Book Fourth · Chapter 11 · Of The Jurisdiction Of The Church, And The Abuses Of It, As Exemplified In The Papacy. · 1

This chapter may be conveniently comprehended under two heads,--I. Ecclesiastical jurisdiction, its necessity, origin, description, and essential parts--viz. the sacred ministry of the word, and discipline of excommunication, of which the aim, use, and abuse are explained, sec. 1-8. II. Refutation of the arguments advanced by Papists in defence of the tyranny of Pontiffs, the right of both swords, imperial pomp and dignity, foreign jurisdiction, and immunity from civil jurisdiction, sec. 9-16.

Sections.

1. The power of the Church in regard to jurisdiction. The necessity, origin, and nature of this jurisdiction. The power of the keys to be considered in two points of view. The first view expounded.

2. Second view expounded. How the Church binds and looses in the way of discipline. Abuse of the keys in the Papacy.

3. The discipline of excommunication of perpetual endurance. Distinction between civil and ecclesiastical power.

4. The perpetual endurance of the discipline of excommunication confirmed. Duly ordered under the Emperors and Christian magistrates.

5. The aim and use of ecclesiastical jurisdiction in the primitive Church. Spiritual power was kept entirely distinct from the power of the sword.

6. Spiritual power was not administered by one individual, but by a lawful consistory. Gradual change. First, the clergy alone interfered in the judicial proceedings of the Church. The bishop afterwards appropriated them to himself.

7. The bishops afterwards transferred the rights thus appropriated to their officials, and converted spiritual jurisdiction into a profane tribunal.

8. Recapitulation. The Papal power confuted. Christ wished to debar the ministers of the word from civil rule and worldly power.

9. Objections of the Papists. 1. By this external splendour the glory of Christ is displayed. 2. It does not interfere with the duties of their calling. Both objections answered.

10. The commencement and gradual progress of the Papistical tyranny. Causes, 1. Curiosity; 2. Ambition; 3. Violence; 4. Hypocrisy; 5. Impiety.

11. Last cause, the mystery of iniquity, and the Satanic fury of Antichrist usurping worldly dominion. The Pope claims both swords.

12. The pretended donation of Constantine. Its futility exposed.

13. When, and by what means, the Roman Pontiffs attained to imperial dignity. Hildebrand its founder.

14. By what acts they seized on Rome and other territories. Disgraceful rapacity.

15. Claim of immunity from civil jurisdiction. Contrast between this pretended immunity and the moderation of the early bishops.

16. What end the early bishops aimed at in steadfastly resisting civil encroachment.

1. It remains to consider the third, and, indeed, when matters are well arranged, the principal part of ecclesiastical power, which, as we have said, consists in jurisdiction. Now, the whole jurisdiction of the Church relates to discipline, of which we are shortly to treat. For as no city or village can exist without a magistrate and government, so the Church of God, as I have already taught, but am again obliged to repeat, needs a kind of spiritual government. This is altogether distinct from civil government, and is so far from impeding or impairing it, that it rather does much to aid and promote it. Therefore, this power of jurisdiction is, in one word, nothing but the order provided for the preservation of spiritual polity. To this end, there were established in the Church from the first, tribunals which might take cognisance of morals, animadvert on vices, and exercise the office of the keys. This order is mentioned by Paul in the First Epistle to the Corinthians under the name of governments (1 Cor. 12:28): in like manner, in the Epistle to the Romans, when he says, "He that ruleth with diligence" (Rom. 12:8). For he is not addressing magistrates, none of whom were then Christians, but those who were joined with pastors in the spiritual government of the Church. In the Epistle to Timothy, also, he mentions two kinds of presbyters, some who labour in the word, and others who do not perform the office of preaching, but rule well (1 Tim. 5:17). By this latter class there is no doubt he means those who were appointed to the inspection of manners, and the whole use of the keys. For the power of which we speak wholly depends on the keys which Christ bestowed on the Church in the eighteenth chapter of Matthew, where he orders, that those who despise private admonition should be sharply rebuked in public, and if they persist in their contumacy, be expelled from the society of believers. Moreover, those admonitions and corrections cannot be made without investigation, and hence the necessity of some judicial procedure and order. Wherefore, if we would not make void the promise of the keys, and abolish altogether excommunication, solemn admonitions, and everything of that description, we must, of necessity, give some jurisdiction to the Church. Let the reader observe that we are not here treating of the general authority of doctrine, as in Mt. 21 and John 20, but maintaining that the right of the Sanhedrim is transferred to the fold of Christ. Till that time, the power of government had belonged to the Jews. This Christ establishes in his Church, in as far as it was a pure institution, and with a heavy sanction. Thus it behoved to be, since the judgment of a poor and despised Church might otherwise be spurned by rash and haughty men. And lest it occasion any difficulty to the reader, that Christ in the same words makes a considerable difference between the two things, it will here be proper to explain. There are two passages which speak of binding and loosing. The one is Mt. 16, where Christ, after promising that he will give the keys of the kingdom of heaven to Peter, immediately adds, "Whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven" (Mt. 16:19). These words have the very same meaning as those in the Gospel of John, where, being about to send forth the disciples to preach, after breathing on them, he says, "Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained" (John 20:23). I will give an interpretation, not subtle, not forced, not wrested, but genuine, natural, and obvious. This command concerning remitting and retaining sins, and that promise made to Peter concerning binding and loosing, ought to be referred to nothing but the ministry of the word. When the Lord committed it to the apostles, he, at the same time, provided them with this power of binding and loosing. For what is the sum of the gospel, but just that all being the slaves of sin and death, are loosed and set free by the redemption which is in Christ Jesus, while those who do not receive and acknowledge Christ as a deliverer and redeemer are condemned and doomed to eternal chains? When the Lord delivered this message to his apostles, to be carried by them into all nations, in order to prove that it was his own message, and proceeded from him, he honoured it with this distinguished testimony, and that as an admirable confirmation both to the apostles themselves, and to all those to whom it was to come. It was of importance that the apostles should have a constant and complete assurance of their preaching, which they were not only to exercise with infinite labour, anxiety, molestation, and peril, but ultimately to seal with their blood. That they might know that it was not vain or void, but full of power and efficacy, it was of importance, I say, that amidst all their anxieties, dangers, and difficulties, they might feel persuaded that they were doing the work of God; that though the whole world withstood and opposed them, they might know that God was for them; that not having Christ the author of their doctrine bodily present on the earth, they might understand that he was in heaven to confirm the truth of the doctrine which he had delivered to them. On the other hand, it was necessary that their hearers should be most certainly assured that the doctrine of the gospel was not the word of the apostles, but of God himself; not a voice rising from the earth, but descending from heaven. For such things as the forgiveness of sins, the promise of eternal life, and message of salvation, cannot be in the power of man. Christ therefore testified, that in the preaching of the gospel the apostles only acted ministerially; that it was he who, by their mouths as organs, spoke and promised all; that, therefore, the forgiveness of sins which they announced was the true promise of' God; the condemnation which they pronounced, the certain judgment of God. This attestation was given to all ages, and remains firm, rendering all certain and secure, that the word of the gospel, by whomsoever it may be preached, is the very word of God, promulgated at the supreme tribunal, written in the book of life, ratified firm and fixed in heaven. We now understand that the power of the keys is simply the preaching of the gospel in those places, and in so far as men are concerned, it is not so much power as ministry. Properly speaking, Christ did not give this power to men but to his word, of which he made men the ministers.

2. The other passage, in which binding and loosing are mentioned, is in the eighteenth chapter of Matthew, where Christ says, "If he shall neglect to hear them, tell it unto the Church: but if he neglect to hear the Church, let him be unto thee as an heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven" (Mt. 18:17, 18). This passage is not altogether similar to the former, but is to be understood somewhat differently. But in saying that they are different, I do not mean that there is not much affinity between them. First, they are similar in this, that they are both general statements, that there is always the same power of binding and loosing (namely, by the word of God), the same command, the same promise. They differ in this, that the former passage relates specially to the preaching which the ministers of the word perform, the latter relates to the discipline of excommunication which has been committed to the Church. Now, the Church binds him whom she excommunicates, not by plunging him into eternal ruin and despair, but condemning his life and manners, and admonishing him, that, unless he repent, he is condemned. She looses him whom she receives into communion, because she makes him, as it were, a partaker of the unity which she has in Christ Jesus. Let no one, therefore, contumaciously despise the judgment of the Church, or account it a small matter that he is condemned by the suffrages of the faithful. The Lord testifies that such judgment of the faithful is nothing else than the promulgation of his own sentence, and that what they do on earth is ratified in heaven. For they have the word of God by which they condemn the perverse: they have the word by which they take back the penitent into favour. Now, they cannot err nor disagree with the judgment of God, because they judge only according to the law of God, which is not an uncertain or worldly opinion, but the holy will of God, an oracle of heaven. On these two passages, which I think I have briefly, as well as familiarly and truly expounded, these madmen, without any discrimination, as they are borne along by their spirit of giddiness, attempt to found at one time confession, at another excommunication, at another jurisdiction, at another the right of making laws, at another indulgences. The former passage they adduce for the purpose of rearing up the primacy of the Roman See. So well known are the keys to those who have thought proper to fit them with locks and doors, that you would say their whole life had been spent in the mechanic art.

3. Some, in imagining that all these things were temporary, as magistrates were still strangers to our profession of religion, are led astray, by not observing the distinction and dissimilarity between ecclesiastical and civil power. For the Church has not the right of the sword to punish or restrain, has no power to coerce, no prison nor other punishments which the magistrate is wont to inflict. Then the object in view is not to punish the sinner against his will, but to obtain a profession of penitence by voluntary chastisement. The two things, therefore, are widely different, because neither does the Church assume anything to herself which is proper to the magistrate, nor is the magistrate competent to what is done by the Church. This will be made clearer by an example. Does any one get intoxicated? In a well-ordered city his punishment will be imprisonment. Has he committed whoredom? The punishment will be similar, or rather more severe. Thus satisfaction will be given to the laws, the magistrates, and the external tribunal. But the consequence will be, that the offender will give no signs of repentance, but will rather fret and murmur. Will the Church not here interfere? Such persons cannot be admitted to the Lord's Supper without doing injury to Christ and his sacred institution. Reason demands that he who, by a bad example, gives offence to the Church, shall remove the offence which he has caused by a formal declaration of repentance. The reason adduced by those who take a contrary view is frigid. Christ, they say, gave this office to the Church when there were no magistrates to execute it. But it often happens that the magistrate is negligent, nay, sometimes himself requires to be chastised; as was the case with the Emperor Theodosius. Moreover, the same thing may be said regarding the whole ministry of the word. Now, therefore, according to that view, let pastors cease to censure manifest iniquities, let them cease to chide, accuse, and rebuke. For there are Christian magistrates who ought to correct these things by the laws and the sword. But as the magistrate ought to purge the Church of offences by corporal punishment and coercion, so the minister ought, in his turn, to assist the magistrate in diminishing the number of offenders. Thus they ought to combine their efforts, the one being not an impediment but a help to the other.