everyone shall receive according to what they have done in the flesh, whether punishments or rewards. He should also affirm that he does not forbid marriage, does not condemn bigamy or second marriage, and does not condemn the eating of meat. He must have fellowship with penitent persons who are reconciled and believe that all sins are forgiven in baptism—both original sin, in which we are born, and the sins we willingly commit. Additionally, he must believe that none who are outside the catholic church can be saved.

When he has been examined on all these points and is found fully instructed, then let him be ordained a bishop with the consent of the clergy and laity, and by the assembly of the bishops of the entire province, especially the metropolitan. This council is said to have been celebrated in the year of our Lord 400.

However, I do not mention these things as if I stand solely on the decrees of councils and men, nor do I imply that all things pertaining to true salvation and perfection are not contained within the Holy Scriptures. Rather, I say this to admonish our adversaries, pointing out that their actions today not only fail to agree with the examples and doctrines of the apostles, but also fail to align with the decrees of the ancient writers. If they were to leave behind the doctrines of men and embrace the most ancient tradition—the infallible doctrine of the holy apostles—they might see the truth.

I now come to the declaration of the final point: in what manner those who are called should be ordained. The apostles, in their ordinations, exhorted the church to fasting and prayer. They presented those who were called before the church, and after laying their hands on the heads of the ordained, they committed the churches to them. I have spoken elsewhere about the laying on of hands. This was a sign of the charge being committed to them. Among the old fathers, there was no other consecration of pastors; just as in other matters, the practices of the primitive and apostolic church were simple and not ostentatious.

In the ages that followed, ceremonies increased. Initially, these did not seem excessive, but over time, many additional practices were added to God's institution at man's pleasure. I ask you: what need is there to add human customs to the apostles' institutions? Why does the laying on of hands not suffice, as it did for the apostles, who were far holier and more skilled in heavenly matters than we are?

Later, oil and the book of the gospels were added. For instance, the Fourth Council of Carthage decrees: "When a bishop is ordained, let two bishops place and hold the book of the gospels over his head and shoulders, and let one pour the blessing upon him while all the other bishops present touch his head with their hands." Over time, more ceremonies were added, to the point where there seems to be no end to them—turning what should be a solemn occasion into a spectacle. If one carefully compares these modern ceremonies with the attire of Aaron and the Jewish priests, they would think that Aaronism has been revived in the church. Indeed, it is more elaborate and burdensome, so contrary to the gospel that I declare their consecration to be infamous, filled with excess, pride, and offense, making it intolerable.

There is another point to note: even among the old fathers, while ceremonies multiplied, consecration remained freely bestowed. Nothing in it, nor in the whole church of Christ, was for sale. But today, it is a shame even to speak of the high costs involved in consecrations, particularly the palls sold by the Romish church. Gregory, in the council at Rome, decreed that nothing should be taken for ordinations or the giving of the pall or bulls. He noted that just as it is improper for a bishop to sell the hand he lays upon the ordained, it is equally improper for the minister to sell his voice or the notary to sell his pen. Yet, if one offers something of their own free will, it may be accepted, though not required.

I have now explained what sort of men ought to be ordained as bishops or pastors in the church of God. It is clear from these points why we do not permit ourselves to be ordained by those who claim to be the only "lawful ordinaries" in the Roman church—those who believe they descend from the apostles by continual succession. I have discussed elsewhere the issue of the continual succession of bishops or pastors and the church, so it would be unnecessary to repeat it here. I have also shown that our churches are true churches of God, even if they do not align with the upstart Roman church.

It follows that those whom our churches ordain—or rather, those whom Christ's churches ordain—are lawfully ordained. And there are weighty reasons why the holy churches of God refuse to have their ministers ordained by popish ordinaries. For St. Paul says: "Though we, or an angel from heaven, preach any other gospel to you than what we have preached, let him be accursed." (Gal. 1:8) These men preach a different gospel, though not in words, but in meaning. As such, they are cursed or excommunicated by heaven. Who could abide being ordained by someone under such a curse?

Moreover, the chief element in ordination is the gospel. Ministers of the church are especially ordained to preach the pure gospel of Christ sincerely, without mingling it with the traditions of men. However, the popish ordinaries not only forbid this but compel those they ordain to swear an oath contrary to Christ, pledging allegiance to the pope rather than to the Lord.

Their oath begins: "I, N., elected bishop of N., from this time forth will be faithful and obedient to blessed Peter, the holy apostolic church of Rome, and our lord the pope, and his successors. I will endeavor to defend and uphold the rights, privileges, and authority of the church of Rome and its pope against all men." Who, I ask, that loves Jesus Christ, his church, and the true faith, could possibly abide being ordained by those bound by such an oath? There is no mention of the gospel or our Lord Jesus Christ, nor of the Holy Scriptures. The name of Peter is invoked, but not the Peter who said, "Silver and gold have I none" (Acts 3:6), but another Peter altogether, one with kingly dignity. The "apostolic church" they speak of is not the true church of God but the papacy.

This papacy—not the church of God, but the papacy—is what they swear to defend against all men. They promise to defend the pope and the papacy with their lives, to uphold its rights and privileges, and to reveal any plans or conspiracies against it. I do not think any man could bind himself more strictly to another than these men bind themselves to the pope.

Neither is it unknown that those whom they call heretics are not enemies of the Christian faith nor teachers of opinions contrary to the Scriptures, but rebels against the pope. They are those who, neglecting the decrees and laws of the pope and preaching the Scriptures alone, give all the glory to Christ as the only head and high priest of the church. Therefore, they teach that the pope is neither the head nor the high priest of the church. But who, loving true godliness, could bind themselves with such an oath? Who would renounce the friendship of Christ and humble themselves to become the bond-slave and footstool of the pope of Rome?

In short, who would desire to be ordained a minister of Christ and His church at the hands of those who have acted in this way? It can further be added that in the consistory of Rome, all matters concerning holy orders are deeply corrupt, with scarcely any trace of Christ's institution remaining. I will not go into the many human constitutions that have been joined to them, where there is no longer any voice of the church in the ordination of pastors. No true "choice" is made of those whom the church deputes for this purpose.

The right of presentation, collation, and confirmation has been scattered among many, becoming almost hereditary in some cases. As a result, fools and half-wits may be made ministers or bishops. Furthermore, true examination and strict pastoral discipline have been lost. Although an examination remains, it is entirely childish, involving questions that would typically be asked of scholars in common schools, such as whether they can read, construe, sing, and are skilled in numbers.

They cannot deny this, nor can they deny that priests are ordained more to read, sing, and say mass than to govern the church with the Word of God. More regard is given to a person's voice, if it is suited for singing, than to their skill or experience in the Scriptures. They think the matter is handled well if some skilled lawyer is preferred to the office of pastor, as it seems more profitable to craftily plead in court for the maintenance of riches than to preach well for the salvation of souls.

What? Do we not see men sent from the law courts and the courts of kings and princes to possess churches, men who are better suited for anything else than governing the churches of God? Ecclesiastical offices have come to be viewed as princes' donatives, for which they are called benefices. The bishops of Rome themselves have given priesthoods to cooks, ravenous soldiers, barbers, and mule-drivers—far more honestly than when they bestowed them on bawds.

Many priests thrust themselves into the holy ministry by violence and simony, an office they neither could nor would execute well. Those who are accepted by more honest means do so through commendation and favor, often aided by family ties. In all these cases, more regard is given to the belly than to the ministry. These practices result in the church falling into disrepair, and the flock of God is crushed under the weight of corrupt shepherds.

This relates to the practice of holding multiple benefices. Some, whether soldier or courtier, often gather half a dozen benefices or more, offered by the pope, of which they care for nothing beyond collecting the income. They never teach or tend to their flock, unless it is time to shear them. Meanwhile, the Lord's flock is neglected and perishes, as the vicars set over them are unlearned and hirelings.

Whoever is content with the least wages is placed over the flock, regardless of his ability. It seems sufficient for him to be able to read, sing, say mass, hear confessions, anoint, and read the Gospel on Sundays. Anything beyond that is considered trivial. I am ashamed and sorry to say that there is little attention paid to the reformation of manners within the church. The situation cries out, and experience testifies that unworthy persons are not excluded from this holy ministry; rather, all are admitted without distinction.

Moreover, whoremongers, drunkards, dice-players, and men burdened with heinous crimes are allowed in the ministry. To maintain appearances, at the time of ordination, the bishop asks, "Who are worthy of honor?" and his chancellor or archdeacon promptly answers, "They are worthy," though the bishop may have never seen or heard of these men. Additionally, the many ceremonies used in their consecration are so burdensome that those who are devoted to the truth of the Gospel cannot accept them with a clear conscience.

These reasons, and others like them, lead us to refuse ordination by the ordinaries or bishops of the Roman church.

The last point I intend to address is the office of ministers who are ordained in the church. I can summarize it in one word: to govern the church of God, or to feed the flock of Christ. As Paul the apostle said to the pastors of Asia: "Take heed to yourselves and to all the flock, among which the Holy Ghost has made you overseers, to shepherd the church of God, which He purchased with His own blood" (Acts 20:28).

Pastors govern the church of God through His Word, with wholesome doctrine, and by living a holy example. Paul exhorts Timothy: "Be an example to the believers in word, in conduct, in love, in spirit, in faith, and in purity" (1 Tim. 4:12). He offers the same instructions to Titus in chapter 2.

However, the papists assign a far different role to bishops and confirm this, along with their other errors, by invoking the authority or power of "the keys." I discussed this matter when treating the power of the church, but I will briefly say something on the subject here.

A key is a well-known instrument used to lock or unlock gates, doors, and chests. This concept is metaphorically applied to spiritual matters, known as the key of knowledge and the key of the kingdom of heaven. The Lord says in the Gospel of Luke: "Woe to you, interpreters of the law, for you have taken away the key of knowledge. You did not enter yourselves, and those who were entering, you hindered" (Luke 11:52). Matthew records a similar statement: "Woe to you, scribes and Pharisees, hypocrites! You shut up the kingdom of heaven against men, for you neither go in yourselves, nor do you allow those who are entering to go in" (Matt. 23:13).

Luke's "taking away the key of knowledge" is equivalent to Matthew's "shutting up heaven." The key of knowledge, therefore, is the instruction that leads to a blessed life. Whoever takes away the key is someone who prevents the people from being instructed about true blessedness, or hinders others from teaching them.

Thus, the keys of the kingdom of heaven are nothing other than the ministry of preaching the Gospel or the Word of God, entrusted by God to His ministers, so that all may be taught the way to heaven and the path that leads to hell. The Lord promised these keys to Peter, and in him to all the apostles, when He said: "I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven" (Matt. 16:19).

Let us now inquire: when were the keys delivered to Peter and the apostles? There is general agreement that they were given on the day of Christ's resurrection. This is the same day that the ministry of preaching the Gospel was committed to the apostles, showing that the keys represent the ministry of preaching the Gospel to all nations.

Moreover, the keeper of the prison at Philippi, being amazed, said to Silas and Paul: "Sirs, what must I do to be saved?" The apostles answered: "Believe on the Lord Jesus, and you shall be saved, you and your whole household." (Acts 16:30-31) The apostles loosed him from his bonds and forgave his sins by the keys—that is, by the preaching of the gospel. Since he believed the gospel on earth, the Lord judged him to be loosed in heaven. These things are taken from the Acts of the Apostles.

In the same book, we read examples of the contrary:

"The Jews, being filled with indignation, spoke against the things that were spoken by Paul and railed against him. But Paul and Barnabas grew bold and said, 'It was necessary that the word of God should first have been spoken to you, but since you put it away and consider yourselves unworthy of everlasting life, we turn to the Gentiles.'" (Acts 13:45-46)

Again, when Paul preached Christ to the Jews at Corinth and they resisted and reviled him, "the apostle shook his raiment and said, 'Your blood be upon your own heads; I am clean. From now on I will go to the Gentiles.'" (Acts 18:6)

In this way, Paul bound the unbelievers, and God confirmed his preaching, which proceeded from God Himself. If you do not put the proper and true key into the lock, you will never open it. The true and right key is the pure word of God; the counterfeit and thievish key is the doctrine and traditions of men, estranged from God's word.

I believe I have sufficiently proved, by evident testimonies from Scripture, that the keys given to the apostles and pastors of the church (and, thus, to the church itself) are nothing more than the ministry of teaching the church. By the doctrine of the gospel, as with certain keys, the gate of the kingdom of heaven is opened—showing a sure and ready way to attain participation in Christ and the joys of everlasting life through true faith.

This view agrees with the testimony of St. John Chrysostom, who, in his commentary on Matthew 23, says: "The key is the word of knowledge of the Scriptures, by which the gate of truth is opened to men. And the key-bearers are the priests, to whom is committed the word of teaching and interpreting the Scriptures."

Because I desire to be brief, I will not bring in other testimonies from old interpreters of the Scriptures, as they do not differ at all from ours. Since these things are thus, brothers, and are delivered to us in the explicit Scriptures, we do not greatly care about the papists’ claims regarding the power of the keys, their offices, dignities, and other such things.

We have learned, not from the words or opinions of men, but from the manifest word of God, that the keys are the ministry of the preaching of God's word. The keys were given to the apostles and their successors, meaning that the office of preaching repentance, remission of sins, and everlasting life was committed to them.

Thus, we conclude that the chief office of a pastor in the church is to use the keys that the Lord delivered to His apostles and no others. That is, pastors are to preach the pure word of God and draw no doctrine from any other source than the word of God itself. For there is a perpetual and inviolable law today, as there was for the ancient governors of the church. The Lord Himself bears witness to this in Malachi, saying:

"My covenant was with Levi of life and peace, and I gave him fear, and he feared me and stood in awe of my name. True instruction was in his mouth, and no wrong was found on his lips. He walked with me in peace and uprightness, and he turned many from iniquity. For the lips of a priest should guard knowledge, and people should seek instruction from his mouth, for he is the messenger of the Lord of hosts." (Mal. 2:4-7)

The Lord also says to Ezekiel: "You shall hear the word from my mouth, and give them warning from me." (Ezek. 3:17)

In Jeremiah, the Lord says: "Let the prophet who has a dream tell the dream, but let the one who has my word speak it faithfully." (Jer. 23:28) The Lord differentiates between heavenly and earthly things—between the word of God and things chosen by man, which He likens to dreams.

He immediately adds: "Is not my word like fire, declares the Lord, and like a hammer that breaks the rock in pieces?" (Jer. 23:29)

And again: "Do not listen to what the prophets are prophesying to you; they fill you with false hopes. They speak visions from their own minds, not from the mouth of the Lord." (Jer. 23:16)

Therefore, all true prophets of God have this continually in their mouths: "Thus says the Lord; The mouth of the Lord has spoken." Thus, they deliver nothing contrary to the word of God. The ancient people also had the Scriptures, and the prophets were nothing more than interpreters of the law, applying it to their time, place, and people.

Our Lord Jesus Christ often says that His doctrine is not His own, but the Father’s. This means that His doctrine is not of man, but of God. He constantly refers us to the writings of the law and the prophets and confirms His sayings by them.

Christ is the only teacher of religion and master of life, appointed to the universal church by God the Father. He sends teachers to the church and instructs them in what they should teach, saying: "Teach them to observe all that I have commanded you." (Matt. 28:20)

Likewise, "Go into all the world and preach the gospel to every creature." (Mark 16:15)

The apostle Paul also testifies that the gospel was promised by God through His prophets in the Holy Scriptures. The apostles delivered this doctrine to the nations without adding to it or taking away from it, expounding on the ancient writings of the prophets. They trusted not in their own wit or judgment, as the apostle Peter says:

"As each has received a gift, use it to serve one another, as good stewards of God's varied grace: whoever speaks, as one who speaks oracles of God." (1 Pet. 4:10-11)

Tertullian also, in his book De Praescriptione Haereticorum, says: "It is not lawful for us to rest upon our own fancy or judgment, nor to be negligent about what others bring forth from their own brains. We have the apostles of the Lord as our authors; for they did not choose anything by their own fancy, but faithfully delivered to the nations the doctrine they received from Christ."

Even if an angel from heaven were to preach otherwise, he would be accursed.

We have shown in our sermons about faith and the church that faith depends solely on the word of God and that the churches of God are built and preserved by this word—not by the doctrines of men. This seems to pertain directly to this matter.

Nor is it left to the bishops of the church of Christ, as the popish pastors falsely claim, to ordain new laws and introduce new opinions. The doctrine delivered to the apostles is to be received by the church and purely delivered by its pastors to the congregation of those who believe the word of Christ.

Who does not know the saying of the prophet: "All men are liars; God alone is true"? (Ps. 116:11)

The church is the pillar and ground of the truth because it stands upon the truth of the Scriptures, publishing no other doctrine than what is delivered in the Scriptures and receiving no other doctrine than what is found there.

Who would claim for himself the glory due to God alone? God is the only lawgiver to all mankind, especially in matters pertaining to religion and blessed life. Isaiah says:

"The Lord is our judge, the Lord is our lawgiver, the Lord is our king; He will save us." (Isa. 33:22)

St. James also says: "There is only one lawgiver and judge, he who is able to save and to destroy." (James 4:12)

God claims it as His right to rule His people with the laws of His word, for He alone has authority over life and death. Any law that presumes to prescribe faith and the service of God according to human fancy cannot be godly.

The doctrine concerning faith and the worship of God, unless it is heavenly, is nothing. God alone teaches us what true faith is and what worship pleases Him. Thus, the Son of God declares through Isaiah: "In vain do they worship me, teaching as doctrines the commandments of men." (Matt. 15:9)

Moreover, from the new constitutions of men, there springs up a great neglect and contempt for the word of God and His heavenly laws. As the Lord says in the gospel: "You have a fine way of rejecting the commandment of God in order to establish your tradition." (Mark 7:9)

Now, since it is clear where the pastor or teacher must derive his doctrine from—namely, from no other source than the Scripture of the Old and New Testaments, which is the infallible and undoubted word of God—this doctrine is certain and immutable.

There now remains something to be said about the manner of teaching that the pastor or teacher of the church should follow. Here, I will briefly touch on the main points.

Before all else, pastors must continually bear in mind what the apostle commanded to be told to Archippus: "Take heed to the ministry that you have received in the Lord, that you fulfill it." (Col. 4:17) Moreover, pastors should never turn their eyes away from the vivid portrayal of a good and evil shepherd, which Ezekiel, the famous prophet, sets forth in these words:

"Thus says the Lord God: Woe to the shepherds of Israel who feed themselves! Should not the shepherds feed the flocks? You eat the fat, you clothe yourselves with the wool, you kill those who are fed, but you do not feed the sheep. The weak you have not strengthened, nor have you healed the sick, nor bound up the broken, nor brought back what was driven away, nor sought what was lost; but with force and cruelty you have ruled them." (Ezek. 34:2-4)

And again:

"I will feed my sheep, says the Lord God; I will seek what was lost, and bring back what was driven away, bind up what was broken, and strengthen what was weak; but I will destroy the fat and the strong, and feed them in judgment." (Ezek. 34:15-16)

From this, we learn that it is the duty of a good pastor or shepherd to feed, not devour, the flock; to minister, not to exercise dominion; to seek the safety of his sheep, not his personal gain. He must also seek after the lost sheep, which is to say, those who reject the truth and wander in the darkness of error. He is to bring them back to the church and the light of truth.

Furthermore, he must restore the sheep that have been driven away, namely, those who have separated from the fellowship of the saints due to private disputes. The pastor must heal or bind up those who are broken—that is, address the wounds caused by sin, as Jeremiah also commands. He must strengthen the weak and not trample them underfoot. Likewise, he must bridle the strong sheep, those flourishing in virtues, lest they become proud and puffed up with the gifts of God, and so fall away.

These tasks can only be accomplished through sound and continual teaching derived from God's Word.

The manner of teaching extends itself to public and private instruction. In public teaching, the pastor either catechizes—teaching those who are young or new in the faith—or instructs those who are more mature. To the young or ignorant, he opens the principles of true religion. Catechesis, or the form of catechizing, covers the fundamental principles of faith and Christian doctrine, namely, the chief points of the covenant, the Ten Commandments, the articles of faith (the Apostles' Creed), the Lord's Prayer, and a brief exposition of the sacraments.

The ancient churches had catechists specifically appointed to this charge. The Lord, both in the Old and New Testaments, earnestly commands us to instruct the youth in true religion, diligently and in a timely manner. He promises great rewards for doing so and threatens severe punishments for neglecting it.

Indeed, there can be no true fruit in the church from hearers who have not been thoroughly instructed in the principles of religion through catechizing. They do not understand the pastor when they hear terms such as covenant, commandment, law, grace, faith, prayer, and the sacraments. Therefore, the utmost diligence must be used in this matter, if in anything.

The teaching for the more mature is occupied particularly with the exposition of Holy Scripture. From the writings of the early bishops, we see that in the blessed and holy primitive church, it was customary to expound not merely portions of the canonical books or selected passages but the whole books of the New and Old Testaments. This practice brought much benefit to the churches.

Today, as we see by experience, churches are best instructed and most deeply stirred by the very words of God Himself, faithfully interpreted through the books of the Gospels, the Law, the Prophets, and the Apostles.

It is important to note that interpreting Scripture is not a matter of liberty, where one may twist the Scriptures to suit their imagination. Rather, it requires careful comparison of Scripture with Scripture and a special gift of the Holy Spirit. As St. Peter says: "No prophecy of Scripture is of any private interpretation." (2 Pet. 1:20)

Therefore, no one has the right to interpret the Scriptures according to their own whim. The best interpretation is not necessarily the one favored by the majority, for then Arianism or Islam would surpass Christianity by degrees. The best interpretation is that which aligns with faith and love and is not distorted to defend the glory and greed of men.

A teacher’s exposition of Scripture will bear no fruit unless it is aptly applied, considering the place, time, subject, and people of the church. This must always be done with the aim of building up the church, not for the teacher to display greater knowledge or eloquence. The Lord commends the wise steward, saying:

"Who then is the faithful and wise steward, whom his Lord will make ruler over His household, to give them their portion of food in due season?" (Luke 12:42)

St. Paul also writes to Timothy, saying:

"Study to show yourself approved unto God, a workman who needs not to be ashamed, rightly dividing the word of truth." (2 Tim. 2:15)

Meat is unprofitable unless it is divided into parts. The householder knows what portions to give to each member of the family, considering not what delights them, but what is most beneficial for them. The same apostle teaches that all the preacher’s actions in the church should aim at edification, saying:

"He that prophesies speaks to men for their edification, exhortation, and comfort." (1 Cor. 14:3)

Therefore, teaching for the more advanced requires not only the exposition of Holy Scripture but also as clear a demonstration as possible of the principles and foundations of Christianity.

The chief point is an evident doctrine of repentance and remission of sins in the name of Christ, along with the necessity of sharp rebuke when appropriate, or grave yet wise reproof of faults. For the Lord says to His apostles: "You are the salt of the earth; but if the salt loses its flavor, how shall it be seasoned?" (Matt. 5:13). This also includes refuting errors, repressing heresies, and defending sound doctrine. Paul teaches that "the mouths of vain talkers and deceivers must be stopped and sharply rebuked" (Titus 1:10-11).

It is not enough simply to teach true religion. The pastor must also constantly defend and maintain it through frequent teaching. Paul writes: "I charge you therefore before God and the Lord Jesus Christ, who shall judge the living and the dead at His appearing and His kingdom: preach the word, be instant in season and out of season; correct, rebuke, and exhort, with all long-suffering and doctrine. For the time will come when they will not endure sound doctrine, but according to their own desires, they will gather teachers for themselves, having itching ears. They will turn their ears away from the truth and be turned aside to fables. But be watchful in all things, endure afflictions, do the work of an evangelist, fulfill your ministry" (2 Tim. 4:1-5).

Frequent exhortations are necessary so that the church, by repeated and clear teaching, understands what should be followed and what should be avoided. This compels them, through fervent exhortation, to either persist in righteousness or reject sin. A preacher must also exercise patience, so as not to lose hope when the success he wishes for is not immediately seen, especially when dealing with stubborn and impudent adversaries.

Paul advises: "The servant of the Lord must not quarrel but be gentle to all, able to teach, patient, in humility correcting those who are in opposition, if God perhaps will grant them repentance, so that they may know the truth, and that they may come to their senses and escape the snare of the devil, having been taken captive by him to do his will" (2 Tim. 2:24-26).

Moreover, there is a need for mild and encouraging comfort for many who are troubled and tempted. Unless they are faithfully comforted, they may be overcome by Satan.

These matters, and others like them, pertain to teaching the more advanced believers. I would also mention the care of the poor, as this especially pertains to a minister and his public preaching, by which he may continually urge the wealthier members to be merciful and ready to share. The apostle Paul gives notable examples of this in nearly all of his epistles, particularly in Romans 16, 1 Corinthians 1, and 2 Corinthians 8 and 9. Peter, James, and John also strongly encouraged Paul to care for the poor, as Paul himself recalls in Galatians 2.

Although Peter, in Acts 6:2, declined the office of distribution, he was very careful to ensure that godly and faithful stewards were appointed to care for the poor. Thus, the care of the poor belongs primarily to the pastors, ensuring that they are tenderly cared for as members of Christ's body.

Private teaching differs from public teaching only in terms of the learners. Some come to the pastor privately, like Nicodemus, desiring to be instructed in matters that concern them personally. The pastor may also seek out individuals privately, whom he knows will respond better to one-on-one teaching than public preaching. Furthermore, he privately admonishes and takes care to prevent the unadvised from falling more deeply into sin.

This also includes visiting the sick and prisoners, as a faithful pastor neglects none, but instead visits them even more diligently as he sees them struggling with temptation. A good pastor watches over the entire flock of Christ, for whom Satan lays snares, seeking whom he may devour. The pastor resists him with prayer, admonition, teaching, and exhortation.

If every church had such a pastor who would not easily forsake the flock, how great would be the fruit we hope for! Therefore, we are rightly commanded to pray earnestly to God, that He would grant His church faithful, wise, godly, and diligent pastors.

Thus far, I have spoken about the doctrine of bishops in the church of God. Unless a bishop teaches in this manner and performs the duties associated with teaching, he is unworthy of the title of bishop, pastor, or teacher, no matter how much he claims an apostolic title.

Certain things are linked to the doctrine of the church and are required of a preacher of the gospel. These include gathering a holy assembly in which he may preach, offer prayer, and administer the sacraments. But these things will be discussed in their proper place.

Next, we consider how bishops should govern the church of Christ by setting a holy example with their lives. The Lord says to His apostles: "You are the light of the world. A city that is set on a hill cannot be hidden. Nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house. Let your light so shine before men, that they may see your good works and glorify your Father in heaven" (Matt. 5:14-16).

Therefore, pastors must give light to the church not only through doctrine but also through their holy lives. When the church sees that the pastor’s life matches his teaching, it is motivated to live innocently. The example of a good man greatly inspires a love for virtue. Conversely, the corrupt example of Eli’s sons, the chief rulers in religion, corrupted the people, as the Scripture says: "The sin of the young men was very great before the Lord, for men abhorred the offering of the Lord" (1 Sam. 2:17).

When men see the corrupt lives of church ministers, they begin to doubt the entire doctrine, reasoning that if the pastor believed the truth of what he taught, he would not live so corruptly. Thus, such teachers are said to overthrow with their wicked lives what they have built with wholesome doctrine.

This is why Paul requires that a bishop or pastor be blameless—someone who cannot be rightly or justly reproached by the faithful. Otherwise, the more sincere and upright the bishop is, the more subject he becomes to slanders and reproaches by the wicked. The Lord Himself foretold this in the gospel: "If they have called the master of the house Beelzebub, how much more will they call those of his household?" (Matt. 10:25) And again, "If they persecuted me, they will also persecute you" (John 15:20), and, "Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for my sake. Rejoice and be exceedingly glad, for great is your reward in heaven" (Matt. 5:11-12).

Therefore, a pastor should live carefully, at home and in public, in a manner worthy of his calling (Eph. 4:1). Whether single or married, let him live chastely. Let temperance, sobriety, thrift, hospitality, and the other virtues mentioned by the apostle flourish in a bishop. Let him wisely and reverently govern his household and instruct them, ensuring that no offense is given to the church through riotous or sinful behavior.

Paul commands Timothy, saying: "Till I come, give attention to reading, to exhortation, to doctrine" (1 Tim. 4:13). He requires diligent study so that Timothy, raised in the Scriptures from childhood, may more perfectly exhort and teach. How much more, then, is such diligence required of those who have not received as great a measure of the Spirit as Timothy or have not been trained in the Scriptures from their youth?

Let those who are unskilled in the Scriptures be ashamed. Let them be ashamed of their idleness and neglect of study, while others waste their time in frivolous pursuits. The apostle says: "No one engaged in warfare entangles himself with the affairs of this life, that he may please him who enlisted him as a soldier" (2 Tim. 2:4).

Here would be a fitting place to speak of stipends due to pastors, but we will defer that discussion to another time. However, when bishops go out among the people, they should be equally diligent in avoiding any offense to the church, whether by their actions, words, attire, the company they keep, or the whole course of their life.

In all places and at all times, pastors should display holy integrity, sound judgment, honest behavior, wisdom, modesty, humility, and authority worthy of God's ministers. The opposite vices and wicked behaviors should be far removed from them.

In these few words, I believe I have summarized what others have discussed at length concerning the discipline and behavior of the clergy.

For all ages have understood that a dissolute and loose life is evil in all degrees and kinds of men. But in the ministers of the church, it is worse and most intolerable. For what can a minister of the church do in the church if his authority is altogether lost? Therefore, authority is requisite in pastors. Many complain of the lack of this authority; seeing it trodden underfoot, they try to restore it with various props of titles and ceremonies. However, authority is not gained by such light and vain things. It is obtained by the grace of God, through the love of truth and uprightness of life.

If by God's grace men's hearts are touched, they may understand that God works in His church through His ministers as instruments. They may perceive that ministers are to do the work of the Lord with fervor and not coldly; they are not to fear anything in a good cause—not even the wicked and mighty men of this world—but to resist them. Yet, they are to do nothing out of hatred or malice, but rather act with a fatherly affection, good courage, constancy, and wisdom. If to this is added not a hypocritical, but truly holy and upright life, along with honest, modest, and attractive behavior, then all wise men will see sufficient authority in a godly minister.

Yet, I would not have the Donatists or Anabaptists claim any defense or protection, however small. They contend that the ministry of the word and sacraments, executed by a minister whose life is unclean, thereby becomes of no value. But even though a holy life is indeed necessary for a minister, their ministry does not become worthless due to the minister's dishonest life, as long as his doctrine is sound and pure. For the Lord, in the gospel, commands us to listen to those who teach in Moses' seat but forbids us to follow their actions, for they teach good things but do not practice them. I have addressed this matter in the second sermon of this decade.

Nazianzen very properly says: "The print of a seal is the same, whether it is engraved in iron or gold." And so it is with the gospel—it is the same heavenly treasure sent by the Father, whether delivered by a good messenger or a bad one. However, this does not mean that the dishonest lives of ministers should be ignored; they should be corrected, and those beyond correction should be removed from ministry, lest their continuous offenses make the holy ministry infamous.

But some may ask: Why do you handle these matters in public preaching? Shouldn’t these things be told privately to ministers? I answer: The laws that pertained to the priests in the past were communicated to magistrates and governors of the people and were read publicly before the people. Moreover, it is evident that Christ, our Lord, addressed matters in public sermons that specifically pertained to the doctors and pastors of the people. St. Paul adds: "Those who sin, rebuke openly, that others may also fear" (1 Tim. 5:20).

The Holy Scripture describes good and faithful shepherds and teachers with great care and diligence. Likewise, it carefully paints a picture of false teachers and false shepherds (wolves) so that all may recognize and avoid them. This can be found throughout the writings of the prophets and apostles. Specific references include Deuteronomy 13 and 18, Isaiah 56, Jeremiah 23, Ezekiel 34, Daniel 11, Matthew 7 and 23, as well as the epistles of Paul, and St. Peter’s second epistle, which spends considerable time refuting such men.

The testimonies and examples of the prophets and apostles show that godly ministers and faithful pastors will be troubled with all kinds of afflictions and persecutions. However, they also bear witness to the fact that the ministry will never be utterly destroyed. Ministers will always have the victory, even when they are slain, for the Lord continually provides ministers to His church. Though they are tried as gold in the fire, they overcome through Him who has overcome the world and the prince of this world.

The last days will be very wicked, as were the times of Noah and Lot. But just as those times were marked by men of godliness—true worshippers of God like Noah and Lot—so too, until the end of the world, the ministry of the word will endure. Worthy doctors and pastors will continue to flourish, standing against and resisting ungodliness and loose living.

Let the enemies of the truth stop hoping for the downfall of the ministry and ministers of God's word. The Lord says in the gospel: "I am with you always, even to the end of the world" (Matt. 28:20). He who has spoken this cannot lie. The apostle says: "He shall consume Antichrist with the breath of His mouth and destroy him with the brightness of His coming" (2 Thess. 2:8). Therefore, there will always be ministers in the church, even at the very gates of hell, no matter how fiercely they rage—until the end of the world.

These are the thoughts I have briefly expressed concerning the ministry of the word and the ministers of Christ's churches. However, it is not in our power to create or appoint such pastors. By the grace and goodness of God, good pastors are given, and the wicked are removed. Let us all call upon God, asking Him to provide us with faithful and godly ministers so that His name may be sanctified, and the church of God may be well governed, leading to the salvation of all who believe.

By Topic

Joy

By Scripture

Old Testament

Genesis

Exodus

Leviticus

Numbers

Deuteronomy

Joshua

Judges

Ruth

1 Samuel

2 Samuel

1 Kings

2 Kings

1 Chronicles

2 Chronicles

Ezra

Nehemiah

Esther

Job

Psalms

Proverbs

Ecclesiastes

Song of Solomon

Isaiah

Jeremiah

Lamentations

Ezekiel

Daniel

Hosea

Joel

Amos

Obadiah

Jonah

Micah

Nahum

Habakkuk

Zephaniah

Haggai

Zechariah

Malachi

New Testament

Matthew

Mark

Luke

John

Acts

Romans

1 Corinthians

2 Corinthians

Galatians

Ephesians

Philippians

Colossians

1 Thessalonians

2 Thessalonians

1 Timothy

2 Timothy

Titus

Philemon

Hebrews

James

1 Peter

2 Peter

1 John

2 John

3 John

Jude

Revelation

By Author

Latest Links