Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bishop_n	church_n	pope_n	3,804	5	6.4362	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07858	The hunting of the Romish foxe Presented to the popes holines, with the kisse of his disholy foote, as an odoriferous & redolent posie verie fit for his grauitie, so often as he walketh right stately, in his goodly pallace Bel-vidêre.	Bell, Thomas, fl. 1593-1610.	1598 (1598)	STC 1823; ESTC S101468	27,735	82

reges differentia agnoscatur To the firmament of heauen that is of the vniuersall Church God made two greate lightes to witt hee ordeined two great dignities which are the authoritie of the Pope the power of the Kinge but that power which ruleth spirituall things is greater that which ruleth things carnal is lesser that there may be as great difference knowne betweene Popes and Kinges as there is betweene the Sunne and the Mone The fourth Hound TEll me O Pope is not thy Romishe Purgatorie so sotted and senselesse a thinge as it can neither be proued by the scriptures nor yet by the ancient writers haue not thyne owne renowmed children Syluester Prieras who was somtime maister of thy sacred pallace and for his profounde knowledge surnamed Absolutus Theologus as also thy glorious so supposed Martyr Iohn Fisher our late Byshoppe of Rochester vttered so much in printed bookes to the viewe of the worlde I wote it is so and that all the worlde may knowe the vanitie and abhomination of late Romish religion I will set downe their expresse wordes Thus therefore writeth Syluester Indulgentia nobis per scripturā minime innotuit licet inducatur illud apostoli si quid donaui vobis sed nec per dicta antiquorum doctorum sed modernorum the Popes pardons were not knowne to vs by the holy scriptures although some doe alledge S. Paul for that purpose nether knowne by the auncient father but onely by the late writers Loc pardons and consequently purgatory being the ground thereof cannot be proued out of the scriptures My Lord of Rochester hath these expresse wordes sed graecis ad hunc vsque diē non est creditum purgatorium esse Legat qui velit graecorum veterum commentarios et nullum quantum opinor aut quam rarissimum de purgatorio sermonem inueniet Sedneque Latini simul omnes at sensim huius reiveritatem cōceperunt paulo post non absque maxima sancti spiritus dispensatione factum est quod post tot annorum curricula purgatorij fines indulgentiarū vsus ab Orthodoxis sit receptus quamdiu nulla fuerat de purgatorij cura nemo quaesiuit indulgentias nam ex illo pendet omnis indulgentiarum existimatio Si tollas purgatorium quorsum indulgentiis opus erit his enim si nullum fuerit purgatorium nihil indigebimus contemplantes igitur aliquandiu purgatorium incognitum fuisse deinde quibusdam pedetentim Partim ex reuelationibus partim ex scripturis fuisse creditum atque ita tandem generatim eius fidem ab orthodoxa ecclesia fuisse receptissimam facillime rationem aliquā indulgentiarum intelligimus Quum itaque purgatoriū tā sero cognitū ac receptū ecciesiae fuerit vniuersae quis iam de indulgentijs mirari potest quod in principio nascentis ecclesiae nullus fuerat carū vsum caeperunt igitur indulgentiae post quā ad purgatorij cruciatus aliquandiu trepidatum erat The Greeks to this day do not beleeue there is a purgatorie Reade who will their commentaries and he shall finde either verie seldome mention of purgatorie or rather none at all for neither did the Latine Church conceiue the veritie of this matter all at once but ley surelye by little and little neither was it done without the great dispensation of the holy ghost that after so many yeares Catholicks both beleeued purgatory and receiued the vse of pardons generally so long as there was no care of purgatorie no man sought for pardons For of it dependeth all the estimation that we haue of pardons If thou take awaie purgatory to what end shal we need pardons For if there be no purgatory we shall need no pardons Considering therfore how long purgatory was vnknown thē that it was beleeued of some by little and little partly by reuelations and partly by the scriptures and so at the last beleeued generally of the whole Church we doe easily vnderstande the cause of pardons synce therefore purgatory was so lately knowne and receiued of the whole Church who can now admire pardons that there was no vse of them in the Primitiue Church Pardons therefore began after the people stoode in some feare of purgatorie Thus O Pope writeth thine owne deare Byshoppe whose testimonie must needes be of great credite with thee Whose wordes notwithstanding if they be well marked with the due circumstances thereof are able of themselues without more adoe to perswad any man liuing to detest all popish religion For first we learne here that the greekes neuer beleeued purgatory no not to the daies of this Byshoppe who liued within these three score yeares last past Secondly that the church of Rome now the mother of all superstition did not beleeue the said purgatory for many hundreds of yeares after S. Peters death whose successour for all that thou O Pope boasts thy selfe to be Thirdly that this purgatory which is now the foundation of papistry crept by little and little not all at once into the Latine Church Fourthly that purgatorie was found out by reuelation from heauen or if you had rather so thinke from the deuell of Hell Fiftly that pardons came not vp vntill purgatory was found out the reason hereof saith our popish Byshopp is this because forsooth if there be no purgatory all popish pardons are needlesse Sixtly that pardons were not heard of nor knowne to the Primatiue Church Seuently that pardons then began when men began to feare the paines of purgatorie but of this matter I haue written more at large in my booke of Motiues The Fift Hound TEll me O Pope hast thou not imposed vpon thy Monkes Friers and Nunnes such an heauie yoake as they are not able to beare Is not the prohibition of matrimonie contrarie to Christs institution to the doctrine of the Apostls to the practise of the Primitiue church was not Pope Syritius the first man that made any setled law for that purpose was not the mariage of priests allowed in the Church for one thousand yeares after christ doth not thine owne Gratianus tell vs euen out of thine owne approued decrees that many priests sonnes haue beene Popes of Rome Doth hee not name Bonifacius Agapitus Theodorus Syluerius Faelix Hosius Gelasius Densdedit and many others Doth not thine owne glosse vpon the same text thinke it better to say they were all bastardes then to graunt them to be legitimate children lawfully begotten in holie wedlocke doth not the same glosse alledge for his excuse that vit iu tollitur per successionem the fault is taken away by vertue of their holy succession commeth not the same Gratian roundly vpon the glosse and affirmeth plainly that priests might marrie lawfully euery where vntill the late inhibition made by Siritius doth not Socrates that famous Greeke historiographer tell vs that Byshops of the east Church did in his time beget children of their lawfull wiues and that euen in the time

friend Beat us Rhenanus doth so affirme I haue set downe his expresse words in the 12. chapter of my Suruey And heere I note by the way that there were euer some good men amongst the papistes as this Godly Geileirus who disliked and reproued as farre as they durst the absurdities and abhomination of late Romish doctrine The 24 Hound TEll me O Pope is not thy late Romish religion like to a patched beggars cloake with clouts vpon clouts doe we not knowe how euery clout was put one to an other by whome and at what time I wote we knowe it and my selfe haue proued it in my booke of Suruey If any papist can deny it let him answere that that I haue written there The 25. Hound TEll me O pope doest not thou make hauocke of Christes gospell doest not thou dissolue that matrimonye which Christ himselfe pronounceth to be indissoluble doest not thou dispense with persons lawfully married that the husbande may take an other wife and the wife an other husbande I wote thou doest it and thine owne deare Doctors Nauarrus and Couerrunias doe testifiye the same against thee Nauarre hath these expresse words Diuiditur matrimonium ante consummationem per dispensationem Papaeinsta de can sa factam Matrimony is dissolued before consummation or carnall copulation by the Popes dispensation if it be granted vpon iust cause And the same Nauarre anoucheth boldy in the place already quoted that Paulus the third and Pius the fourth late Bishops of Rome did giue such dispensations in his time to certaine married persons at the same Nauarrs request Couerrunias hath these words Nec me latet Paulum quartum summum ecclesiae pontificem an 1558. hac vsum fuisse dispensatione quibusdam ex causis quas iustissimas esse idem summus ecclesiae praesul existimauit idem paulo ante Iulius tertius fecerat in eodem matrimonio cum ecclesiae vninersali presideret Neither am I ignorāt that Pope Iulius the fourth put this dispensation in practise for certaine causes which the same Pope thought to be most iust Iulius the third likewise when he was Bishop of Rome granted the same dispensation in the same matrimoniall contract See more herof in my booke of Motiues The 26. Hounde TEll me O Pope dost not thou teach vs that the Virgin Mary was conceiued without sinne hast not thou for that end appointed the feast or festiuall day of her conception doth not thine own sweete Bernard forsake thee herein doth not he sharply reproue the Carhedrall Church of Lyons for the self same thing doth not he terme that practise the nouelty of presūption the mother of temerity the sister of superstition the daughter of leuitie do not S. Austin S. Ambrose S. Chrisostome S. Bede Eusebius Remigius Anselmus Bonauentura Aquinas Hugo and all the resti sing the selfe same song are anye with these idolatrous Pope in this point of doctrine saue onely thy late hatched Iesuites and Seminaries few or none I assure thee as I haue proued in my Suruey and in my booke of Motyues To which bookes I earnestly wish that some of thy vassals would once frame some answere The 27. Hounde TEll me O pope thou that commaūdest thy Church-seruice to be said and song in a vnknown language which the cōmon people the greater part of the priests cānot vnderstand were not all prayers other seruice of the Church in the vulgar tongue as well in the primitiue Church as many hundred years after Christ I wote it was so I haue proued it in my booke of Suruey But harken O Pope what thine own Lyra telleth thee he is a wel mouthed hound take heed lest he bite thee for these are his words Cae●erū si benedixerit 1. Tu sacerdos vel episcope spiritu 1. absque hoc quod populus intelligat qui supplet locū idiotae quasi diceret quid proficit populus simplex nō intelligens q. d. nihil aut modicū quia nescil se cōformare tibi qui estainister ecclesiae respōdendo Amen Propter quod in primitiua ecclesia benedictiones cetera cōmunia fiebātin vulgari But if thou shalt blesse that is thou that art priest or Bishop in spirit that is so as the people vnderstand not what thou saist what pro fit shal the simple igno●●● people haue truly eyther very little or none at all because they cannot cōforme thēselues to thee who are the minister of the Church in saying Amen to thy giuing of thanks For which cause both praiers other cōmon things were done in the vulgar tongue in the primitiue church Out of which words I note first that the church-seruice in old time was made in the vulgar tong which all the people vnderstood I note secōdly that the church seruice ought to be in the vulgar tongue according to S. Pauls doctrine I note thirdly that the people receiue no profit by the church seruice whē it is made in a tongue which they do not vnderstād I note fourthly that the people ought to pray together with the minister to answer Amē to this blessings I note fiftly that the people in the Romish church cānot this day performe that which their own Lyra a learned man indeed auoucheth very constantly to be the doctrine of S. Paul I note sixtly that the late Romish religion is farre different nothing like to the olde catholike religion and practise of the primitiue Church The supplement for the solace of the vvell affected Reader FIrst the Church-seruice was made in the vulgar tongue in the old ancient and primitiue Church Secondly popish primacy began in the yeare 607. by the tyranny of the Emperour Phocas at the earnestsuit of Boniface the bishop of Rome third of that name Thirdly the Popes pardons were neuer heard of vntill the yeare 1300. Fourthtly the mariage of priests was not prohibited till the yeare 385. at which time Syritius then Bishop of Rome made a wicked lawe in that behalfe Fiftly popish purgatory tooke no roote in the Romish Church till the yeare 250. sixtly popish pilgrimage began in the yeare 420. seuenthly the merit of works de condigno was disputable about the yeare 1081. eightly the inuocation of saints adoratiō was not known or hard of till the yeare 370. ninthly the cōmunion vnder both kinds was neuer thought vnlawfull till the yeare 1414. tenthly the Popes Buls were not authenticall till the yeare 772. eleuenthly auricular confessiō was not established till the yeare 1215. twelftly generall coūsels were euer summoned by the Emperours These many other importāt matters are proued at large in my book of Suruey here noted briefly for the helpe of the simple vulgar sort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 32. ver 8. 19. 2. Reg. 18 Numb 11 8 1. Reg 18 vers 18 2. Reg. 1. v. 2. 10. 12. Psal. 69. vers 9. Act. 13. vers 10. Act. 5. vers 5. 2. Tlm 4.