Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	election_n	good_a	work_n	4,641	5	6.8470	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01333	T. Stapleton and Martiall (two popish heretikes) confuted, and of their particular heresies detected. By D. Fulke, Master of Pembrooke hall in Cambridge. Done and directed to all those that loue the truth, and hate superstitious vanities. Seene and allowed	Fulke, William, 1538-1589.	1580 (1580)	STC 11456; ESTC S102737	146,770	222

of Easter but Mox confiteri be shriuen out of hand which was not done in the face of the Church but priuatly in the chamber Whereas this Mox confiteri for all his shamelesse and ignorant babling is not at al in that chapter which is this De poenitentibus verò qui siue ex grauioribus commissis saue ex leuioribus panitentiam gerunt si nulla interueniat aegritudo quinta feria ante Pascha eis remittēdum Romanae ecclesiae consuetudo demonstrat Coetterùm de pondere aestimando delictorum sacerdotis est iudicare vt attendat ad confessionem poenitentis ad fletus atque lachrymas corrigentis ac nom iubere dimitti cùm viderit congruam satisfactionem Sane si quis in aegritudinem inciderit atque vsque ad desperationem deuenerit ei est ante tempus pasche relexandum ne de saeculo absque communione discedat Nowe concerning penitents which either for greater or smaller offences do penance if no sicknesse come betweene the custome of the Church of Rome sheweth that they must be released the fifth day before Easter But as for esteeming their offences it is the priestes part to iudge that he may giue heede to the confession of him that repenteth to the teares and weeping of him that amendeth and then to bid him be dismissed when he shall see conuenient satisfaction But truely if any man fall into sicknesse and that he be come euen to desperation he must be released before the time of Easter that he depart not out of the world without the Communion Here is no word of shriuing for the cōfession was made publikely before penance inioyned and if in this case of necessitie there were confession in the chamber it is not proued to be auricular nor common to all men without the case of necessitie That which he citeth afterward out of Hierome in Eccles. cap. 10. is meant of asking counsel of an afflicted conscience For Innocentius that was after Hieronyme testifieth of the publike confession of the Church The rest also that he citeth out of Augustine and Cyprian is plaine of open confession and neuer a word of auricular cōfession inioyned by Papists vnder paine of damnation he can bring within the first 600. yeres Wherefore I will helpe him Sozomenus lib. 7. cap. 16. sheweth that in the Church of Constannople a Priest was appointed which should heare confessions of them that came to him and inioyning penance should absolue them but by Nestorius this order of confession was taken away bicause a certain noble woman was corrupted in the Church by a Deacon Where also he sheweth that the custome of Rome was to do open penance and not priuate This writer testifieth of priuate cōfession vsed and abolished within the 600. yeares but with infinite inconueniences instituted a fresh in y ● later Romish Councel of Latrane The 11. difference is of the merite of good workes which he will proue by Scripture first out of Ecclesiasticus 16. All mercy shall make place to euery man according to the merite of his workes Which is neither canonicall scripture nor rightly tāslated for according to y ● truth of the Greeke it is thus He wil giue place to al good deeds and euery one shal find according to his works The second text is 1. Pet 4. Charitie couereth the multitude of sinnes By which y ● Apostle meaneth as Salomon out of whose Prouerbes he citeth it that euen as hatred causeth brawling and discouering of mens infirmities so charitie couereth and concealeth the multitude of our brothers offences This is nothing for merite The third place 2. Pet. 1. When he biddeth vs to labour to make sure our vocation election by good workes By which words the Apostle willeth vs to confirme vnto our selues the certaintie of our calling and election which is most certaine to God by the necessarie effectes and fruites of our election and calling which are good workes not the cause but the effect and end of our election He hath chosen vs that we might be holy Ephe. 1. not bicause we were holy His fourth text is 2. Cor. 8. Let your aboundance supplie their lacke that their aboundance may supplie your lacke also Which I agree with him and Theodoret to be the communiō of Saints but I denie that the communion of Saints is of merites but of graces and benefites of God The last text is Col. 1. S. Paul perfourmed in his flesh such as lacked of the passions of Christ that is the effectes and fruits therof which was to suffer with Christ for his body which is the Church meaning that the Church and not he onely should haue merite thereby This blasphemie was farre from S. Pauls meaning who saith not that he should merite any thing which Christe had not merited but that he as a member should suffer that which Christ had not suffered who suffered as the head for our eternall redemption and Paul as a member suffered to be made conformable to the head not to redeeme the Church but to giue testimonie to the Gospell of saluation for the edifying of the Church Wherefore I wil conclude with Ambrose ad Virgin exhor Vnde mihi tantum meriti est cui indulgentia pro coronae est Whence should I haue so great merite when mercy is my crown and with Augustine in Psal. 43. Quid dicturi sumus merita nostra fecisse vt nobis illa salus perpetua mitteretur à domino absit si merita nostra aliquid facerent ad damnationem nostram veniret What shall we say that our merites haue caused that this perpetual saluation should be sent to vs from the Lord God forbid If our merites did any thing it should come to our damnation CAP. V. Of the single life in the Cleargie of the state of Virginite in Nunnes of Monkes and Friers of the vowed profession of both The 12. difference is the single life of the Cleargie He saith we reade expressely lib. 1. cap. 27. in Bedes historie that none of the Cleargie had wines that were within holy orders Howe expressely we reade you shal heare the very words of his own trāslatiō And if there be any among y ● Cleargie out of holy orders which cannot liue chast they shall take wiues and haue their stipend allowed them without Here is no expresse words that none of the Cleargie that were within holy orders had wiues but a particular order for Augustine and in respecte that he was a Monk not to haue his portion of the oblations seuered frō his Cleargie if any of his Cleargy were married so that he was not to liue in the College among vnmarried men that he should haue his stipende allowed abroade For the manner of the see Apostolike was then as Gregory saith whiche the Papistes nowe obserue not to giue commaundement to such as be made bishops that all maner of oblations that are giuen be diuided into 4. portions And the one thereof giuen