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	king_n	matter_n	1,577	5	5.6457	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01507	A newyeares gifte dedicated to the Popes Holinesse, and all Catholikes addicted to the Sea of Rome: preferred the first day of Ianuarie, in the yeare of our Lorde God, after the course and computation of the Romanistes, one thousand, fiue hundreth, seauentie and nine, by B.G. citizen of London: in recompence of diuers singular and inestimable reliques, of late sent by the said Popes Holinesse into England, the true figures and representations whereof, are heereafter in their places dilated.	B. G. (Bernard Garter); Tunstall, Cuthbert, 1474-1559. Letter written by Cutbert Tunstall late Byshop of Duresme, and Iohn Stokesley somtime Byshop of London.; Stokesley, John, 1475?-1539.; Googe, Barnabe, 1540-1594.	1579 (1579)	STC 11629; ESTC S102867	65,066	113

aucthoritie of both the swordes c. By this sayde Pope Boniface diuerse constitutions extrauagants of his predecessors were collected togither wyth many of his owne newly added thereto and so made the booke called Sextus decretalium c. By whome also firste sprang vp pardons and indulgences from Rome These things thus premised of Boniface the Pope nowe will I come to the cause of the strife betwéene him and the French King concerning which matter first I finde in the historie of Nicholas Triuet that in the yeare of our Lord. 13●1 the Bishop of Oppanaham being accused for a conspiracie against the French King was brought vp to his Course and so committed to prison The Pope hearing this sendeth worde to the king by his Legate to set him at libertie The Frenche king not daring to the contrarie looseth the Bishop but when he had done he discharged both the Bishoppe and the Legate commaunding them to auoyde his realme Wherevpon Pope Boniface reuoketh al the graces priuileges graūted either by him or his predecessours before to the kingdome of Frāce also not long after thundreth out the sentence of his curse against him And moreouer he citeth al the prelates al diuines and lawyers both ciuil common to appeare personally before him at Rome at a certaine day which was the firste of Nouember Against thys citation the king againe prouideth and commaundeth by streyght proclamation that no manner of person should export out of the realme of Fraunce eyther golde or siluer or any other maner of ware or Merchandise vpon forfeyting all their goods and their bodies at the kings pleasure prouiding withall that the wayes and passages were so diligently kept that none might passe vnsearched Ouer and besides that the sayd French king did defeyte the Pope in giuing and bestowing prebends and benefices and other ecclesiasticall liuings otherwayes than stoode with the Popes profite For the which cause the Pope writeth to the foresayd king in forme and effect as followeth Boniface Bishop and seruant to Gods seruants to his vvelbeloued sonne Philip by the grace of God King of Fraunce greeting and Apostolicall blessing BOniface the seruaunt of Gods seruaunts c. Feare God obserue his commandements We will thée to vnderstande that thou arte subiecte to vs both in spirituall and temporall things and that no gift of benefices or prebends belongeth vnto thée and if thou haue the kéeping of any being vacant that thou reserue the profites of them to the successors But if thou haste giuen any we iudge the gifte to be voide and call backe howe farre soeuer thou haste gone forwarde And whosoeuer beléeueth otherwise we iudge them Heretikes Vnto which letter of the Pope King Philip maketh aunsvvere againe in manner and order as followeth which is thus Phillip by the grace of God King of Fraunce to Boniface not in deedes behauing himselfe for Pope little friendshippe or none TO Boniface bearing himselfe for chiefe Bishop little health or none Let thy foolishnesse know that in temporall things we are subiect to no man that the giftes of prebendes many benefices made and to be made by vs were and shall be good both in time past and to come And that we wil defend manfully the possessors of the said benefices and we thinke them that beléeue or thinke otherwise fooles and mad men Giuen at Paris this Wednesdaye after Candlemasse Anno ▪ 1301. ¶ Thus muche for Fraunce I haue thoughte sufficient to expresse althoughe there are more to finde and common to euerye viewe And nowe for SCOTLANDE I will only set downe an Oration made by a Scottishe Byshop to the King of Scottes 373. yeares since in these wordes HOwe be it sundrie things presentely occurreth which affrayeth me to shew such maters as are preiudial to the common wealth yet most noble Prince when I consider thy humanitie fayth constancie giuen to nothing more than defence and welth of thy lieges I cannot ceasse for the action of common libertie to shewe the sooth For sithens the tyrannie is intollerable which is exercised by Kings or Princes descending of lineal succession to their kinglie heritage much more is the tyrannie insufferable when it is exercised on vs by men of vile and obscure linage Therfore if the sundry and manifest wrongs done to vs these many yéeres by-gon had come by the Popes mind they were to be suffred in some maner But sithens līmers of vile obscure linage which are promoted to benefices for their horrible vices haue not only interdicted our realme without any cōmission but haue spēded in their corrupt vices the money that they gathered in our countrey by the Popes authoritie for raysing of armies against the Turks I think their cursed auarice should haue no further place amongst true people specially amongst vs bicause they haue our simplicities and méeknesse in conteption Thrée yeares passed ye complained the iniuries done by Cardinal Guallo when he held your realme interdicted and many of all your Prelates vnder curssing bicause they woulde not aunswere him money to susteyne his lustes Moreouer this Guallo was so perillous a fountaine of all iniquitie and vice that howe be it he was sente to treate concorde betwixt Englishmen and Scottes yet by his ●uarice he gaue such occasion of battayle as both the realmes had not their hatred bene the more hastily pacifie 〈◊〉 inuaded ech other to their vtter destruction And sith 〈◊〉 these things be apparant what néedeth them to be remembred to your displesure Moreouer after we wer exonerate of Guallo came in his place another Legate of no better life but rather worse For when he had gotten large money for redemption of prisoners and raysing of newe armies againste the Turkes he spendeth it all in his insolence and fayned that it was stolne by théeues and briggens Therefore sithence we haue experience of so many wicked and heauye damagies done to vs by these two Legates afore rehearsed we shal be reputed miscreant fooles to admitte the third For it is not to be beléeued that this newe Legate shal be of better conditions than his fellowes were before And if anye man shal demaunde me what is to be done in this matter I say neyther this Legate nor yet any other Legate in time comming shoulde be receyued within this realme bycause the same is heriot and wasted of money by their continuall exactions If any of you haue superfluous money you maye rather dispose it to poore folke ▪ than to such corrupted vse of vicious Legats Finally these wordes are so apprysed by the counsell that this Legate was not admitted to come within the realme of Scotlande King Alexander the thirde woulde not receiue the Legate of Pope Clement the fourth within his realme but commaunded to shew his message on the borders He would not receiue certaine statutes made by him in his voyage right profitable for the gouernance of the Scots to whome king Alexander aunswered The Scots would not receiue any statutes

were of the contrary opinions to him would otherwise thincke or doe hée would not then his sentences should be to thē preiudiciall or compulsorie but to follow their owne wits customes Tum quod vnusquisque Episcoporum habeat sui arbitrij libertatem tum quod vnusquisque praepositus rationem sui actus sit Domino rediturus Partly for that euery one of the Bishops hath libertie of his owne will and partly for that euery gouernour shall make an accompt to God of his owne déede as it appeareth plainely in his Epistle to Stephanus and Iulianus And in the third Epistle to Cornelius towardes the ende speaking of the refuge that one Felicissimus à Nouatian after the condemnation in Affrica made to Rome he impugneth such appeales saying that Quia singulis pastoribus portio gregis est asscripta quam regat vnusquisque gubernet rationem sui actus Domino rediturus statutū est ab omnibus nobis aequumque pariter ac iustū censemus vt vniuscuiusque causa illic audiatur vbi est crimen admissum Forasmuch as euery pastour hath his flocke by portion committed to him which euery one ought to rule gouerne and must giue accompt to the Lord of his administration it is decréede of vs all and wée thinke it both méete iust that euery mans cause and plea should there be heard where the crime is committed This holy excellent Clarke and Martyre S. Cyprian would neuer haue either impugned their refuges to Rome from their owne primates or so obstinately holden and mainteyned his determinations in the counsels of Affrike contrary to the opinion of the Bishop of Rome and to their customes without any submission by woord or writing if the primacie ouer all which the Bishops of Rome doe challenge and vsurpe had bene grounded vpon the plaine Scriptures as you with some others doe thinke And it is to bée supposed also that hée would in all his Epistles to them haue called them Patres or Dominos Fathers or Lords as superiours and not alwaies Fratres collegas brothers and fellowes in office as but his fellowes which yet more plainly doth appere by the Actes of the Counselles of Africke in Sainct Augustines time by the which it is euident that though the faith of Christ was by the Romaines first brought into Africke as Saincte Augustine doth confesse yet it was not read nor knowne that the Bishoppes of Rome vsed or challenged any exercise of souereignetie in Africke vnto this time And yet then hée did not challenge it Iure diuino but Praetextu definitionis cuiusdam canonis in concilio Niceno That is by the right of Gods woorde but by the pretence of a certeine canon supposed to bée in the counsaile of Nice Which article could neuer be found though it were then very diligently sought for through all the principal Churches of the East and South But onely alleadged of Iulius Bishop of Rome out of his owne librarie And you may bée well assured that if these in Scriptures had made for it neither the Bishop of Rome would haue left that certeine proofe by Scriptures and trusted onely to the testimonie of an article of that counsaile doubted on vnlikely to be founde Nor yet Sainct Augustine with his holy and learned company would haue resisted this demaunde if it had bene either grounded vpon Scriptures or determined in that or other counsayle or yet had stand with equitie good order or reason Howbeit the largenesse and magnificence of buildings of that Citie and auncient excellencie and superioritie of the same in temporall dominions was the onely cause that in the Counsailes where the Patriarchall seas were set in order the Bishoppe of Rome was lotted in the first place and not in any such constitution made by Christ as appeareth well by that that Constantinople béeing at that time of this ordering of the Patriarchall seas by the Emperours most amply enlarged béeing before a small towne and of no renowne and by them most magnificently builded and aduaunced worldly wyth all titles prerogatiues and priuiledges temporall like vnto Rome and therefore called Noua Roma Newe Rome was therefore aduaunced also to the second sea and place Antiochia in the East where Sainct Peter first tooke the chaire before he came to Rome and Christian men had there first their name gyuen them Yea and Hierusalem which was the first Mother Citie of our faith and where Christ himselfe first founded the fayth reiected with Alexandria to the thirde fourth the fift places bicause at that time they were not in so high estimation in the world though in the faith of Christ all they were auncientes and some of them Mothers to Rome Truth it is that the Bishops of the Orient for debates in matters of the faith amongest themselues made sutes to the Bishop of Rome but that was not for the Superioritie of iurisdiction vpon them but bicause they were greatly deuided And those countries as well Byshoppes as others much infected with the heresies of the Arrians whereof the Weast was in a manner cléere And among the Orients none were counted indifferent to decide those matters but where all suspect of affection for one cause or other wherefore they desired the opinions of the Bishops of the West as indifferent vntangled with affections of any of those partes and incorrupted with any of the Arrians as appeareth by the Epistles of Sainct Basil written in all their names for the sayde purpose In the which also it is especially to bée noted that their suite was not to the Bishop of Rome singularly or by name but as the titles doe shewe to the whole congregation of the Bishoppes of Italy and Fraunce or of the whole West and sometyme preferring the French Bishops saying Gallis Italis and neuer naming the Romanes And for a cléere proofe that the auncient Fathers knewe not this primacie of one aboue all wée néede none other testimonie but their determination in the counsell of Nice that Alexandria and Antiochia and vniuersally all other primates should haue the whole gouernaunce of their confine countries likewise as the Bishop of Rome had of his Suburbicans And this determination proueth also that your thrée Scriptures ment nothing lesse then this primacie ouer all For God forbid that wée should suspect that counsell as ignoraunt of those plaine Scriptures to the which sith that time all Christendome hath leaned as the anker of our faith And if you like to reade the auncient ecclesiasticall histories there you may sée that Athanasius other Patriarkes did execute that primacie as in making consecrating and ordering of Churches Bishoppes and Clarkes in their countries East and South as the Bishops of Rome in that time did in the West and North. And if ye would yet any thing obiect against any of these witnesse then for to eschewe contention and for a finall conclusion let the Bishop of Rome stand to his owne confession made many years

one mortall man to be heade ouer all the Church and that to be the Bishoppe of Rome we doe not agrée wyth you For you doe there erre in the true vnderstanding of Scripture or els yée must saye that the sayd counsell of Nyce other most auncient dyd erre which deuided the administration of Churches the Orient from the Occident and the South from the North as is before expressed And that Christ the vniuersall head is present in euery Church the Gospell sheweth Vbi duo vel tres congregati fuerint in nomine meo ego in medio eorum sum Where two or thrée be gathered together in my name there I am in the midst of them And in an other place Ecce ego vobiscum sum vsque ad consummationem seculi Beholde I am with you vntill the ende of the world By which it may appeare Christ the vniuersall heade euery where to be with his misticall body the Church who by his spirite worketh in all places how far soeuer they be distaunt the vnitie and concorde of the same And as for any other one vniuersall head to be ouer all then Christ himselfe Scripture prooueth not as it is shewed before And yet of a farther proofe to take away the scruples that peraduenture doe to your appearaunce rise of certeyne wordes in some auncient authours and especially in Saint Cyprians Epistles as the vnitie of the Church stoode in the vnitie with the Bishop of Rome though they neuer call him supreme head if you precisely weygh and conferre all their sayings together yée shall perceiue that they neyther spake nor ment other thing but when the Bishop of Rome was once lawfully elected and intronizate if then any other would by faction might force or otherwise the other lyuing and doeyng his office enterprise to put him downe and vsurpe the same Bishopricke or exercise the others office himselfe As Nouatianus did attempt in the time of Cornelius that then the sayd Fathers reconed them good Catholiques that did communicate with him that was so lawfully elected and the custome was one Primacie to haue adoe one with an other by congratulatory letters soone after the certeintie of their election was knowne to kéepe the vnitie of the Church And they that did take parte or maintaine that other vsurper to be Shismatiques bicause that vsurper was a Schismatique for that Quia non sit fas in eadem Ecclesia duos simul esse episcopos nec priorem legittimum Episcopum sine sua culpa deponi That it is not lawfull for two Bishoppes to bée at once together in one Church Nor that the former Bishop béeing lawfull ought to be deposed guiltlesse without his fault bee proued And this is not a prerogatiue of Rome Church more than of any other cathedrall speciall patriarchall or metropoliticall Church as appeareth in the third Epistle of the first booke and in the eight of the second and of the fourth booke of S. Cypriane to Cornelius Whose woordes and reasons all that peraduenture might séeme to conclude the vnitie of the Church in the vnitie of the Biship of Rome bicause they were all written to him in his owne case may as wel be written to and of any other Bishop lawfully chosen possessed who percase should bée likewise disturbed by any factions of ambitious heretickes as the Bishops of Rome then were And where ye thinke the name of Supreame head vnder Christ giuen attributed to the kings Maiestie maketh an innouation in the church perturbation of the order of the same it cannot be any innouation or trouble to the church to vse the roume that God hath called him too which good Christiā Princes did vse in the beginning when faith was most pure as Sainct Augustine ad Gloriam Eleusium saith Ait enim quidam Non debuit Episcopus pro consulari iudicio purgari quasi verò ipse sibi hoc comparauerit ac non Imperator ita quaeri iusserit ad cuius curam de qua rationē Deo redditurus esset res illa maximè pertinebat One ther is which saith that a Bishop ought not to haue bene put to his purgation before the iudgement seate of the deputie as though he himselfe procured it and not rather the Empeyour himselfe caused this inquirie to bée made to whose iurisdiction for the which he must aunswere to God that cause did especially perteine Chisostome writeth of that imperiall authoritie thus Laesus est qui non habet parem vllum super terram summitas caput est omnium hominum super terram Hée is offended that hath no péere at all vpon the earth for he is the highest potentate and the heade of all men vpon earth And Tertulianus ad Scapulum saith Colimus ergo imperatorem sic quo modo nobis licet ipsi expedit vt nominē à Deo secundū quicquid est à Deo cōsequntū solo Deo minorem hoc enim ipse volet sic enim omnibus maior est dum solo vero Deo minor est Idē in Apologetico de Imperatoribus capite 30. loquēs ait Sciunt quis illis dederit imperium sciunt qui homines qui animas sentiunt eum Deū esse solum in cuius solius potestate sunt à quo sunt secundi post quē primi ante omnes super omnes Deos. We so honour reuerence the Emperour in such wise as is lawfull to vs expedient to him that is to say as a man next the second to God of whom is deriued all the power he hath but yet inferiour to God alone for so is it his pleasure to haue it For thus is he greater thā all men while hée is inferiour but to God alonely And the sayd Tertulianus in his booke Apologetical speaking of Emperours They knowe who hath giuen to thē their gouernement they know what men they be themselues vnderstanding they haue of mans soules but so that they perceiue that God is he alone vnder whose onely power they be take themselues as second to God after whom they bée the chiefe before other aboue all the Gods Theophilactus ad Romanos super ilud Omnis onima potestatibus sublimioribus subdita sit Ait apostolū hic vniuersos erudire siue sacerdos sit ille siue Monachus siue Apostolus vt se principibus subdat Let euery soule be subiect to the higher powers Hoc est Etiam si Apostolus sis Etiam si Euangelista etiā si Propheta aut quisquis postremò fueris Non enim subuertit pietatem haec ●ubiectio Et non simpliciter Parcat inquit sed subdita sit That is ▪ although thou art an Apostle although an Euangelist although a Prophet or whatsoeuer thou art be subiect for this subiection ouerthroweth no godlinesse And he saith not onely let him obey but let him bée subiect And if the Apostles be subiect to princes much more al bishops