Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	civil_a	ecclesiastical_a	jurisdiction_n	1,713	5	9.3902	5	false

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

their trust is committed the Ministery of Reconciliation of this key Saint Ambrose thus Behold sins are forgiven by the holy Ghost Ecce quia per Spiritum Sanctum peccata donantur homines autem in remission em peccatorum Ministerium suum exhibent non jus alicujus potestatis exercent neque enim in suo sed in Patris Fihi Spiritus Sancti peccata dimittuntur isti rogant divinitas donat humanum enim obsequium sed Munificentia supernae est potestatis Ambr. l. 3. de Spir. S. cap. 19. but men contribute their Ministery toward the Remission of sin but exercise no right of any power for sins are not remitted in their name but in the name of the Father the Son a●d the Holy Ghost they supplicate and pray God grants and pardoneth the service is from man but the bounty from an higher power So then the higher power is the key of autho●ity and the humane service is the key of Ministery These several keys were well known to Scotus who writeth thus Authoritas judiciaria sententiandi coelum huic aperiendum vel apertum esse tripliciter int●lligitur 1. Authoritas simpliciter principalis solius Dei 2. Non Princ●palis sed praecellens solius Christi qu●tatum ad duplicem prae minentiam 1. unam quidem in universa●itate causarum judica●darum 2. aliam in si●mitate sementiae d●si●itivae utraque praeemin●nia potest con●nircilli qui omnia m●rita d●●●rita novit quae sunt ●ausae prop●er quas coelū●st aperiendu vel claudendū habet etià volu●ta●ē insepara●iliter conformem justitiae divinae propter p●imū p●rest in omnibus causis sent●●tiar● quia om●●es novit propter secuadum pot●st eju● sententia s●aplicit●r esse fi●ma irrevocabilis quia sem●er justa Non potest haec Clavis esse in ecclesi● Militante q●ia nullus in ec●lesia novet omnes causa●●udiciarias nec habet voluntatem im●nutabilit●r justam 3. Pa●ticula●is quant●m ad causas cognoscendas infirma quantum ad sententiam ferendam puta quia ipsa fit aliquando revocabilis si quando praeter l●gem divinam judicat potest ergò esse in ecclesia una clavis coelum aperiendi sc autoritas sententiandi particulariter non irrevocabiliter coelum esse apertum Scot. l. 4. dist 19. Sect. Haec secunda Judicial authority in censuring heaven to be open or to be opened to any man or not is understood in a threefold sense 1. as the most principal and absolu●e residing in God onely 2. not as the most principal but a very excellent auth●rity appertai●ing unto Christ by a double preeminence which he hath 1. ●ver all causes as one who knoweth all mens hearts and can judge thereof 2. in the validity of his sentence definitive as ever just and never to be repealed which prerogative can onely sort with him who knoweth how well or ill all men have deserved for heaven stands open and shut towards us according as our deserts are as also in regard the will of Christ is and ever was undividedly conformable to divine justice for the first reason He may be a Judge in all causes who knoweth all things and for the second his sentence is firm and irrevocable because alwayes just The militant Church is not capable of this key because there is not any member in that Church endowed with so ample intellectuals as to know all causes nor hath a will so confirmed in justice as therein to be immutable 3. There is a particular authority to hear causes but weak to give sentence and is many times revocable as pronounced besides the law of God there may be then in the Church a certain key to open heaven that is the authority of sentencing in particular and yet heaven not irrevocably open unto any Thus much Scotus from whose testimony clearly stream these deductions 1. The Ministerial key in the custody of the Church is not so ample and firm as that excellent key which is upon Christs shoulder and those words As my Father sent me so send I you relate to the certainty of the Commission and not to the extent thereof 2. That there is not in the Militant Church therefore not at Rome such a key as can fit all wards or such a Judge as can take cognizance of all causes nor is there that Oecumenical jurisdiction intituling Rome above all and unto all nor do all causes turn upon that Rota 3. That there is no mortal Judge either Ecclesi●stical or Civil so confirmed in justice Clavis triplex 1. Authoritatis istam habet solus D●us qui solus dimittit peccata authoritativè 2. Excellentiae quā solus homo Christus habet ia quantum essec●ū Sacramentorum potest dare si●e Sacrameatis 3. Clavis Ministerii istam clavem habent Sacerdotes per quam ligant solvunt Raymond sum tract 4. de Poenit. but that he may swerve and deviate from that rule Nullus in Eccl●sia saith Scotus In the Church no not one but hath a will subject to change the Pope then that boasteth of the infallibility of his keys either is not of the Church or above it And as this Schoolman hath expressed the differential properties of these keys so a Canonist the several titles and persons to whom they appertain The key saith he is tripartite 1. of Authority and that is in the hands of God alone who onely forgiveth sins with authority 2. Of Excellency which the man Christ hath insomuch that he without the Sacraments can confer the effect and benefit of the Sacraments 3. Of the Ministery and this key is in the custody of the Priests by virtue whereof they bind and loose The Church then must rest contented and good cause she hath so to do with this Ministerial key for the first authentical key posuit pater in potestate sua the Father hath put in his own power for the excellent key omnem potes●atem dedit filio he hath given that power to his Son and for the Ministerial key habemus thesaurum istum in vasis fi●●ilibus 2 Cor. 4.7 we poor Clergy-men are rich in this treasure the vessels containing the same are earthly but the key is from the Lord and heavenly the excellency of this power is from God the Ministery from us onely And that we may not be thought to accomplish any thing as from our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophil Com. in 1 Cor. 4. but that every one who seeth it may say it is wholly of God nipping withall the false Apostles who ascribed all unto themselves as Theophilact piously admonisheth And indeed we need not be ambitious of further dignities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God having highly honoured our Order with this depositum for to which of the Angels said he at any time To thee will I give the keys c. and whatsoever ye shall bind on earth shall be bound in