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XXV. Concerning the power of binding, and loosing, that is to say of remitting, and retaining of sinnes, there is no doubt, but it was given by Christ to the Pastors then yet for to come, in the same manner as it was to the present Apostles. Now the Apostles had all the power of remitting of sins given them, which Christ himselfe had; As the Father hath sent me (sayes Christ) so send I you, John 20. vers. 21. and he addes, Whose soever sins yee remit, they are remitted, and whose soever sins ye retain, they are retained. vers. 23. But what binding and loosing, or remitting and retaining of sinnes, is, admits of some scruple. For first, to retain his sinnes who being baptized into remission of sins, is truly penitent, seems to be against the very Covenant it selfe of the new Testament, and therefore could not be done by Christ himselfe, much lesse by his Pastors. And to remit the impenitent, seems to be against the will of God the Father, from whom Christ was sent to convert the world, and to reduce men unto obedience. Furthermore, if each Pastor had an authority granted him to remit and retain sinnes in this manner, all awe of Princes, and civill Magistrates, together with all kind of civill Government would be utterly destroyed. For Christ hath said it, nay even nature it selfe dictates, that we should not feare them who slay the body, but cannot kill the soule; but rather feare him who can cast both soule and body into hell, Mat. 10. vers. 28. Neither is any man so mad as not to choose to yeeld obedience rather to them who can remit, and retain their sinnes, then to the powerfullest Kings. Nor yet on the other side, it is to be imagined, that remission of sinnes is nothing else but an exemption from Ecclesiasticall punishments; for what evill hath excommunication in it, beside the eternall pains which are consequent to it? or what benefit is it to be received into the Church if there were salvation out of it? We must therefore hold, That Pastors have Power, truly, and absolutely to forgive sinnes, but, to the penitent; and to retain them, but, of the impenitent. But while men think that to Repent, is nothing else but that every one condemn his Actions, and change those Counsels which to himselfe seem sinfull, and blameable, there is an opinion risen, that there may be repentance before any Confession of sinnes to men, and that repentance is not an effect, but a cause of Confession; and thence, the difficulty of those who say that the sins of the penitent are already forgiven in Baptisme, and theirs who repent not, cannot be forgiven at al, is against Scripture, and contrary to the words of Christ, Whose soever sins ye remit, &c. We must therefore to resolve this difficulty know in the first place, that a true acknowledgement of sin is Repentance; for he that knows he hath sinned, knows he hath erred, but to will an errour is impossible; therefore he that knowes he hath sinned, wishes he had not done it, which is to repent. Farther, where it may be doubtfull, whether that which is done be a sin or not, we must consider, that repentance doth not precede confession of sins, but is subsequent to it: for there is no repentance but of sinnes acknowledged. The penitent therefore must both acknowledge the fact, and know it to be a sinne, that is to say, against the Law. If a man therefore think, that what he hath done, is not against the Law; its impossible he should repent of it. Before repentance therefore, its necessary there be an application of the facts unto the Law. But its in vain to apply the facts unto the Law without an Interpreter. for not the words of the Law, but the sentence of the Law-giver is the rule of mens actions; but surely either one man, or some men are the Interpreters of the Law, for every man is not judge of his own fact whether it be a sin or not; wherefore the fact of which we doubt whether it be a sinne or not, must be unfolded before some man or men, and the doing of this is confession. Now when the Interpreter of the Law hath judged the fact to bee a sinne, if the sinner submit to his judgement, and resolve with himselfe not to do so any more, tis repentance; and thus, either it is not true repentance, or else it is not antecedent, but subsequent to confession. These things being thus explained, it is not hard to understand what kinde of power that of binding and loosing is. For seeing in remission of sinnes there are two things considerable, one the Judgement or Condemnation whereby the fact is judged to be a sinne; the other, (when the Party condemned does acquiesce, and obey the sentence, that is to say, Repents) the remission of the sinne, or, (if he repent not) the Retention: The first of these, that is to say, the Judging whether it be a sinne or not, belongs to the Interpreter of the Law, that is, the Soveraign Judge; the second, namely Remission, or retention of the sinne, to the Pastor, and it is that concerning which the power of binding and loosing is conversant. And that this was the true meaning of our Saviour Christ in the institution of the same power, is apparent in the 18 of Mat. vers. 15, 16, 17, 18. thus, He there speaking to his Disciples, sayes, If thy Brother sinne against thee, goe, and tell him his fault betweene thee and him alone, (where we must observe by the way, that if thy Brother sinne against thee, is the same with, if he doe thee injury; and therefore Christ spake of those matters which belonged to the civill Tribunall) he addes, if he heare thee not (that is to say, if he deny that he hath done it, or if having confest the fact, he denies it to be unjustly done) take with thee yet one or two, and if he refuse to heare them, tell it the Church. But why to the Church, except that she might judge whether it were a sinne or not? But if he refuses to hear the Church, that is, if he doe not submit to the Churches sentence, but shall maintain that to be no sin, which She Judges to be a sinne, that is to say, if he repent not (for certain it is that no man repents himselfe of that action which She conceives not to be a sinne) he saith not, Tell it to the Apostles, that we might know that the definitive sentence in the question, whether it were a sin or not, was not left unto them, but to the Church; but let him be unto thee (sayes he) as an Heathen, or Publican, that is, as one out of the Church, as one that is not baptized, that is to say, as one whose sinnes are retained. For all Christians were baptized into remission of sinnes. But because it might have been demanded who it was that had so great a power, as that of withholding the benefit of Baptisme from the impenitent, Christ shewes that the same Persons to whom he had given authority to baptize the penitent into the remission of sinns, and to make them of heathen men, Christians, had also authority to retain their sins who by the Church should be adjudged to be impenitent, and to make them of Christian men Heathens; and therefore presently subjoynes, Verily I say unto you, Whose soever sinnes yee shall binde upon Earth, they shall bee bound also in Heaven, and whose soever sins yee shall loose upon Earth, they shall be loosed also in Heaven. Whence we may understand, that the power of binding, and loosing, or of remitting, and retaining of sinnes, which is called in another place, the power of the keyes, is not different from the power given in another place in these words, Goe, and teach all Nations, Baptizing them in the Name of the Father, and of the Sonne, and of the Holy Ghost, Mat. 28. ver. 19. And even as the Pastours cannot refuse to Baptize him whom the Church judges worthy, so neither can they retaine his sinnes whom the Church holds fitting to be absolv'd, nor yet remit his sinnes whom the Church pronounceth disobedient. And it is the Churches part to judge of the sinne, the Pastours, to cast out, or to receive into the Church those that are judg'd. Thus Saint Paul to the Church of Corinth, Do not ye judge, saith he, of those that are within? Yet he himself pronounc't the sentence of Excommunication against the incestuous Person, I indeed (saith he) as absent in body, but present in Spirit, &c.

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