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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	work_v	world_n	wretched_a	13	3	8.1913	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18441	[A treatise against the Defense of the censure, giuen upon the bookes of W.Charke and Meredith Hanmer, by an unknowne popish traytor in maintenance of the seditious challenge of Edmond Campion ... Hereunto are adjoyned two treatises, written by D.Fulke ... ]	Charke, William, d. 1617, attributed name.; Fulke, William, 1538-1589.	1586 (1586)	STC 5009; ESTC S111939	659,527	941

that euer recouered by the Popes pardon among so many 1000. sick persons as haue receaued the Popes pardon was neuer none sick by gods appointment for satisfying of his iustice onelie But admit he were sick for other causes as welll as for that should not the popes pardon at the least take away some parte of his sicknes namelie so much as was laid vpon him for that cause onelie Let the Pope if he will make triall of his power to the confusion of his abuersaries graunt a generall pardon to all Papistes as he maie easilie do and then let it be tryed whether anie one shall straight recouer of his bodelie sicknes or other affliction or how manie shall be eased in their bodilie or wordly affliction Prouided alwaies that we haue no counter fait crankes that shall step vp sodenlie recouered of that disease whereof they were neuer sick But if you dare be bolde to saie that the Popes pardon can cause anie man to recouer straight vpon the recept of it you must also be bolde to say that the popes pardon can worke miracles for no man can sodainlie recouer of any disease which is not come to the period without miracle if the naturall cause thereof be not first taken awaie But alas who doth not see your miserable startinghole if that infirmitie were for none other cause but that onelie as it may be for manie mo wherof no man can easilie iudge A wretched clout to hide your infirmitie where no one example among so manie thousand as are sick in the world can be shewed So that purgatorie paines and the release of them are grounded vpon temporall afflictions whereof noe man can iudge for what cause they are no man can shew one example of the release of them by pardons ALLEN And therfore not onelie Christ him-selfe as I shall declare hereafter but Aaron also healed in the olde law the infirmities of thousands which came vpon them onelie for temporall punishment of sinnes And in the sacrament of extreme vnction the Apostle Saint Iames affirmeth that our Lord shall vpon the priestes praier lift vp the penitent or ease him of his sicknes whichhe meant onely or chiefely of that sicknes which commeth vpon the partie by Gods hand as a punishment of those sinnes which be remissible in the sacrament for such like means As Saint Chysostome sheweth also a passiing power in the ministers of God Church saying That they maie keepe mans soule from perishing and maie charge him with more easie paine euen at his passing hence besides that they maie ease his bodelie infirmitie also by their holie praiers in the act of extreame vnction in this sense speaketh he thereof FVLKE Said I that no man can shew one example of the release of bodilie afflictions Master Allen sheweth here examples of thowsands healed not onelie by Christ but by Aaron also of infirmities that came vpon them for temporal punishment of sinnes as he will declare hereafter But I replie what miracles Christ or Aaron wrought in his name they be no examples of the Popes pardons by which if he can prooue that anie man receaueth recouerie of his sicknes it is somewhat to the purpose The llke I saie of annointing with oile by which the elders of the primitiue and Apostolike Church endued with the miraculous gift of healing cured manie of their bodilie infirmities but that anie extreame vnction restoreth anie man to health or euer did I vtterlie denie and therefore we will not dispute of what sicknes they heale them Neither doth Chrysostome saie that the Ministers of Gods Church haue such a passing power that they maie ease bodilie infirmitie by their holie praiers in the act of extreame vnction neither hath his words anie sense thereof and therefore you deale fraudulentlie to tell vs of the sense when you rehearse not the wordes Plaine dealing becommeth an honest cause but when neither wordes nor sense can helpe you you must faine a sense which can not be prooued of the wordes which are these De sacerdotio lib. 3. cap. 6. preferring the ministers of the Church before bodelie parents by so much as the life to come excelleth this life for they truelie do beget vnto this life but these vnto that to come And they truelie can not so much as deliuer them from bodylie death nor driue awaie sicknes that falleth vpon them but these have often saued the soule that was stck and readie to perish causing some to haue a gentler punishment suffering some not to fall from the beginning and helping them not onely by teaching and admonishing but also by praiers For not onelie when they regenerate vs but after warde they haue power to forgiue sinnes It anie man sick among you saith he let him call for c. Where the text of Saint Iames is alledged onelie to prooue that they haue power to obteine forgiuenes of sinnes by praier and neither for healing of bodylie sicknes nor for extreme vnction The ceremonie whereof with the miracle whereunto it was annexed was ceased long before Saint Chrysostomes time ALLEN But as I said because no man can well iudge when man is afflicted onelie for temporall discipline or satisfaction or when far other purposes to vs vnknowne the Church of God that vseth high wisdome and moderation in all things medleth not directly in pardoning by her iurisdiction with any such bodily afflictions as god chargeth man with alin this life which maie be to the forsaken as a beginning of their eternall damnation as Saint Augustine saith as well as a temporall correction and therefore not effectuallie remissible in the Church But the bond of Purgatorie that I saie in the Church maie be released and is released at euerie time that man worthilie receiueth a full and plenarie remission of all penance enioyned due to be enioyned by the law of the Churches decrees I do not speake now of the deliuerie of anie person from the paines of purgatory which alreadie is actuallie there or for the Churches power in releasing of their painet after they be in the course of Gods iudgement for the same I am not so farre yet but I speak of the discharge of the bond thereof or some portion of the same now before the partie do passe hence which is a great deale more proper to the Churches power and more easie to be brought to passe then when the penitents soule is alredy in iudge ment there to which place the Churches iurisdiction as some suppose doth not extend If the simple vnderstand me not let him marke my meaning by an example The paines of hell can not neither by God nor man ordinarilie be helpen or released after man be in the same but the debt of Hell which is due for euerie mortall sinne is discharged allwaies at our repentance in so much that the priest in the sacrament of penance with the sinne euer remitteth the bonde of Hell and preuenteth Gods iudgement in the same So if

euerie priest with the conditions by you required doe forgiue sinnes it followeth that the Popes pardons are nothing but mere delusions to promise that which he cannot performe or which euerie hedge Priest of his Church is able to performe to his subiects as largelie as the Pope concerning the remission of deadlie sinnes ALLEN Vpon which ground you may well perceiue that the Popes remission and pardon beeing a publike act of the key of his iurisdiction and rule ouer the flocke of Christ and not an exercise of his power of order which onelie is occupied in ministring the sacraments and such like you may well perceiue I saie that his Pardon or assoyling out of the Sacrament cannot extend in any case so farre as to forgiue sinnes without confession of the penitent yea although he be otherwise sorowfull for the same much lesse may he release any offences without all repentance of the partie And therefore it is a great slaunder to say as manie doe that for mony ye maie obteine of the Pope a free Pardon before hand of any greeuouse sinnes that you commit afterward as of robberies murders misbehauiours in bodie or such like which were no pardon of sinnes but a wicked protection and license to commit sinnes There was neuer Bishop of Rome or of other place that euer gaue or could giue any such pardon Naie not onelie they take vpon them no such thing but they neuer gaue pardon to this intent to remit mortali sinnes at all by force of the Pardon onelie and without the confession of the partie were they of neuer so large or liberall graunt For euerie Indulgence hath this clause in it either expresselie or necessarilie and by course to be supplied Confessis contritis to the confessed and contrite and sometimes this clause of like importance to all as be in state of grace Whereby it is euident that the giuer meaneth not to make any man partaker of the Indulgence grace or pardon and that the partie cannot haue any benefit thereby if he be not released of his sinnes before and by the sacrament of penance set in state of saluation Whereby also you see that the Pope taketh not vpon him to forgiue anie their sinnes I meane alwaies deadlie sinnes in this case by his pardon For the Priest before hand that heareth his confession doth forgiue him in the sacrament and so needeth not of any Pardon for those offences them selues which belong to the Priests office to remit and therefore be alwaie in the said sacramentall manner forgiuen And if he be vnworthie of forgiuenes and loosing by the iust iudgement of his ghostlie father then cannot the pope or any other power in earth forgiue him by any grace or Indulgence which taketh onelie place from such as be alreadie loosed from their mortall crimes FVLKE The second position is that the Popes pardon cannot extend to forgiue sins without the confession of the partie much lesse release sinnes without all repentance of the partie We do easilie graunt that the popes pardons is of no validitie at al and therfore you maie pinch it and straine it in at your pleasure But where you saie it is a great slaunder to saie as manie do that for monie men maie obteine pardon afore hand c. You should haue done well to haue set downe who saith so or what impugner of pardons so slaundereth them or the Pope And yet it is manifest that although no such pardon go forth in such forme of wordes the Popes pardons dispensations and absolutions tend to that effect seing they are openlie prostrate for all men that will giue monie for them For what skilleth it If a man can not haue a lycense to commit murther periurie adulterie c If he be sure before hand to haue a pardon dispensation or absolution for the same he will not be greatlie affraid to commit anie of them And seeing the Pope taketh vpon him to dispense against the commaundement of God in manie cases and to graunt absolution for anie crime neuer so great the Pope is not greatlie slaundered if he be called a protector of sinne and a graunter of license to committe the same Neither can he be excused by requiring contrition confession and satisfaction in the parties seeing he graunteth pardon for the defaults of euerie one of them and that which is the chiefest of satisfaction which according to your learning must be greater or lesser as the contrition is more or lesse according to the priestes simple discretion For the glosse vpon the Bull of Pope Boneface the 8. saith that the contrition of him that confesseth may be so great that not onelie the fault but also the paine maie be cleane taken awaie without penance but because men can not iudge of that some satisfactorie penance must be enioyned by the Priest or Pope c. Now if the Pope by his pardons as you saie forgiueth no sinnes but such as be forgiuen before by the priest in the sacrament of penance then doth he nothing but plaie mockholiedaie with his moste full pardons à poena culpa with the pardons of the third part or of the seuenth part of mens sinnes and so is he no better then a co●ener to sel his pardons for monie which conteine nothing but that men haue before they bought them Thus while you go about to excuse the popes pardons of presumption you condemne them of cosening and declare them to be meerelie vnprofitable which promis pardons of deadlie sinnes yet take place onely vpon such as be alreadie loosed from their mortal sinnes ALLEN Then hereupon the Reader must learne and diligentlie consider that we attribute a great deale more power to anie simple and base Priest in this case and by force of the sacrament then we do to the highest Pope or Patriarch in the world out of the sacrament working onelie by the right of his iurisdiction and gouernance of the people The cause is that the effect of remission of sins proceedeth from Christ more abundantlie in the grace of sacraments which be ministred by the priest principallie by his power of orders then it doth by the high iurisdiction and key of gouernment of any man without the sacrament I trust euerie man vnderstandeth that there is in the Church a double key for so the Doctours and schooles follow Christ in that Metaphore and himselfe the Prophets the one of order which is the power annexed or giuen in the order to worke anie holie function by ministring of sacraments or other things to them belonging as to consecrate the Sacrament of the Altar to absolue in penance and so forth in the rest to worke in euerie of them according to their institution FVLKE The metaphore of the Keies is well knowne to the Doctors as vsed by Christ the Prophets but this diuision of the keies if the auncient Doctours had knowne you would not haue spared to make vs partners of their knowledge in the keies and yours in

therefore conforme himselfe to Gods will whose place he there occupieth For as the Priest in the olde lawe could not make the cleane person to be vncleane no more can the Priest of the new lawe bind the innocent or absolue the person that continueth in sinne Neuertheles the Priest worketh more properly vnder god touching the remission of sinnes because he is appointed the minister of grace and reconciliation then the Priest in the olde lawe For there in the making of any man whole of the leprosie or other vncleanes the Priest had not to do at all but onelie when one was made whole by god it was the priestes office to discerne the same to shewe it vnto the people and to admit him againe into the fellowspip of theresidue after oblation made for that purpose For to them it was not said whome-soeuer you punish with leprosie or make vncleane or whome-soeuer you heale make cleane he shal be whole no such promise was made vnto them For it was enough that it might represent and haue resembling of our sacrament of penance and of the maruelouse authoritte giuen in the new law to our Priestes concerning the remission of sinnes For to ours it was not saide you shall discerne whome I haue loosed alreadie in heauen and shewe to the world whom I haue retained bound or not forgiuen in heauen but as Hilarie saith the Priests sentence is made preiudiciall to God in heauen not the Priestes forgiuing is first and then Gods afterward as two distinct actions in time but because the Priestes is prius quoad nos as the Philosophers doe tearme such thinges and by the Priestes worke which is plaine to vs we streight come to the knowledge of Gods like worke of remission in heauen which is prius natura because Gods action is the principall and mans must necessarily depend theron But eis both Gods worke and mans runne ioyntly together in remission of sins as al infirmental secondarie causes neuer make a seuerall action from the principal but they concur ioyntly to euery effect as it is most plaine in all sacraments whereby god worketh grace the which grace as it proceedeth from god so it commeth by mans seruice not by distinct operation of the principall and the seruing and secondarie causes but in one worke vndeuided operation of them both For in baptisme God worketh the remission of originall or actuall sinnes first and then sendeth the partie to the fount afterward that the Priest therein may declare what god hath wrought before or to worke the same againe that so the partie might haue a double grace of remission first by Ggd and then by the Priest for that were foolish to surmise But god by the Priests ministerie and the sacrament doth rewit sinnes so that the action hereof at once sitly may fall vpon them both FVLKE The power of remitting sinnes as you saie is often compared by the auncient Fathers to that authoritie which the priests of the old law had in discerning and pronouncing who were lepers and who were cleane which is to giue a sentence declaratorie to pronunce who was striken or healed by God not a proper power to strike or heale and yet the words of the lawe are that the Priest should make him cleane or vncleane meaning that he should so declare him with authoritie to be either seperated or receiued as the case required according to those directions and descriptions which he had in the lawe of God For though other men by the instruction of the law might descerne a leaper from a clean person yet no man had authority to put him out or to receiue him into the congregation but the Priest In citing the authoritie of Saint Bede and Saint Chrisostome you vse such confusion as I know not whose words you pretend to alledge sauing that Bede hath written vpon Saint lames epistle Chrisostome hath not In cyting therefore of Saint Bedes testimonie it may seeme that you follow some other mens dictates collection or notebooke and not your owne reading For Bedes wordes vpon that place of the 5. of Saint Iames are these differing both in wordes and sense from your allegation Si ergo infirmi in peccatis sint haec presbyteris ecclesiae confessi fuerunt ac perfecto corde ea relinquere atque emendare sategerint dimittentur eis Neque enim sine confessione emendationis peccata qucunt demitti unde recte subtungitur Confitemini ergo alterutrum peccata vestra orate pro inuicem saluemini In hac autem sententiailla debet esse discretio vt quotidiana leuiaque peccata alterutrum coaequalibus confiteamur corumque quotidiana credamus oratione saluari Porro grauioris leprae immunditiam iuxta legem sacerdoti pandamus atque ad eius arbitrium qualiter quanto tempore insserit purificari curemus Therefore if the sick be in sinnes and shal confesse them to the elders or priests of the Church and with perfect heart shall indeuour to forsake and amend them they shall be forgiuen to them For without the confession of amendment sinnes can not be forgiuen wherupon it is rightlie added Confesse therefore your sins one to an other that ye maie be saued Now in this sentence this diseretion ought to be that we confesse our daily light offences to our equalls one to another that we should beleeue that by their daily praier we are saued But the vncleanes of the more greeuous Leprosie according to the law let vs open to the priest according to his arbitrement how and how long time he shall commaunde let vs haue regard to be purified In this testimonie of Saint Bede though I doe not altogether allow his iudgement and euerie man may see how he restreineth in some case to the priest that which the Apostle speaketh of confessing one to another in all cases mutual offered yet we may see his sentence contrary to your citation quamuis Leprae c. although you haue amended it in your translation Also that it is confession acknowledging or purposing of amendment that Saint Bede counteth necessarie for them that shall obteine remission of their sinnes and not a particular declaration of all sinnes counted in a priests eare Thirdlie that the text of Saint Iames is to be vnderstood directlie of mutuall confession of one man to an other although in cases of greeuous sinnes he allude to the law of Leprosie In translating the place ofIerome you render for peccatorum sinnes where you should rather translate it sinners that peccatorum may be the antecedent to the relatiue that followeth but as for auricular confession or distinct reckoning of euerie of our particuler mortall sinnes this place maketh nothing in the worlde as verie plaine as you say it is The reason you adde of doing iustice in punishing or pardoning is of your owne imagination For Ierome saith that by hearing the diuersitie of sinners speaking of them that haue openly offéded and finding some to be penitent