only in the pope, having respect to the whole universal church. For it belongeth only to the pope to appoint rulers and prelates in the ecclesiastical hierarchy, because it was said to him, “Feed my sheep.” Moreover they say, that all jurisdiction ecclesiastical doth come from the pope to the inferior rulers either mediately or immediately: in which things authority is limited at his pleasure that hath the fulness of power; for a bishop hath authority only in his diocese, of and a curate in his parish, ὅσο, Power of apostleship or preaching the word of God they call the authority of preaching, which the Lord had given to his disciples, saying: “Go ye into all the world, preaching the gospel to all creatures.” But doctors in these days affirm, that none ought to be sent to preach but only by Peter, that is, his successor, mediately or immediately, &e. They say that the power of judicial correccor. tion was given to Peter by God, to whom he said, “If thy brother shall offend or trespass against thee, &c:” for the words of the Lord are known well enough in St Matthew, cap. xviii. They say therefore that God gave authority unto priests not only of excommunicating, but also of determining, judging, and establishing commandments, laws, and canons; because in that place it is said, “” Whatsoever ye bind upon earth, it shall be bound in heaven.” To conclude; they say the power and authority to receive things necessary for this life, in reward of their spiritual labours, was given by these words of the Lord: “Eating and drinking such as they have.”
These things do these men teach concerning ecclesiastical power, not only foolishly, but also falsely. Of the power of consecration and sacrificing, how vain and foolish it is, we have oftentimes said in other places; and perhaps will say more (if God grant life) in convenient place and time. Of the power of the keys we will dispute (God willing) about the end of the next sermon; and something we brought, when we disputed of penance and auricular confession3. But they are foolish and shameless trifles which they babble of ecclesiastical jurisdiction, of the fulness of the high power (that is to say)
[1 So also ed. 1584: but ed. 1577, sent out.] [2 See Vol. 1. pp. 157,165. Vol. τι. p. 270. Bullinger. de Epise.]
[Instit. &c. fol. 78. Tigur. 1538.] [> See Vol. ur pp. 75, &e.]]
of the bishop of Rome; which I doubt not are known well enough to the whole world long ago: and of that matter there shall follow hereafter some arguments for the confutation thereof in these our sermons. Whereas they usurp unto themselves the office of teaching, and cry out that no man can lawfully preach but such as are ordained by them; they thereby seek the overthrow of God’s word and the defence and assertion of their own errors: which shall also be entreated of in his due place. The power of excommunicating they have so filthily and shamefully abused, that the church (through their negligence and wicked presumption) hath not only lost true discipline, but also excommunication itself hath been a great many years nought else with the bishops of Rome but fire and sword, wherewith they first raged against the true professors of God’s word, and persecuted the innocent worshippers of Christ. Moreover, that there is no power given of God to the ministers of the church to make new laws, we will shew in place convenient. The authority and power to receive wherewith to live have they put in execution to the uttermost: but in recompence of their temporal harvest they have not sown spiritual things, but rather, being asleep, they have suffered him that is our enemy to sow cockle in the Lord’s field, and that not by any other but by their own means. For have not they, not being contented with things necessary for this life, under that colour subtilly invaded kingdoms, and most shamefully and cruelly possessed them? Wherefore he that seeth not that ecclesiastical authority, as it is by these men affirmed and also by them put in practice, is but a mere tyranny over simple souls, it is plain he seeth nothing at all.
We will now hereunto join a true, simple, plain, and manifest doctrine concerning ecclesiastical jurisdiction. Power is defined to be a right which men have to do some thing by. It is called in Greek Efovaia, and Δύναμις: whereof the first word signifieth right and power; the second, ability to execute power or authority; for oftentimes it cometh to pass that a man shall have authority to do a thing, but is destitute of ability to perform it. But God can do both; and hath given them both unto the apostles against those that were possessed with devils, as Luke witnesseth, saying: ἔδωκεν αὐτοῖς δύναμιν
fere, Lat.: generally.]
καὶ ἐξουσίαν: “He gave them power and authority over all of devils,” &e. And there is also one sort of power, which is free and absolute; and another sort of power which is limited, which is also called ministerial. Absolute power is that which is altogether free, and is neither governed or restrained by the law or will of any other: of which sort is the power of Christ which he speaketh of in the gospel, saying: All power is given unto me in heaven and in earth: go therefore, and teach all nations, baptizing them,” ὅσο. Ie, speaking again of this power in the Revelation shewed unto St John the apostle, saith: Fear not; I am the first and the last; and I am alive, but was dead; and behold, I am alive for evermore. And I have the keys of hell and of death.” And again: “These things saith he that is holy and true; which hath the key of David, which openeth and no man shutteth, and shutteth and no man openeth.” The power which is limited is not free, but subject to an absolute or greater power of another; which cannot of itself do everything, but that only that the absolute power or greater authority doth suffer to be done, and suffereth it under certain conditions: of which sort surely is the eccleslastical jurisdiction, and which may rightly be called the ministerial power; for the church of God useth her authority committed unto her for this purpose by her ministers. St Augustine, acknowledging this distinction, and speaking of baptism in his fifth treatise upon John, saith: Paul baptized as a minister, and not as one that had power of himself; but the Lord baptized as he that had power of himself. Behold, if it had pleased him, he could have given this power to his servants, but he would not: for if he should have given this power unto his servants, that it should also have been theirs which was the Lord’s, then there should have been as many sundry baptisms as servants,” ὅσο, In the church Christ reserveth that absolute power to himself; for he continueth the head, king, and bishop of the church for ever: neither is that head, which giveth life, separated from his body
[[ Baptizavit ergo Paulus tanquam minister, non tanquam ipsa]
[potestas; baptizavit autem Dominus tanquam potestas. Intendite, et]
[potuit hanc potestatem servis dare, sed noluit: si enim daret hanc]
[potestatem servis, id est, ut et ipsorum esset quod Domini erat, tot]
[essent baptismata quot servi.—August. Tract. 5. in Joan. Opp. Tom.]
[1x. fol. 9. col. 2. Par. 1551.]]
at any time: but that limited power he hath given unto the church. Which thing it ought to acknowledge; to wit, an ecclesiastical jurisdiction, hemmed in with certain laws, which proceedeth from God; and for that cause it is effectual, and therefore in all things ought to have chief regard unto God; and that ecclesiastical jurisdiction is for that purpose given unto the church, that it might be put in practice for the profit of the church. For St Paul saith: “The Lord hath given us power, to the intent we should edify, and not for the destruction of the church.” And therefore that power, which tendeth to the hinderance and destruction of the church, is a devilish tyranny, and not an ecclesiastical power proceeding from God. And it behoveth us diligently to mark and retain this end of ecclesiastical power.
But the limited power of the church consisteth very near in these points; to wit, in ordaining of the ministers of the church, in doctrine, and in the discerning between doctrines, and finally, in the ordering of ecclesiastical matters. Of every one of which points in their order we will speak a little; declaring what manner of authority the church hath, and how far it is limited in every part thereof.
The Lord himself appointed the chief? doctors of the church, which were the apostles, that all men might understand that the ecclesiastical ministry is the divine institution of God himself, and not a tradition devised by men. And therefore after that the Lord was ascended into heaven, St Peter, calling the church together, speaketh out of the scriptures of placing another apostle in the stead of the traitor Judas; by that very fact shewing that power was given unto the church by God to elect ministers or teachers. The same church also not long after, by the persuasion of Peter and the apostles, so persuading undoubtedly by the inspiration of the Holy Ghost, chose seven deacons. The church of Antioch, being manifestly instructed by the Holy Ghost, doth ordain and send Paul and Barnabas, although they were long before that time assigned to the ministry. It is read also in the Acts of the Apostles that the churches, by the commandment of the apostles, did ordain doctors for the holy ministry, as often as need required: and yet notwithstanding they did not ordain every one without choice, but such only as