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	matter_n	rome_n	1,644	5	6.7338	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04482	The true copies of the letters betwene the reuerend father in God Iohn Bisshop of Sarum and D. Cole vpon occasion of a sermon that the said Bishop preached before the Quenes Maiestie, and hir most honorable Counsel. 1560. Set forthe and allowed, according to the order appointed in the Quenes Maiesties iniunctions. Cum gratia & priuilegio Regiæ Maiestatis per septennium.	Jewel, John, 1522-1571.; Cole, Henry, 1500?-1580. aut	1560 (1560)	STC 14613; ESTC S107807	107,547	377

and crieth vnto them Sursum corda Lift vp your heartes according to y ● doctrin of s. Paule Si vna surrexistis cum Christo ea quae sursum sunt quaerite vbi Christus est sedens ad dexteram patris If ye be risen again with Chryst seke for those thinges y ● be aboue where as Christ is sittinge at the right hand of his father And again Nostra 〈◊〉 est in coelis vnde Saluatorem expectamus Our conuersation or dwelling is in heauen from whence we loke for our 〈◊〉 Therfore S. Augustine speake the wordes y t I before alledged Nemo manducat nisi prius adoret No man eateth Chrystes fleshe but fyrste he doth worship it The eating therof the worshipynge must ioyne together But where we eate it there must we worshyp it Therfore must we worshyp it syttyng in heauen So sayth the olde doctour father s. Chrisostō Vbi cadauer ibi aquilae Cadauer do mini corpus est Aquillas autem nos appellat vt ostendat oportere illum ad alta contendere qui ad hoc corpus accedit Aquilarum enim non graculorū est haec mēsa That is to saye Where soeuer is the carcase there be the Egles The carcase is Christes bodye vs he calleth the Egles to declare that whosoeuer wil approche neare to that bodye must geat a lofte For this is a banket for Egles y ● soare a high not for Iayes y t kepe the ground Christes body is in heauen Thether therefore must we direct our hartes there must we feede there must we refrcshe our selfe there must we worship it So sayth S. Hierome Ascendamus cum eo in caenaculum magnum stratum ibi accipiamus ab eo sursum calicē noui testamenti Let vs get vp sayth S Hierom wyth him into the great dyninge chamber that is already prepared and there let vs receyue of him aboue the cup of the new testament So sayth saint Ambrose Non super terram nec in terra nec secundum terram te quaerere debemus si volumus inuenire We maye not leke for the neither vpon y e earth nor in y t earth nor about y e earth if we list to find y t. And to cōclude so sayth Eusebius Emissemus Exaltata mente adora corpus Dei tui That is lyfting vp thy minde vnto heauen there worshyp and adour the body of thy God Thus did the olde Catholike fathers worship y ● bodye of Christ. Thus may we also worship it safely and without perill But to geue Goddes honor to y ● sacrament is a thing both latelye brought into y ● churche vnknown straunge to the aunciēt doctors and as the scholemen and the greatest mainteiners of it haue them selues confessed an occasion of idolatry and full of daunger For what if the priest happen not to cōsecrate what if he leaue out of the words of consecration neuer speake thē as it is known that sum priests haue done manye yeares together Or what if the priest haue no intentiō or mynd to consecrate what case standeth the pore people thē in Or what thing is it that they worshyp Chrystes body cannot be there without cōsecration Consecration there can be none as they them selues haue taught if there misse ether pronūtiation an vtteraunce of y e words or elles purpose to cōsecrate intenton And howe can the people know w t what intentiō or mynd y priest goth to the masse Or whether he hath duly pronounced the wordes Or whether he hath cōsecrated or no And knowinge none of these things which in very dede is not possible for thē to know how can they be wel assured y t it is the body of Christ y t the priest holdeth vp wherunto they fall downe geue godly honor Thus by theyr own learnīg y e people must nedes stand stil in doubt ne●…er knowe certēli what they worship O good people think not y t I imagin these things of my self Our own aduer saries y t stand against vs in thys cause euen the famoust and best learned of them al haue sene and wrytten and confessed the same Alexander a Bishop of Rome wryting vpon the master of y e sentences taketh vp the mater on this sorte for as much as y e priests purpose his priuie 〈◊〉 about y ● consecration cannot be knowen y t therfore no man ought to worship the sacrament when it is holden vp but with this condition si ille consecrauerit That is If the Priest hath consecrated That is to say when ye se y e ●…acrament lifted vp ye must saye or thinke thus w t your self If this priesthath cōsecrated thēdo I wor ship it If he hath not consecrated thē do I not worship it This saith Alexander a Bishop of Rome But Thomas of Aquine leaueth the mater a litle more at large ▪ He saith Ista conditio non semper actu requiritur satis est habere habitū That is to say It shall not be nedefull at euery tyme to saye or to thinke thus whensoeuer ye knele down to worship but it shal be sufficient if ye haue a certein redines in your mynd to say or to thynke so Yet Holcot writynge likewyse vpon the master of the sentences saith thus Laicus adorat hostiam non consecratam ista fides sufficit illi ad saluationem tamē est erronea The lay mā saith he as it may sumtymes happen worshyppeth a wafer y ● is not consecrate This faith is sufficient vnto hym to his saluatiō and yet is it a false faith and erronious And farther he cōcludeth in this sort Homo potest mereri per fidē erroneam etiāsi cōtīgat vt adoret diabolū By these words we may se such as wil not content thē selues to be ordred by Gods wisdom how daungerously they runne headlong at the last Holcot was not the wurst learned man amongste them Yet to vpholde the erroure that he had once taken in hande to defende he was dryuen to confe●…se that a mā maye meede at Goddes hande by an erroneous and false fayth yea althoughe he worshyp the deuell This is the certē●…y of y e doctrine that y e people of God of long tyme hath ben led in In y e highest heauenliest point of religiō y t is in y e worshippinge of God they them selues know not what they do It is true of them that Chryst saith to the woman of Samaria ye worship ye know not what Alas ▪ is this the honour y t is due to Christ Is this the worshipinge of God in spirit truth Is this y ● seking of Christ inheauē But sum man will say these be 〈◊〉 and light maters and proue nothynge Such reportes I know are geuē abrode of all that is preached and taught this day that what soeuer is spokē by any of vs is light and childish and not worth y ● hearing But the reporters hereof are

whole Churche of Christ at that time Or y t there was then any communion ministred in the church to the people vnder one kinde only Or y t the commen prayers were then pronoūced in a straūge tōge that the people vnderstoode not Or that the Bishoppe of Rome was then called Vniuersalis Episcopus or Caput Vniuersalis Ecclesiae an vniuersall Bishoppe of the whole world or els the head of the vniuersall Churche Or that the people was then taught to beleue that in the Sacrament after the cōsecration the substaūce of Bread and wyne departeth awaye and that there remayneth nothing els but only the accidentes of Bread and wine Or that then it was thoughte lawfull to say x. xx or xxx masses in one churche in one day Or that the people was thē forbidden to praye or to reade the scriptures in theyr mother tonge And other ●…o Articles a great number I rekened vp then at Poules Crosse which it were lōg now to rehearse And if any one of all these articles can bee sufficiently proued by such authoritie as I haue said as ye haue borne y ● people in hāde ye can proue them by I am well content to stande to my promisse ●…f you saye these are but smal matters in comparison of others yet as small as ye wolde haue thē seeme now ▪ sum men haue felte no small smarte for them And where you merueile why I began not rather with the reall presence with Justification with the valew of good workes with the sacrifice of the Masse wyth praying vnto sainctes with prayinge for the dead althoughe in deede it maye seeme very mutche for me to be appointed by others what order I shoulde take in my preachinge yet to answeare the truth why I passed by these maters at the first and rather began with other the cause was not for that I doubted in any of the premisses but only for that I knewe the matters that you ●…ue questiō of might at least haue sum colour or shadow of the doctours But I thought it best to make my entree 〈◊〉 such thinges as wherin I was well assured y●…●…lde be able to finde not so mutche as any colour at all And if ye will firste graunt this to be trewe as I beleue you will notwithstandinge the people haue ben longe told the con●…rary afterwarde I am well content to trauel with you father in the rest Further I merueile mutche ye write y t touching a priuate masse or the receiuing vnder one kinde or the comme●… prayers to be had in an vnknowen tongue or otherwise ye are not resolued to answear precisely without if or and ▪ For where ye saye ye are cōtent to be ordered herein by a generall Councell first I woulde 〈◊〉 what general Councel of any antiquitie euer decreed any of those matters against vs 〈◊〉 perhap ●…es ye wil say the councel of Coūstauce that of late yeres pronounced o●…y against Christ himselfe ▪ and all the primit●… churche that it shoulde be a 〈◊〉 disorder if the people should comm●… cate vnder both kindes And ha●…g no 〈◊〉 coūcel that 〈◊〉 was to alledge in these matters I maru●… how ye can iustly say ye are altogether ordered by coūcelles And yet farther woulde I learne what warrant any general Coūcel can haue to decree any thinge contrary to goddes word Where ye say ye haue sene maister Caluines and maister Bucers reasons haue founde them very weake and not able to moue any other then yonge 〈◊〉 and vnlearned people me thinketh that answeare is so commen and so general that it ma●…●…erue our tourne as well as yours For we haue reade Coclaeus Eckius Pigghius 〈◊〉 and such others haue found such reasōs and answeares in them as I beleue you your selfe are not m●…che moued withall Where you saye that maister Calu●…es an●… ma●…ster Buc●…rs reasons haue benne answeared I graunt in deede they haue 〈◊〉 answeared but not so mu●…che by learninge as by other meanes as you know●… But your reasōs haue 〈◊〉 answered by reason 〈◊〉 ▪ as now God be thanked the whole worlde knoweth But to conclude as I began I answeare that in these articles I holde only the negatiue and therfore I loke howe you will be able to affirme the contrarie and that as I said afore by sufficient authoritie Whiche if ye do not you shal cause me the more to be resolued others to stande the more in doubt of the rest of your learning 20. Martij Io. Sarum ▪ ❧ D. Coles seconde Letter to the Bishop of Sarum I Shall for this tyme pass●… ouer all other partes of your answeare and renew my former suite vnto you in most hartye and humble wise desiring you to giue eare vnto me in the same Remember ●…or goddes sake howe I began with you not for other entent then to be instructed why I shoulde be accompted obstinate for standing in cōtrary opinion with you Nowe when I weighe your answere sent me lately in writinge I thinke you do mistake my doyng supposing that the same cōmeth not of such grounde as it doth My letter sent to your declareth in my first entree with you what my meaning was and wherof it proceded I hearde by reporte of manie that bothe at Powles other where ye openly wished that one man thinkinge otherwise then you do would charitably talke with you whom you would with like charitie answeare and ●…ndeuour to satisfye And although yo●… had not so protest●…d yet is it the parte of a common and publike preacher to performe no lesse when occasion is geuē With whyche cause I was moued to write as I did entendinge if I might to learne of you that I knew not and that coulde by learning perswade a man not wholy vnl●…arned to yelde therunto according to the wordes of my writinge and ●…rotestation But I ●…nde not this meanynge in your writīg sente vnto me wherin you sh●…e your selfe ●…isposed only to defede your teaching as confessed and take f●…r trew n●… to giue any acc●…pte th●…rof or to satisfye any y ● doubteth And there you 〈◊〉 me all●…age to the contrarye and ●…proue your saying which neither reason nor lawe can driue me to R●…ason ●…icause the doctrine being yet d●…btfull and standinge vpon proufe the teacher shoulde firste approue it vnto suche as doubte Which the custome of learning in all vniuersities proueth true Where the oppen●…t when ●…atter is ●…enied as your doctrine is by vs alleageth ●…or y ● parte which he would haue s●…me ●…rew An●… 〈◊〉 〈◊〉 〈◊〉 ●…ou to disproue that do●… 〈◊〉 which lon●…e time hath benne 〈◊〉 〈◊〉 〈◊〉 more when any man professed a r●…formation of doctrine as you d●… 〈◊〉 〈◊〉 hath euer alleaged causes wl●…y they so did 〈◊〉 so take ●… hande ▪ to proue that they taught ▪ agai●…st such as did and woulde thinke otherwise But bicause you a●…e a●… Bishop and 〈◊〉 〈◊〉 ●…tche an 〈◊〉 ye doubt 〈◊〉 ●…ou ought 〈◊〉 shewe cause of y

● you 〈◊〉 or no and therfore ye spake by 〈◊〉 Where at I do ●…utche 〈◊〉 for the person 〈◊〉 the place maketh ●…ereuce w●…o shoulde proue or disproue ▪ The greater personage you bea●…e the lesse cause haue ye to be put to answeare You haue not yet I wene all forgot the trade in ●…reforde which you and I were broughte vp in In sc●…oles of philos●…phie a maister of arte is the highest degree where the maister is rather put to oppose thē to answeare And like wise in diuinitie in ordinarie disputation y ● doctour opposeth the meaner mā answeareth ▪ And what reasō should leade you to to think y ● a Bishop should not rather shew cause of y e he teacheth the any other Sa●…et Paul requireth in a Bishop that he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man before all other meete and able to teche And it is a reule in Bishops that they be ●…eady to giue an accōpte of theyr beleue And ma●…ye reasons are there why it should be so You can not say I am an heretique or obstinate and therby put me of For I offer to yelde in all that ye proue to me I stand in place and case to learne and you a man appoynted to teache I come for no other purpose but to learne more then I knowe I come to you for councell in those pointes ye seeme very resolute in I meane you no harme nor guile Cast me not of for Goddes loue as men doe beggers when they mynde to doe them no good Yf ye haue Scriptures Councels c. with you I desire to know them Yf ye haue none lette me my felowes alone in your Sermons We trouble you not nor giue you cause to deale so vnmercifull with vs as some of your side dothe as thoughe we were the most vnreasonable men in the world By lawe vpon good groundes no manne shoulde be put to reason where matters are once agreed on I and my felowes are in bandes to auoide sutche kinde of reasoning as ye woulde put me to Wherein wise men se when ye opēly prouoke vs to disproue that ye teach ye fare as if you should saye to one that is bounde hande and foote come strike me thou darest We are as I sayde in place of learners ye in place to teache We are defendauntes and ye y ● plaintifes We continew in the faith we professed sithe our Baptisme ye pretende a chaunge in the same We haue with vs an Aposticall churche ye haue none yet approued We make no innouation for In rebus nouis constituendis saieth y ● law euidens debet esse vtilitas and all new attemptes are to be suspected Ye seeme to mistike in manner all y ● hitherto hath ben receiued But ye saye ye bringe vs againe to the Primitiue Church It is a fowle fal in reasoning to bring that for proufe which lieth yet in questiō or plainly denied We are in possession ye come to put vs from it Ye meane to drawe vs to you we desire to knowe cau●…t why What rea●… 〈◊〉 adeth you to put a negatiue in qu●…n therby to greu●… your aduersary yet haue you none of me for I seke on you to be taught where in Lawe a person 〈◊〉 a●…ted can be put to no more but to defede Wher a negatiue implieth in it a yea or affirmatiou there the plaintife is put to his proufe But I protest once agayne I come not to dispute but to learne ●…u will happely say that both ●…ur side and yours hath already sa●… euē so muche in the ma●…ers y ● be in qu●…stion betwirte vs that as ye can say no more for your parte th●… hath ben 〈◊〉 al●…eady no more can we neither and 〈◊〉 as good neu●…r a whit as neuer the b●…●…f the reasons that Calu●… Bucer ot●… Protesrants dothe make can not 〈◊〉 you what auaileth any mo●…e 〈◊〉 〈◊〉 the case be suche in d●…de that 〈◊〉 parte can go further but all is s●…yd th●…t maketh for eyther parte then eyther l●…t both partes let other alone vntill suche a generall Councell be assembled as ye will agree to stande by whiche will not be I trow whiles I liue nor seuē yeares after for oughte I se yet And yet I se other folke thi●…ke that not reasonable because the chiefest poin●…es we striue on are already determined And here it boteth not to saye as ye do of ●…e Councell of Constance slaunderou●…y till ye had proued that ●…e saye I am som what bould with you in this terme but pardon me I pray you thys case require●…h the same It boteth not I say to saye th●… Churche hath walked in blindnes so as ye make none accompte of suche determination Remember ye haue not yet proued the errour of one generall Councell Yf 〈◊〉 be as you saye all is saide y ● can be then you and I now shoulde do well to weighe the reasons of bothe sides ●…ere if ye saye what weghtes or balaūce will ye weigh them by let vs hardely do herein as men do when the quēstion is whiche of two pieces of gold or two pieces of cloth is best then they take a fine pece of Golde or Clothe and that y ● goeth nerest the best that ought to be so taken for best Let you and me weyghe your mennes reasons ours by the fathers weghtes aud balance see who reasoneth most like S. Augustine S. Basil S. Cyprian Tertulliā Ireneus and ●…ionysium the Councelles suche other weghtes fit for that purpose Thus we see there is yet good cause ynough why men may soberly learne one of an other And if it misfortune y ● for lacke of insight we can not agree whiche balance wegheth heauiest let vs borow eyes of our neighbours And if ye begin handsomly with me I mistrust not but men shall at length get more libertie for so good a purpose when good meaning is well knowen By this ye see I meane no guile nor attempt no new practise Yf ye refuse me at this request fore see what may be thought You are not all withont enemies pardie Sum will percase constrew ye refuse Conscientia imbecillitatis c. Well if ye sende worde yeare at a pointe wil goo no further thē I pray you that of all this incoūter there grow no farther breache of amitye or harm other wayes I mean and deal plainly and trust vpon your open promis to go harmeles againe from you as I began Here repeting again my former protestation that I am not nor wil be against any Article that learning or reason can she we I ought to beleue beyng ready without malice to heare and take what may be alleaged to driue me to that y●… teache and desiring you here withall to constrew my sayinges by the intent I bad in them and also to tender my suite I shal here make and ende and trouble you no further onles I see more cōforte at your hande I had once made readie