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. 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