Selected quad for the lemma: word_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	bind_v	heaven_n	loose_v	3,336	5	10.8622	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04840	Two sermons. vpon the Act Sunday, being the 10th of Iuly. 1625 Deliuered at St Maries in Oxford.	King, Henry, 1592-1669.; King, John, 1559?-1621. aut	1625 (1625)	STC 14972; ESTC S108030	43,354	86

Gouernours of Norimberg touching the reviving and re-establishing of Auricular Confession amongst them vpon a pretence that since that custome was left off their Common-wealth swarm'd with sinne much more then formerly Which proposition of theirs the Emperour in effect did but scoffe at and deride euen by the Confession of Lorinus the Iesuite who reports it Intimating vnto them that they would neuer haue sought so much at his hands but that it seem'd they wanted a sufficient engine to examine Malefactors supposing that the Ecclesiasticall Rack when the Preist should vndertake them in an Auricular Confession would make them discouer more thē the politicke Rack or all the tortures the publicke Executioner could giue them Let them object to vs as Eugenius the Fourth in the Councell at Florence did to the Greekes ur vestri sacerdotes Pontifices non confitentur Why doe not your Preists exact this Confession As we refuse not priuate Confession made to God nay sometimes a priuate Confession to our ghostly Father the Minister who hath authoritie to divest vs of any scruples which may arise in our Consciences and to pronounce an Absolution vpon our hearty Repentance Yet we will not loose or betray our Freedome so much as to do that Act by Constraint which ought to be as free and voluntary as Davids resolution in this place I said I will confesse We haue no reason to stand to the courtesie of Rome for that Pardon which Christ hath freely giuen vs nor yet to suffer her Merchāts to erect a new Staple or put an Impost vpon our saluation which is exempt from all Custome from any acknowledgment saue onely to Christ whose worke it was We haue no cause but to be very well assured that we may be saued without Auricular Coufession since in that sacred Booke which we beleeue containes all that may conduce to our saluation we finde no tracke or mention of it Bonaventure grants that howeuer the Formall part of Confession i. the power of Absolution were instituted by Christ yet the Materiall part which is the Detection of the sinne and the necessity of disclosing it was not so For at the most it was onely insinuated by Christ but promulgated by St Iames. Confesse your sinnes one to another In which place as Bullinger well inferres they that vnderstand aright will finde a reciprocall obligation layed vpon the Preist to confesse to the People as well as the People to the Preist And for any better Evidence then this to confirme their opinion out of the Gospell I am confident they haue none We finde when our Sauiour cleansed the Leper hee bad him goe and shew himselfe to the Priest and offer the gift which Moses commanded but he bad him not confesse to the Priest And to the adulterous woman he giues a Vade Goe but not to any Confessor Nay we finde no Confession taken from her by himselfe the whole Condition of her Absolution in that place is Vade noli ampliùs peccare Goe and sinne no more But Eckius and others answere that the power of Absolution was not as yet assign'd ouer by Christ vnto his Church and therefore our Sauiour neither practised it himselfe nor sent them vnto any Priest which had it been 't is likely he would haue done Well then graunt him as much as he alleadgeth that the Commission to Absolue was not as yet giuen to the Apostles and it shall appeare that in those very words wherein Christ conveyes this Authority to them Auricular Confession receiues it's deathes wound In the Gospell of St. Iohn when he tels them As my Father sent me so send I you Hee there giues them authority to remit or to retaine sinnes but not to exact any Auricular Confession Hee doth not there erect any Tribunall for the Priests where they should sit as Iudges ouer mens Consciences to acquite or condemne at their pleasure This is not the meaning of to Remit and to Retaine They do not import a Iudiciary power as the Church of Rome vnwarrantably assumes but a Ministeriall power to publish the mercies of God to repentant Sinners and to denounce his vengeance against the obstinate and impenitent This is St. Ieromes Interpretation vpon those words Quicquid ligaveris in terris c. whatsoeuer thou shalt bind on earth shall be bound in Heauen and whatsoeuer thou shalt loose c. Where he sayes that as the Leviticall Priest is said to make the Leper cleane or vncleane because he pronounced him so euen thus the Evangelicall Priests in the Gospell Remit or Retaine sinnes because in their preachings they declare which sinnes are remitted and which retained by God Pro offcio suo cúm peccatorum audierit varietates scit qui ligandus quique solvendus Euen thus Peter Lombard distinguishing Gods way of Binding and Loosing from the Churches sayes that God by himselfe remits sinnes who cleanseth the Soule from all spots and looseth it from the Debt of eternall Damnation but he hath not granted this to his Priests to whom notwithstanding hee hath giuen power of Binding and loosing that is of shewing men to be bound or loosed Thus you may see by how vniust a Title the Church of Rome would vsurpe a Dominion over mens Consciences as she pretends a Soueraignty ouer the world ayming at Supremacy in all Either wilfully or ignorantly mistaking our Sauiours Commission for Binding and Loosing as Hierome complaines Istum locum Episcopi Presbyteri non intelligentes aliquid si●i de Pharisaeoorum assumunt supercilio c. Let me but mention to you likewise vpon what slight pretences they ground their necessity of Auricular Confession cosening the ignorant people with that smooth and plausible imposture wherein they say the Priest cannot remit sinnes vnlesse he know them and he cannot know them vnlesse men w●ll confesse them vnto him Then which Proposition nothing can be more false For the Priest may Preach and Publish Remission or Retention of sinnes to those whose faults he knowes not And those men by a faithfull application of what they heare may receiue the Remission of their sinnes who neuer reuealed them to the Minister but confessed them vnto God alone Sola enim cordis confessio poenitenti ad salutem animae sufficit veraciter which way of Confession is truely and onely necessary vnto Saluation I said I will confesse my sinnes vnto the Lord. But I vrge this point no farther Cassanders temperate conclusion shall bring me off I am of opinion saith he There had beene no Controversie about this point of Confession had not some ignorant and importunate Physitians corrupted this wholesome Medicine with their drugges of Tradition Est enim multis invtilibus traditiunculis infecta c. quibus conscientijs quas extricare levare debebant laqueos iniecerunt tanquam tormentis quibusdam excarnificârunt By which meanes they haue made it onely a snare to entangle and involue the simple