is of no consequence to it. Though there are added certain reflections about how the repentant sinner is to approach the sacrament, they are given only en passant and are no important condition under which the imaginary purification takes place. The whole matter is in the imaginary purification over which the hierarchy has the power. The proof is given, as in the case of all the other sacraments, that it was established by Christ, but, as in all sacraments, there is not the slightest proof that Christ uttered the words which he spoke, no matter how we may understand them, having the sacraments in view.
222. The divine establishment and the efficacy of the sacrament of repentance. To prove this imaginary power, there are adduced the words of Matthew (xviii. 17, 18), which are explained in this sense, that the pastors have always enjoyed the divinely given right to bind and loose. The hierarchy understands these words to mean that it has the right to remit sins, and everything is based on that conversation: And 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 (Matt. xviii. 17, 18).
Here is the whole passage: “If thy brother shall trespass against thee (these words the hierarchy omits in order to introduce its own interpretation), go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained a brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And 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
