A General View of Papistry, Book 1 · Controversy 5 · Question 4
THE FOVRTH QVESTION CONCERNING the Keyes of the Church, committed for the execution to the pastors and gouernors thereof.
THis question hath foure partes. First, wherein the authoritie of the keyes consisteth: secondly, to whom they are committed: thirdly, whether there is absolute power of binding and loosing in the Church, or ministerially onelyonly: fourthly, whether they that hauehave the dispensation of the Keyes, doe alwaies necessarily bind and loose before God: of these in order.
THE FIRST PART, WHEREIN THE AVthoritie and power of the Keyes consisteth.
The Papists.
error 73 BY the Keyes and power of binding and loosing, they chiefly and principally vnderstand the censures of the Church, as Excommunications, Anathematismes, suspensiōs, Degradations, & the whole Ecclesiastical iurisdictiō. Rhemist. Annot. Matt. 16. sect. 14. Bel. lib. 1. de pontif. cap. 13. Secondly, they tye remission and retaining of sinnes to their imagined and deuised sacrament of penance, saying, that where Christ gaue authoritie to remit sinnes to his Apostles, Iohn 20.23. he instituted the sacrament of penance, Rhemist. Iohn. 20. sect. 3. The sacrifice also and Sacraments of the Church, say they, are ministred for remission of sinnes, Rhemist. 2. Corinth. 5. sect. 3. Thirdly, they seeme to grant in words, that by preaching also of the Gospell, sinnes are reteined, and remitted, ibid. but they make small account thereof: for as we hauehave heard, they make it not of the essence of their priesthood to preach, neither doth it properly appertaine vntounto that office: yea, say they, absolutiō cānot be rightly sought for at the priests hands, but by confession of our sins, which is done in penance. Rhem. Ioh. 20. sect. 5. This then is their opinion, that by their deuised ceremonie and Sacrament of penance, sinnes are properly forgiuen, and that the preaching of the word is not thereto necessarie.
Their chiefe argument is, by abusing that place, Iohn 20.23. where they say Christ instituted the Sacrament of penance, when he gaue power to his Apostles to remit and reteine sinnes.
Ans. First, your Sacrament of Penance, is neither grounded vponupon this, nor any other place of scripture: here in the wordes of Christ there is no institution of a sacrament, because there is no visible element giuen, whereunto the worde being added may make a sacrament. Secondly, here the commission is but renewed, which was granted before to his Apostles, and their successors, Matth. 18.18. Fulk. Annot. Iohn. 20. sect. 3.
The Protestants.
THe Keyes of the Church, that is, the power to bind and loose sinners, to open or shut vntounto them the kingdome of God, consisteth both in the externall discipline and gouernement of the Church lawfully executed according to the word of God, as also in preaching of the Gospell, by assuring in Christs name all faithfull and penitent persons remission and forgiuenes of their sinnes, and in denouncing and threatning the wrath of God against the disobedient and impenitent: also as the sacraments are ioyned to the word, as seales and pledges of the promises thereof, so by the right administration of the sacraments together with the preaching of the word, sinnes are retained or remitted.
The Rhemists therefore doe vsus great iniurie, in falsely charging of vsus, that we should hold that the spiritual power of the Church standeth only vponupon the preaching of the word, whereas wee grant, that it is exercised also in the Ecclesiasticall gouernement of the Church, both in punishing, excommunicating & censuring of offenders, which is the binding of them, and in releasing and absoluing them againe, which is the other power of loosing: Rhemist. 2. Corinth. cap. 10. sect. 1. Leauing now this part of spiritual power in Ecclesiasticall discipline, which is not in this place in question betweene vsus, wee must touch that other part, which is exercised in the word and sacraments.
1 That the sacraments doe binde and loose, it is proued out of the word of God: they doe binde, Whosoeuer eateth & drinketh vnworthily, eateth & drinketh his own damnation, 1. Cor. 11.29. they doe also loose, As oft as ye shal eate this bread and drinke this cup, you shewe the Lords death, till he come, vers. 26.
But here is a double caution and condition to be annexed. First, that all Sacraments worke not this effect, but onelyonly those of Christs institution, which are but two, baptisme and the supper of the Lord: for Paul saith, I hauehave receiued of the Lord, that which I deliuered vntounto you, 1. Cor. 11.23. If the Apostles would not, neither might deliuer any Sacraments, but those which were instituted of Christ, what great presumption is it in any other to doe it? Secondly, we must not think, that remissiō of sinnes is necessarily tied to the Sacraments, as though there could be no remissiō without thē, for the grace of remission may be effectual in the name of Christ, by the preaching of the word without a sacramēt, Ioh. 20. sect. 4. Ful. For the word may be preached without a sacramēt, but the sacramēt cānot be ministred without the word: for that were as though a man should deliuer a seale without a writing. Neither is it our meaning, that as the Rhemists cauil with vsus, the sacramēt cannot be administred without a sermon of the death of Christ: for though that were alwaies to bee wished, yet where it cannot bee had, there must and ought to be a briefe shewing and declaration of the death of Christ out of the word, so oft as the Sacrament is administred, as it is obserued in our Church. Fulk. Annot. 1. Corinth. 11. sect. 15.
3 We must take heede, we conceiue not thus, as though the Sacrament gaue grace by the worke wrought, and that by the very vse, forme, and externall act of the Sacrament wee obtaine remission of sinnes, as the Rhemists would beare vsus in hand, 1. Corinth. 11. sect. 15. But the Sacraments are onelyonly effectuall to the worthie receiuers, and to the worthie receiuing, faith is requisite, as Saint Paul willeth all men to examine themselues, 1. Corinth. 11.28. which is, as hee himselfe interpreteth it, to proue whether they be in the faith, 2. Corinth. 13.5. These conditions then being obserued, we denie not, but that there is an exercise of the keyes euen in the Sacraments.
2 But chiefely and principallie, is this power dispensed by the preaching of the word, as Saint Paul saith, Wee are the sauour of death vntounto death, vntounto some: there is the binding: and to other the sauour of life vntounto life: there is the loosing, 1. Corinth. 2.16. So our Sauiour Christ saith, He that refuseth mee, the word that I hauehave spoken, shall iudge him in the last day, Iohn. 12.48. Here is the power of binding: Againe, the truth shall make you free, Iohn 8.32. Here is the power of loosing. Who therefore doubteth this, that the preaching of the word is the most proper and principall way and meane, for the exercising of this Ecclesiasticall power? for seeing faith is the key of heauen, thereby wee hauehave free accesse vntounto the throne of grace, Rom. 5.2. and faith commeth by hearing, Rom. 10.17. and hearing by the word: It remaineth that by the word the keyes are dispensed.
Augustine also subscribeth vntounto this: for speaking of reformation of life and repentance with remission of former sinnes, thus he saith, Quid empturus es vt facias, quae emplastra quaesiturus? ecce cùmloquor, muta cor, & factum est, quod tam saepe & tam diu clamatur, vt fiat. in Psal. 63. What medicine or plaister wilt thou buie to heale thy sinne? Behold euen now, while I preach vntounto thee, change thy heart, and it is already done, which we so often call vponupon you to be done: See then by the preaching of the word our heart is chaunged, our life amended, and our sinne remitted.
THE SECOND PART, TO WHOM THE authoritie of the keyes is committed.
The Papists.
error 74 THe authoritie and power of excommunication, say they, is not in the whole Church, but onelyonly in the Prelates: neither was the power of binding and loosing giuen vntounto the whole church: but in their own name, not in the name or right of the Church, doe the pastors and Prelates exercise this power, Remist. 2. 1. Corinth. 5. sect. 3. Bellarm. lib. 1. de Clericis cap. 7. The Church is sayd to binde and loose, because the Prelates doe binde & loose, as a man is said to speake, and see, though he onelyonly speake with the tongue, and see with the eyes.
1 They seeme to proue it by S. Paules example, 1. Corinth. 5. I absent in bodie but present in spirit hauehave decreed: S. Paul vseth here his Apostolike power, in sending his letters and Mandatum, to hauehave the incestuous person excommunicate: Ergo, the right was in him and not in the Church, and so consequently in the Bishops his successors.
Ans. First, S. Paul sendeth no Mandatum, but sheweth his Apostolike power, in decreeing the incestuous person worthy of excommunication, and requiring the same to be executed by the Church, Fulk. 1. Corin. 5. sec. 2. Secondly, though Paul gaue the sentence, yet was it done both in the power of Christ and the name of the whole Church: for he had decreed onelyonly that he should be excommunicate: it was not actually done: but to the due performing thereof there is required, the congregating of the Church in Christs name, the presence of Paul in spirit by his apostolike power, & that it should be done in the name of Christ. Al this sheweth, that Paul gaue sentence in the name of the whole Church.
2 Paul (they say) by the preeminent power of his Ministerie, pardoneth the incestuous person whom he had excommunicate, Rhemist. argument. in 1. ad Corinth.
Ans. The text is plaine, that he consenteth the Church should pardon him, 2. Corinth. 2.10. To whom you forgiue any thing I forgiue also. Heere not Paul onelyonly, but the whole Church pardoneth, Fulk. ibid.
3 The Iesuites simile may bee returned vponupon his owne head: for as the eye and tongue in the bodie are but instruments of the life and power of the soule, which quickneth the whole bodie: so the gouernours of the Church do execute the discipline of the Church by the spirit of Christ, which is giuen to the whole bodie.
The Protestants.
THe authoritie of excōmunication pertaineth to the whole Church, although the execution and iudgement thereof, to auoyd confusion, be committed to the gouernours of the Church which exercise that authoritie, as in the name of Christ, so in the name of the whole Church, Fulk. totidem verbis, annot. 1. Cor. 5. sect. 3.
1 Math. 18.17. If he wil not heare thee tell the Church: this place proueth, that although the exercising of the keyes be referred to the gouernours of the Church; yet the authoritie and right is in the whole Church: for the keyes were giuen to the whole Church. The pastors and gouernours, though they be excellent and principall members of the Church, yet are they improperly called the Church, Argument. Illyrici.
2 We conclude the same also out of S. Paules words, 1. Cor. 2.21. All things are yours, whether Paul, Apollos, or Cephas, whether things present, or things to come, and ye are Christs, and Christ Gods: Ergo, whatsoeuer power is in the Church, it is the Churches, not onelyonly the common vse and the benefite thereof, (because it may be answered, that although the keyes be onelyonly granted to the Prelates, yet they vse them to the good of the Church) but the right also and possession thereof, euen as the Church is the inheritance and proper possession of Christ.
3 Augustine consenteth: Ecclesia, quae fundatur in Christo, claues ab eo regni coelorum accepit in Petro. Tract. in Iohann. 124. The Church, which is founded vponupon Christ, receiued in Peter the keyes of the kingdome of heauen: But the whole Church, and not onelyonly the Pastors, is founded and builded vponupon Christ: Ergo.
THE THIRD PART, WHETHER THE PASTORS of the Church hauehave any absolute power to remit sinnes, otherwise, then as Ministers onelyonly.
The Papistes.
error 75 THey spare not to say, that Priests hauehave full right to remit sinnes, and are not ministers onelyonly thereof and dispensers, but hauehave full power as Christ had, and he that doubteth of their right herein, may as well doubt whether Christ had authoritie as man to remit sinnes, Rhemist. annot. Iohn 20. sect. 3. And againe, they call it an expresse power and commission, yea a wonderfull power which is giuen vntounto Priests to remit sinnes, and therfore it followeth necessarily, that men should submit themselues to their iudgement, for release of their sinnes, Annot. Iohn 20. sect. 5.
1 They reason thus out of our Sauiours owne words, Iohn 20.21. As my father hath sent me, so I send you. He sheweth his fathers commission giuen to himselfe, and then in plaine termes most amply imparteth the same to his Apostles: But Christ had full right to remit sinnes: Ergo, also the Apostles and their successors: for they hauehave the same power that Christ had, Rhemist. annot. Iohn 20. sect. 3.
Ans. First, it is great presumption, and spoken without any ground, to say, that Christ, by sending his Apostles into the world, gaue them as full, large, and ample commission, as he himselfe had: for neither the Pope, in whom remaineth, as they say, the Apostolike authoritie, by their owne confession, can doe all that Christ did, as to ordaine and institute Sacraments: and Christ (say they) might forgiue sinnes without the Sacraments, which the Pope cannot doe, and so consequently neither the Apostles, whose full iurisdiction he hath, in this behalfe, Bellarm. de pontif. lib. 5. cap. 4. Secondly, the power therefore here granted to the Apostles, is in the name of Christ, to declare and pronounce remission of sinnes, according to the wil of God, not properly in their owne power to release or absolue sinners.
2 He breathed vponupon them, and gaue them the holy Ghost, vers. 22. Therefore he that denieth the Priests authoritie to forgiue sinnes, he must denye the holy Ghost to be God, and not to hauehave power to remit sinnes, Rhem. ibid sect. 4.
Ans. What a blasphemous consequence is this? The holy Ghost hath absolute power to forgiue sinnes: Ergo, the Apostles also, and all other Priests hauehave the same power. First, by this meanes they make no difference betweene the fulnes of power in our Sauiour Christ, and the communication of that power to other Ministers: of Christ it is sayd, that the Spirit was not giuen him by measure, Ioh. 3.34. and that the holy Ghost dwelleth in him bodily: but it were great blasphemie so to say of any man, Apostle or Minister beside, which hauehave receiued of the same grace, but not in the like measure that Christ hath, but the spirit is giuen to eueryevery one in measure, as they hauehave neede in their seuerall places and callings. Secondly, though we should grant, that the Apostles had the full authoritie of Christ actually to remit sinnes, which they shall neuer proue, yet it may be doubted, whether al Ministers, whom they call Priests, (which name we refuse not, if it be taken according to the sense of the originall word Presbyter, and not for a sacrificing priesthood) hauehave as full power, in this case, as the Apostles had, nay it is plaine, they hauehave not: for the Apostles and other in the Primitiue Church, had power to discerne spirits, 1. Cor. 12.10. and to giuegive actually the bodies of the excommunicate to bee vexed, and possessed of the diuell, 1. Cor. 5.5. and after a strange manner to exercise power ouer their bodily life, as Peter did vponupon Ananias and Sapphira, Act. 5: Yet we rather stand vponupon this poynt, that neither the Apostles, nor any other Ministers hauehave power actually to remit sinnes, then onelyonly as dispensers and stewards in the name of Christ.
The Protestants.
AL the power of binding and loosing committed to the Apostles and to the Ministers of the word and Sacraments, is, by declaring the will and pleasure of God out of his word, both to pronounce forgiuenes of sinnes to all, that are truely penitent, & the reteining of them to the obstinate and impenitent, Fulk. annot. Iohn 20. sect. 3. So that Ministers are not made iudges in this case, but only as the Lords ambassadors, to declare the will of God out of his word.
1 There is a notable place for this purpose, 2. Corinth. 5.18. God hath reconciled vsus vntounto himselfe through Iesus Christ, and hath giuen vsus the ministerie of reconciliation. So then Christ is the onelyonly author of reconciliation, the Apostles are but ministers: how then say the Rhemists, that Christ himselfe is but a minister also of our reconciliation, yet a chiefe minister, whereas the Apostle maketh him the author? God was in Christ reconciling the world to himselfe, vers. 19. Wee are but ambassadors for Christ, and pray you in Christs stead, to bee reconciled vntounto God: this then is the office of Ministers, not to reconcile men vntounto God, but to pray them to bee reconciled through Christ: Christ onelyonly is the reconciler, they but ministers of reconciliation: They are but messengers and ambassadors, onelyonly to declare their Princes pleasure; their commission is certaine, beyond that they cannot goe. Wherefore that is a blasphemous decretal, and cleane contrarie to the scripture, which is ascribed but falsely, to Pontianus Bishop of Rome, which sayth, that God hath Priests so familiar, that by them he forgiueth the sinnes of others, and reconcileth them vntounto him, Fox. pag. 59. But S. Paul sayth, that God onelyonly by Christ reconcileth vsus vntounto himselfe.
2 Augustine doth very freely vtter his minde concerning this matter, who putteth this obiection: If men doe not forgiue sinnes, then it should seeme to be false which Christ sayth, Whatsoeuer you bind in earth is bound in heauen. He answereth: Daturus erat dominus hominibus spiritum sanctum, &c. God was to giuegive vntounto men the holy Ghost, by whom their sinnes should be forgiuen them. Spiritus dimittit, non vos; spiritus autem Deus est: Deus ergo dimittit, non vos: the spirit therefore remitteth sinne, and not you: the spirit is God, God forgiueth sinnes, and not you. Here is one argument, God onelyonly forgiueth sinnes: Ergo, not man. Againe, Quides homo nisi aeger sanandus? vis mihi esse medicus? mecum quaere medicum. O man what art thou that takest away my sinnes, but a sicke man thy selfe? wouldest thou be my phisition? nay, let vsus both together goe seeke a phisition that may heale vsus. Lo, another argument: He cannot be a phisition to others, that needeth a phisition himselfe: he cannot reconcile others to God, who hath himselfe neede of a reconciler. Further, he sayth: Qui dimittit per hominem, potest dimittere praeter hominem: non enim minus est idoneus per se dare, qui potest per alium dare. He that can forgiue sinnes by man, can forgiue also without man: for he may as well forgiue by himselfe, as he can doe it by another. Here is then the third argument: If man doe actually forgiue sinnes, then Christ should not forgiue sinnes without man:Augustin. Homil. 23. for the whole power is committed to man. Yea, the Rhemists affirme the same, that it is necessarie we should submit our selues to the iudgement of the Priest for release of our sinnes: if it bee necessarie, then sinnes cannot be remitted without the Priest: then is Christs power limited, he cannot forgiue without man, which is contrarie to that Augustine affirmeth here.
THE FOVRTH PART, WHETHER STRAIGHT waies whatsoeuer be loosed or bound by the ministerie of men vponupon earth, be so in heauen.
The Papists.
AN expresse power (say they) is giuen vntounto Priests to remit and reteyne error 76 sinnes: And Christ promiseth, that whose sinnes soeuer they forgiue, they are forgiuen of God, and whose sinnes soeuer they retaine, they are retained of God, Rhemist. annot. Iohn 20. sect. 5. Whereby it appeareth it is their opinion, which is manifest also by the practise of their Church, that at the will and pleasure of euerie priest exercising the keyes vponupon earth, men are bound and loosed in heauen.
They ground this their opinion vponupon the generalitie of the wordes: Whosoeuers sinnes you remit they are remitted, Iohn 20.23. and Math. 18.18. Whatsoeuer you binde in earth shall be bound in heauen.
Answere: These places are not so to be vnderstood, as though God were bound to ratifie eueryevery decree of men vponupon earth: for first this power is giuen to all lawfull pastors which doe holde the Apostolike fayth, not to Idolatrous, ignorant and blasphemous priests, such as most, if not all, of the popish sorte are. Secondly, they must decree in the earth according to Gods wil: Wherefore Iohn 20.22. first Christ breatheth his spirite vponupon his Apostles, and then giueth them their commission: signifiyng hereby, that they must execute this power as they shall be directed by Gods spirite: and Matth. 18.20. it followeth, that they must be assembled in the name of Christ: that is, according to Christs rule and the direction of his word, they must binde and loose, and not at their owne discretion.
The Protestants.
THat no sentence or decree of men bindeth or looseth before God in heauen, but that which is pronounced according to the will and pleasure of GOD, and by the warrant of his worde, the scripture eueryevery where teacheth vsus.
1 Prouer. 26.2. As the sparrow by flying escapeth, so the curse that is causelesse shall not come. Isay 5.20. Woe vntounto them that speake good of euill, and euill of good: Hee that iustifieth the wicked and condemneth the iust, they are both an abomination to GOD, Prouer. 17.15. Wherefore a priest binding a penitent man, and loosing a wicked man, doth flatly transgresse the law and rule of Gods word: neither shall his sentence be ratified in heauen.
2 In saying that whosoeuers sinnes the priest bindeth or looseth, his sentence standeth in effect before God, they must needes admit one or both of these absurdities: either to grant, that a Priest cannot erre in dispensing of the …eyes, which were too shamefull a saying, to giuegive so great a priuiledge to eueryevery ignorant and simple priest, (such as their Church hath great store of) which no mortall man can hauehave. Saint Paul giueth warning to Timothie, who was more then a common or ordinarie minister, that he lay not his handes sodaynly vponupon any, ad 1. Timoth. 5. vers. 22. But if Timothie so excellent a man had been free from erring in executing his function, this exhortation of Saynt Paule had been needlesse and superfluous.
Or else, they must say that the iudgement of mens soules is committed vntounto them: for if, looke, how they pronounce vponupon men on earth, euen so it fareth with them before GOD: then the saluation and damnation of men dependeth of their sentence: But the scripture sayth, Doe not iudge thy brother, for we shal al appeare before the iudgement seate of Christ, Rom. 14.10. Men therefore are not iudges to pronounce who are saued or damned, but the iudgement must be committed to Christ.
But who knoweth not that the popish Church doth arrogate vntounto themselues this power, to define who are Saynts in heauen, and whose soules are tormented in hell? Thus they dealt with Iohn Husse: hauing condemned him, they set a crowne of paper vponupon his head pictured with diuels, saying vntounto him: Now we commit thy soule to the diuel. At the burning of that worthie seruant of God and blessed martyr, Iohn Frith, one Doctor Cooke, a fowle mouthed papist bid the people to pray no more for him, then they would for a dogge.Fox pag. 1036. And thus they take the Lords office out of his hand, in taking vponupon them to be iudges of men.
3 I will conclude with Augustines words, he sayth, that sinnes are forgiuen or not forgiuen, non secundum arbitrium hominum, sed secundum arbitrium dei, & orationes sanctorum: not after the will and pleasure of men, but according to the will of God, and at the prayers of deuout and holie men.