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
[2 primos, Lat.: the first.]
were fit for that office; that is to say, such as afterward by ii. express laws they themselves did describe; to wit, “Τῇ any man were faultless, the husband of one wife, watchful, sober,” &ec. The rule set down by the apostle is sufficiently known, as appeareth in the 1 to Tim.iii. cap. But as touching the ordaining of ministers (God willing) we will speak in the third sermon of this decade. But if the church have received power to appoint fit ministers for the church, I think no man will deny that the church hath authority to depose the unworthy and wicked deceivers; and also to correct and amend those things which, being lacking, may seem necessary for this order.
And forasmuch as ministers are chosen chiefly to teach, it must follow that the church hath power to teach, to exhort, to comfort, and such like, by her lawful ministers: and yet no power to teach every thing, but that only which she received, being delivered unto her from the Lord by the doctrine of the prophets and apostles. Teach them (saith the Lord) that which 1 commanded you.” Go ye, and preach the gospel to all creatures.” And St Paul saith: “I am put apart to preach the gospel of God, which he promised before by his prophets in the holy scriptures.” But this ministry of and office of preaching is nothing else but the power of the keys which the church hath received; the office (I say) of binding and loosing, of opening and shutting heaven. In another place also the apostles received power from the Lord over all; over all, I say, not absolutely, but over all devils, and not over all angels and men: and yet that authority and power they received over devils, they received it not absolutely; for it is added unto it, that they should expel and cast them out. And therefore they could not deal with devils after their own fancy; but that only, and so far forth as he would have them to do who hath absolute power over all devils: and that they might cast devils out of men, but not to send them into men, though they would have desired it never so much. And so also as touching diseases, they could not do what they would: else would not St Paul have left Trophimos sick at Miletum, who might so greatly have been profitable unto him in the holy ministry. The two disciples, if they had been able to have done what they would, would have commanded fire from heaven to have fallen down upon Samaria, and so
would have taken vengeance of the uncourteous and barbarous people of Samaria, for that they denied to harbour the Lord Christ. In like manner the same apostles received keys, that is to say, power to bind and to loose, to open and shut heaven, to forgive and to retain sins; but perfitly limited: for they could not loose that which was bound in hell, neither bind them that were living in heaven. For he said not, Whatsoever ye bind in heaven, but, Whatsoever ye bind upon earth;” neither said he, Whatsoever ye loose in hell, but, Whatsoever ye loose upon earth.” Again, they were not able either to bind or loose whom they would, not so much as upon earth. For they were not able to loose, that is to say, to pronounce a man free from sin, that was without faith: again, they could not bind, that is to say, pronounce condemned, him that was lightened with faith, and was truly penitent. And surely such as teach other doctrine than this touching the power of the keys deceive the whole world: of which we will more largely entreat in place convenient. Likewise the church hath received power from Christ to administer the sacraments by ministers, but not according to her own will and pleasure, but according to God’s will and the form and manner set down by the Lord himself. The church cannot institute sacraments, neither yet alter the ends and use of the sacraments.
Finally, that the church hath power to give judgment of doctrines, even by this one sentence of the apostle Paul appeareth: “Let the prophets (saith he) speak two or three at once?, and let the other judge.” And in another place he saith: “Prove all things, and keep that which is good.” And St John saith: “Dearly beloved, believe not every spirit; but try the spirits, whether they are of God.” But of this kind of power to judge there is also a certain order. For the church doth not judge at her own pleasure, but after the sentence of the Holy Ghost, and according to the order and rule of the holy scriptures. And here also order, moderation, and charity, is observed. Therefore if at any time the church of God, according to that authority which she hath received from the Lord, do call a council together for some weighty matter, as we read that the apostles of the Lord did in the Acts of the Apostles; it leaneth not here
[1 Porro, Lat] [2 at onee, not in Lat.]
to her own fleshly judgment, but giveth over herself to be guided by the Spirit, and examineth all her doings by the rule of the word of God and of the twofold charity. Wherefore the church maketh no new laws; as the church of Jerusalem, or rather the apostolic church, saith, that it seemeth good both to the Holy Ghost and to the church, that no other burden should be laid upon” the faithful Christians, but only a few and those very necessary things, and neither ~~ beside nor contrary to the holy scriptures. Now ecclesiashe tical matters are of divers sorts, the good ordering and welldisposing whereof for the commodity of men is in the power of the church: of which sort those things are which concern outward worship in place and in time, as is prophesying, or interpretation of tongues, and schools. Also the church hath to judge in causes of matrimony; and chiefly it hath correction of manners, admonitions, punishments, and also excommunicating or cutting off from the body of the church: for the apostle also saith, that this power is given him, and yet to the intent he should therewith edify, and not destroy. For all these things which we have remembered, and such like, are limited with the rule of the word and of love, also with holy examples and reasons deduced out of the holy scriptures: of all which we will perchance more largely speak in their place.
Thus much have I hitherto said concerning ecclesiastical power; the contrary whereof I have declared with how open a mouth our adversaries do publish: but yet they handle these matters so grossly, that it may appear even unto children what they seek or what they would defend; to wit, not the ecclesiastical power, but their own covetousness, lust, and tyranny. The canonical truth teacheth us that Christ himself doth hold and exercise absolute or full power in the church; and that he hath given the ministerial power to the church, who executeth it for the most part by ministers, and religiously executeth it according to the rule of God’s word.
These things being in this sort considered, it shall not be greatly laboursome to know the studies of the holy church of God. For it executeth (as I said even now) that power which it hath received of God most carefully and faithfully, to the end that it may serve God, that it may be holy, and that it may please him. And that I may reckon up some of
her studies specially: first of all it worshippeth, calleth upon, loveth and serveth! one God in Trinity; and taketh nothing in hand, not having first consulted with the word of this true God. For she ordereth all her doings according to the rule of God’s word: she judgeth by the word of God; and by the same she frameth all her buildings, and being built maintaineth them, and being fallen down she repaireth or restoreth them again. The assemblies and congregations of saints upon earth she fervently furthereth and loveth. In these things? it hearkeneth diligently to the preaching of the word of God: she is partaker of the sacraments devoutly, and with great joy and desire of heavenly things, It prayeth to God by the intercession of our only mediator Christ with a strong faith, fervently, continually, and most attentively. It praiseth the? majesty of God for ever, and with great joy giveth thanks for all his heavenly benefits. It highly esteemeth all and every the institutions of Christ, neither doth it neglect any of them. But chiefly it acknowledgeth that it receiveth all things belonging either to life?, salvation, righteousness, or felicity, of the only Son of God, our Lord Jesus Christ; as he who only chose her, and then by his Spirit and blood sanctified her, and made her a church, that is, a chosen people, whose only king, redeemer, high priest, and defender, he is, and without whom there is no salvation. Therefore in God alone by our Lord Jesus Christ she only resteth; him she only desireth and loveth; and for his sake she rejoiceth to lose all things that appertain to this world, yea, and to spend her blood and her life. And therefore it cleaveth unto Christ by faith inseparably; neither doth it hate any thing more bitterly than falling away from Christ and desperation: for without Christ there seemeth nothing in all this whole life to be pleasant. With Satan, as with a deadly enemy, she hath unappeasable enmity. Against heresies and errors it striveth both constantly and wisely. The simplicity of the christian faith, and the sincerity of the doctrine of the apostles, it most diligently keepeth. She keepeth herself as much as lieth in her unspotted of the world and of the flesh, and from all carnal and spiritual infection. And therefore she fleeth
[1 colit, Lat.] [3 In his, Lat.: i.e. in these assemblies.) [3 bonitatem et, Lat. omitted: goodness and.] [4 sue, Lat.: its life, ὅσα.]
from and by all means detesteth all unlawful congregations and profane religions, with all wicked men; and willingly and openly confesseth Christ both by word and deed, even with the damage of her life. It is exercised with afflictions, but yet never overcome. It keepeth unity and concord carefully. All and every the members of her body she most tenderly loveth. It doth good unto all men, as much as power and ability will suffer. It hurteth noman. It forgiveth willingly. It beareth with the weak brotherly, till they be brought forth forward to perfection. She is not puffed up with pride, but through humility is kept in obedience, in modesty!, and in all the duties of godliness. But who (I pray you) is able to recite all and every one of the studies of the church? in a very large discourse, much less in this short recital? And who would not desire to be a member of so divine and heavenly a congregation?
I would by and by join hereunto that which remaineth touching the unity of the catholic church, of the division thereof, and of other things belonging to the consideration hereof, but that I do perceive you, being already weary of hearing, do earnestly look for an end of this sermon. Therefore we will put off the residue till to-morrow. And
now, lifting up our minds into heaven, let us give thanks
to the Lord our God, who through his beloved
Son hath purified us and gathered us together, to be a chosen people to himself, and to be heirs of all his heavenly treasures. To him therefore be all praise and glory, world without end, Amen
[1 moderatione, Lat.] [2 sanctee ecclesiz, Lat.]]
@f THAT THERE IS ONE CATHOLIC CHURCH: THAT WITHOUT THE CHURCH THERE IS NO LIGHT OR SAL-VATION. AGAINST SCHISMATICS. WHEREFORE
We Depart from the Upstart Church Of
Rome. That the Church of God Is the House, Vineyard, and Kingdom of God; and the Body, Sheep-fold, and Spouse of Christ; a Mother and a Vrgin. The Second Sermon
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