49. The apostle classifies Church government in two divisions: teaching, or "ministering" the Word; and holding office and fulfilling its duties in accordance with the teachings of the Word. In both cases, he tells us, we are to take heed that we are not actuated by our own ideas and pleasures; our teaching and ruling must ever be God's Word and work or office.
50. The workings of the Christian Church are not the same as the processes of civil government. They are unlike the operations that have to do with outward things, with temporal possessions. In the latter case men are guided by their own understanding. At the dictates of their own reason do they rule, instituting laws and regulations, and prohibiting, receiving and distributing according to those regulations. In the Christian Church we have a spiritual government of the conscience, an effecting of obedience in God's sight. Whatever is spoken or taught, promised or done, we may be assured, will avail and stand before God; indeed, we may know it has origin with him, whereby we are justified in declaring: "God himself uttered the command or performed the work; for in us, his tabernacles where he lives and rules, essentially he, as rightful Master in the house, commands and performs all, though employing the instrumentality of men's lips and hands."
ASSURANCE OF PURE DOCTRINE ESSENTIAL.
51. In the first place, therefore, it is necessary that both preachers and hearers take heed to doctrine and have clear, unmistakable evidence that what they embrace is really the true Word of God revealed from heaven; the doctrine given to the holy and primitive fathers, prophets and apostles; the doctrine Christ himself confirmed and commanded to be taught. We are not permitted to employ the teaching dictated by any man's pleasure or fancy. We may not adapt the Word to mere human knowledge and reason. We are not to trifle with the Scriptures, to juggle with the Word of God, as if it would admit of being explained to suit the people; of being twisted, distended and patched to effect peace and agreement among men. Otherwise, there would be no sure, permanent foundation whereon the conscience might rely.
52. Nor is it any more admissible for one who chances to have an office of greater influence than others, who is peculiarly holy, or who is of exalted spirit and intellect—even though he were an apostle—to presume upon his gifts and the office and take authority to teach according to his own inclinations, requiring his hearers to accept unquestioningly his word and rely upon it because what he teaches must be right. But thus the Pope in time past persuaded the world that because he occupied the seat of the apostles, the highest office, and assembled the councils, the latter could not err, and that therefore all men are obliged to believe and obey what they resolve and confirm.
53. This theory is opposed by Peter's teaching, and all the Scriptures forbid men, at the peril of losing eternal salvation, to rely on or respect anyone or anyone's gifts, in the things pertaining to faith. The Scriptures teach rather that we are to prove and judge all doctrine by the clear and sure Word of God given us from heaven and supported by the reliable, concurrent testimony of the apostles and the Church from the beginning. Paul, by way of denouncing the false teachers who boasted of being disciples of eminent apostles and relied upon the latter and their reputation, pronounced this sentence (Gal 1, 8): "Though we, or an angel from heaven, should preach unto you any gospel other than that which we preached unto you, let him be anathema."
54. Similarly, in the offices or government of the Church, there must first be convincing evidence that command and office are instituted of God. No one may be permitted to institute, promise or do anything of his own power or pleasure and compel men to regard it as divine authority or as essential to salvation, simply because of his appointment to office. Nevertheless, the Pope, by virtue of his ecclesiastical office, undertook to domineer over all men, to issue commands and institute laws and religious services binding upon everyone.
He who holds and would exercise office in the Church must first give clear Scripture proof of having derived his office from the authority of God. He must be able to say: "I did not institute such and such a proceeding; it is of God." Then they who comply may be assured they are obeying, not the individual, but God.
55. For instance, if in obedience to Christ's command I, as a carer of souls, or servant of the Church, administer the holy sacrament or pronounce absolution; if I admonish, comfort, reprove; I can say: "That which I do, I do not; Christ performs it." For I act not of my own design, but in obedience to the command of Christ—to his injunction. The Pope and his adherents cannot make the above assertion. For they pervert the order and commandment of Christ the Lord when, in the sacrament, they withhold the cup from the laity, and when they change the use of the sacrament or mass, making it a sacrifice for the living and the dead. And thus they do also by innumerable other abominations in their false worship, things established without God's command, indeed contrary thereto; for instance, the invocation of dead saints, and similar idolatries, introduced by the Pope under cover of his office, as if he had the power from Christ to institute and command such things.