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Spirit by the works of the Law； or by the hearing of faith？ Gal。
3。 ver。 2。 Where it is evident； that it was Judaisme which he
reprehended the Galathians for； notwithstanding that the Apostle
Peter compelled them to Judaize。 Seeing therefore it belonged to
the Church； and not to Peter； and therefore also not to any man；
to determine what Doctors they should follow； it also pertained
to the authority of the Church of Antioch to elect their Prophets
and Doctors。 Now because the Holy Ghost separated to himself the
Apostles Paul & Barnabas； by the imposition of hands from Doctors
thus elected； its manifest； that imposition of hands； &
consecration； of the prime Doctors in each Church； belongs to the
Doctors of the same Church。 But Bishops； who were also called
Presbyters； although all Presbyters were not Bishops； were
ordain'd somtimes by Apostles （for Paul & Barnabas when they had
taught in Derbe； Lystra； and Iconium； ordained Elders in every
Church； Acts 14。 v。 23。） sometimes by other Bishops； for Titus
was by Paul left in Crete； that he should ordain Elders in every
City； Tit。 1。 v。 5。 And Timothy was advised not to neglect the
gift that was in him； which was given him by Prophesy with the
laying on of the hands of the Presbytery； 1。 Tim。 4。 v。 14。 And
he had rules given him concerning the Election of Presbyters。 But
that cannot be understood otherwise； then of the ordination of
those who were elected by the Church； for no man could constitute
a Doctor in the Church； but by the Churches permission。 For the
duty of the Apostles themselves was not to command； but to teach；
and although they who were recommended by the Apostles； or
Presbyters； were not rejected； for the esteem that was had of the
recommenders； yet seeing they could not be elected without the
will of the Church； they were also suppos'd elected by the
authority of the Church。 In like manner Ministers； who are called
Deacons； were ordained by the Apostles； yet elected by the
Church。 For when the seven Deacons were to bee elected； and
ordained； the Apostles elected them not； but look yee out； （say
they） among you Brethren seven men of honest report； &c。 And they
chose Stephen； &c。 And they set them before the Apostles； Acts 6。
vers。 3。 6。 It is apparent therefore by the custome of the
Primitive Church under the Apostles； that the ordination； or
consecration of all Church…men； which is done by Prayer； and
imposition of hands； belonged to the Apostles； and Doctors； but
the Election of those who were to be consecrated； to the Church。
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