Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bring_v	great_a	king_n	3,018	5	3.5536	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A60278	Sin dismantled, shewing the loathsomnesse thereof, in laying it open by confession; with the remedy for it by repentance & conversion Wherein is set forth the manner how we ought to confess our sins to God and man, with the consiliary decrees from the authority thereof, and for the shewing the necessity of priestly absolution, the removing the disesteem the vulgar have of absolution, setting forth the power of ministers. With an historical relation of the canons concerning confession, and the secret manner of it; also shewing the confessors affections and inclinations. By a late reverend, learned and judicious Divine.	Late reverend, learned and judicious Divine.	1664 (1664)	Wing S3850; ESTC R221495	353,931	367

in their own persons should sometimes receive confessions and injoyn penances and therein were provided discreet persons to take the confessions of the Clergy In whose quarrel the Pope thundred out his interdict against the Church and State Insomuch saith Fabian that the Chu●ches and houses of Religion were closed that no where was used Mass or Divine Service nor any of the VII Sacraments nor child christened nor man confessed Rob. Fabians Chron. King John an RR. 10. an Dom. 1209. nor married except in such places which had purchased licences and special Bulls But Caxton is more large in discovering this mysterie of iniquity then of great strength where the * Pandolphus Legat is brought in telling the King what the cause was For the wrongs that ye have done to the holy Chyrche and to the Clarge and the extent thereof We assoyle clean Erls Barons Caxton part 7. of K. John Knights and all other men of their homages servis and feautes that they should unto yow done and we assoyl them all by the authorite of the Pope and commaund theim also with yow for to fight as with him that is enemy to all holy chyrche Tho answered the King what may yow do more to me Tho answered Pandolph we sayen to yow in (a) In the word of the Pope he should say the word of God that ye ne none heir that yow have never after this day be crowned The King for all this cursing waxed not pliable to the Popes will whereupon The Pope tho sent to the King of France in remission of his sins that he should take with him all the power that he might and wend into Englond for to destru King John the tydeings wherof put him into such a fright tho saith mine Author the King put him to the Court of Rome and to the Pope and tho yaf he up the Realm of Englond for him and his heires for evermore and tho took the King the Crown off his head and set it on his kneys and thiefe word●s said he in hearing of all the great Lordis of Englond her I resign up the Crown and the Ream of Englond into the Popis Innocent hands the third and put me holy in his merci and in his ordenance Tho (b) Received underf●nge Pandolph the Crown of King John and keepid it V. dayes I have inserted this story as not altogether impertinent making good the abused power of the keys at Rome to the disinherison of a supreme Monarch and independent and the disfranchise of a free State wherein the pride of the Pope or dejection of the Prince I know not what may be more admired Not long after followed Edmund de Abington A. D. 1234. Edmund de Abington Arch-Bishop of Canturbury in the year of grace MCCXXXIV who made a constitution for women with childe and near their time that in respect of the approaching danger they should confess unto their Priest Quod propter imminens periculum confiteantur Sacerdoti Lindw l. 5. de Poen Remiss c. in confess In his dayes there entred this Kingdom a Legat from Rome called Otho sent from Gregory IX Otho who exacted much upon the Clergy Edmundus Cantuariensis Archiepiscopus Legati Romani frequentes exactiones quibus sacerdotes divexabantur liberè reprehendit Pol. Virg. l. 6. histor Ang. p. 300. emunging and squeesing their purses so far forth that Arch-Bishop Edmund afterwards Saint freely and sharply reprehended the polling Legat Ut viri prudentes fideles constituantur per Episcopum Confessores quibus Personae minores Clerici confiteri valeant qui Decanis confiteri crubescunt forsan verentur In Ecclesiis verò Cathedralibus Confessores institui praecipimus generales Constit Othonis Rubr. de Confess Praelatorum By whose Legantine power it was decreed That certain discreet and faithful men should be appointed by the Bishop of the Diocess throughout every Deanry to receive the Confessions of Parsons and other Clergie-men of an inferiour order who might be afraid peradventure and ashamed to confess unto their Deans He ordained also general Penitentiaries in Cathedral Churches And not long after him there arrived another Legat armed with the same power named Octobon Octobon and he in a Synod at Northampton made laws also * Ab Urbano missus anno Dom. 1262. Pol. Virg. hist Ang. l. 14. p. 257. Polydore tells us that he was sent from Pope Vrban but he himself that he * De manu sanctissimi Patris Domini Clementis Prohem ad constir Octoboni came from Pope Clement his comming then could not be in the year of our Lord MCCLXII as Polydore placeth it Obiit Perusii Non. Octob. an Dom. 1264. Onuphrii Chron. ad finem Plat. Creatus absens Perusiae per compromissum praesentibus 20. Cardinalibus Non. Febr. erat enim Legatus in Anglia Onuphrius ib. nor in the 45th year RR. Henrici 3 for Vrban the IV. died not till the year MCCLXIV and Clemens who came next after succeeded in the Papacy An. 1264 5 elected at Perusa upon the Nones of February or the fifth day of that moneth being at that time absent thence and here in England a Metachronisme of three years in Polydore and I could wish that were the worse mistake in his elegant history Now amongst the Constitutions of this Legat to be observed by the Clergy and Laity there is no mention of Confession but for the third order the Religious Votaries of that age who like Meteors shone above in those dayes in the middle region of the air and oftimes went out with as foul a stink as some Meteors do for them it was ordained * Requirant saltem semel in mense Confessores Fratribus deputatos ut sic illos qui non frequenter confitentur graviter arguant ad confitendum inducant Constit Octob. Rubric ut Monachi frequenter confiteantur frequenter celebrent That Abbots Priers and superiours in their absence should procure Penitentiaries or Confessors once a moneth for their Friers and to rebuke sharply such as frequented not Confession and to induce them to the same It seems the Religious came but slowly on to shrift in those dayes and what may we then think of the Laity The same Edmund who moderated the Church of Canturbury in the time of that first Legat Otho A. D. 1240. made a Constitution concerning the behaviour and deportment of the Confesseur or Ghostly Father In confiessione audienda h●beat Sacerdos vultum humilem oculos ad terram dimissos nec faciem respiciat Confitentis maximè Multeris patienter audiat quicquid dixerit in spiritu lenitatis supportet eam ei pro posse suadeat pluribus modis ut integrè confiteatur Peccata inquirot usitata inusitata autem non nisi à longe per circumstantias expertis detur modus confitendi inexpertis non detur occasio

the order for the visitation of the sick the said particular absolution being read his Majesty exceedingly well approved it adding that it was Apostolicall and a very good Ordinance in that it was given in the name of Christ to one that desired it upon the clearing of his conscience And herein the English Church is associated by her sister Churches of the Reformation The Augustan Confession The Church ought to impart absolution unto such as have recourse unto repentance Ecclesia redeuntibus ad poenitentiam impertire absolutionem debeat Harm Confes S. 8. quòd absolutio privata in Ecclesiis retinenda sit Ib. art 12. and that private absolution is to be retained in the Churches Absolutionem ex potestate Clavium remissione peccatorum per Ministerium Evangelii à Christo institutum singuli expetere possint à Deo suo consequi se sciant quando haec à Ministris eis praestantur accipere ab his tanquam rem à Deo ad commodandum ipsis salutariter inserviendum institutam cum siducia debeant remissione peccatorum sine dubitatione frui secundum verbum Domini Cui peccata remiseris remittuntur Harmon Confes c. 5. The Church of Bohemia All persons may specially crave absolution from the power of the keys through the Ministery of the Gospel instituted by Christ and may know for certain that they obtain the same from their God And when it is performed by the Minister unto them they ought to receive it at their hands with confidence as a thing instituted by God and serving for their profit and salvation thereby enjoying beyond all question forgiveness of sin according to the word of the Lord whose sins thou forgivest they are forgiven And the Saxon Church We affirme the rite of private absolution to be retained in the Church Affirmamus ritum privatae absolutionis in Ecclesia retinendum esse constanter retinemus propter multas graves causas de hac fide commonefacere nos absolutio debet eam confirma●e sicut confirmabatur David audita absolutione Dominus abstulit peccatum tuum ità tu scias voc●m Evangelii tibi quoque annunciare remissionem quae in absolutione tibi nominatim proponitur non fingas nihil ad te pertinere Evangelium sed scias ideò editum esse ut hoc modo salventur homines side amplectentes Evangelium mandatum Dei aeternum immotūm esse ut ei credas Art 16. and we for many weighty causes constantly retaine the same Of this belief absolution ought to admonish us and to confirm the same as David was upon the hearing of his absolution The Lord hath taken away thy sin so mayest thou perceive the voice of the Gospel to declare unto thee also forgiveness which by name is proposed unto thee in absolution Thou mayest not feign the Gospel to appertain nothing unto thee but know that it is therefore set forth that by this meant men by faith imbracing the Gospel may be saved and Gods commandment abiding for ever and never to be removed that thou mayest believe the same So the Transmarine Churches herein lend us the right hand of fellowship And thus much for the power of loosing Binding th● other part of their office and power is in binding For the Lord saith Ambrose hath given the like power in binding as in loosing Dominus par jus solvendi voluit esse ligandi qui utrumque pari conditione permisit ergo qui solvendi jus non habet nec ligandi habet Ambr. l. 1. de poen c. 3. and hath granted the same upon the like condi●ion therefore he that hath not the power of absolution hath not the power of ligation Thereby the Father refuting the Novatians Hereticks of his time and of whom we shall hear some news anon that arrogated unto themselves the power of binding but not of loosing and affirmed the Church to have power to cast out a sinner but not to call in a Penitent Ligandi facultas mandatum Evangelii Ministris datur quanqu●m notandum est hoc Evangelio esse accidentale quasi praeter naturam Calvin harm in Matth. 16. whereas both these properties are belonging to one key The Church is armed with this power though loth to strike and never but in the case of necessity the in●quity of men forcing her to use this weapon it being not so natural to the Gospel but accidental onely to lock up sinners in their offences And having in a readiness to revenge all disobedience saith the Apostle when your obedience is fulfilled 2 Cor. 10.6 q d. Revenged of the false Apostles we could be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in 2 Cor. 10 p 400. and would but for that you which are obedient are mingled with them we forbear lest some strokes might fall upon you also Where note that this key is turned upon the disobedient onely and often respited for their sake who are obedient This power of binding being rather privative than positive for the guilt of sin binds the sinner over unto punishment and the Priest is said to bind when be finds no cause to loose those bonds Insomuch that whether you respect the private exercise of these keys upon private notice of a sinners state or the publick practick thereof in the Censures of the Church the Ministerial power of binding is declarative onely or applying Gods threats generally expressed in his Law upon refractory transgressors So upon the point the Priest is said to bind when he looseth not and as induration of the heart blinding of the eyes stopping of the ears c. are not to be understood of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damasc Orat. fid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 127. Graecè as effecting and working the same but permitting and dispensing therewith onely It being the usual guise of the Scripture to call the permission of God his effect and operation So the Priest is said to bind when he permitteth onely and that upon just cause the sinner to remain in the same pickle he found him And as Hen●y the VIII King of England is reckoned of for the Founder of Christs-Church in Oxford because he let it stand In that sense do Priests bind leaving obstinate sinners standing upon the same termes they formerly did in a fearfull expectation of Judgment except Repentance come betwixt that we need not make any longer stay upon this subject The handling of this part viz. the power of the keys in binding and loosing so at large shall excuse the brevity of that which followeth to be considered in the other parts and members of this promise SECT II. The Contents Peter seised of the keys to the use of the Church Power of absolution conferred and confined unto Priests Laicks using the same not in case of office but necessity and where they are the parties grieved Bonds of the soul and sin onely loosed