Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	day_n	great_a	time_n	4,794	5	3.3956	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68860	A worke entytled of ye olde god [and] the newe of the olde faythe [and] the newe, of the olde doctryne and ye newe, or orygynall begynnynge of idolatrye. Reade most gentel reader, for many [and] diuers causes this moost goodly boke ...; Vom alten und neuen Gott, Glauben und Lere. English	Vadianus, Joachim, 1484-1551.; Turner, William, d. 1568.	1534 (1534)	STC 25127; ESTC S119507	75,361	274

vnto them selues / sechinge and goynge about to get royall proude tytles offeryng forth their feete to be kyssed / that no busines shulde be brought to an ende without the pope whiche dyd threaten vengeance and punysshement vpon his ennemies And so the deuyll being free and voyde from all thoughte care / neded no lenger to walke aboute as a rampynge lyon / of whom Peter speketh for he knewe wel ynough that saying of the gospel No man can serue two lordes maisters and also that sayinge of Paule No mā that warreth on goddes parte / doth entangle hym selfe with worldely maters or busynesses And the olde Sathan was excedyngly gladde garnysshynge and preparyng his bayte more gayly and castyng it forth agayne before the new god to be deuoured swalowed in of him and his deceipt and gyle was so contriued as I haue made mention a lytle here before In the yere of our lorde seuen hundred .li. whan there reigned kynges in Fraunce by title name only the parlyamēt as it is also euen to this day determynyng al the causes of the realme the pope dyd somewhat make the heed of Fraunce to bowe downwarde / at whiche tyme ther reigned kȳg Hilderike of noble bloude of the auncient famylye and stocke of Merouenge But Pypyne the graund father of great Charles otherwyse called Charlemayne was the gouernour and ruler of the realme in whos roume after his deceasse succeded his sonne Charles whiche also was a gouerner orderer of the realme no thynge lesse than Hylderyke as the which was sprongen of royall ꝓgeny the kyng of Fraunce I can not tell with what faythe and trustines Charles was ouer seer and ruler of the realme but this is plaine and vndoubted he had the pope of Rome fauouryng leaninge to him In the meane season dyed Charles leuyng behynde hym thre sonnes Charlemayne Pypyne and Grypho Charlemayne had opened showed his mynde to Pypyne / that he purposed to entre in to religiō and was in dede made a monke / so by the reason therof occasyon was opened to Pypyne of inuadyng the realme vnder the cloke and pretence of administratour and gouernour Euen yet Hilderike yet beinge a lyue Pypyne thrustynge after the regal dignitie dyd ioyne him selfe to the pope and the pope agayn ioyned hym selfe to Pypyne moued bothe of them with theyr owne pryuate and singuler profyte Pypyne therfore consydre here marke wel in the meane season the gyle and craft of the olde serpent did sēde ouer to Rome one Burcard the bysshop of Herbipolis / with a chaplayn also of his owne called Fobrardꝰ vnto the pope zacarie to haue his answeres and counsayle concernyng suche maner demaūdes interogations The counsayles of the pope agaīst Hilderike whether of the two were more worthy to be kynge he that dyd beare all the burthayne charge of the realme or elles he whiche beinge free from all cares busynesses of the realme was kynge and gouernour onely by name vnto which thinges zacharie by the instructiō of the deuyll made answere and gaue sentence that it was more ꝓfytable and behouefull that he shulde be named kynge whiche by his dylygent care dyd ordre the matiers and busynesses of the realme whiche toke vpon hym all the labours paynes which is the very office of a kyng than the other whiche was an ydle kynge onely by name whiche sentence the pope had lerned of his owne lawe in the .xxii. cause and the .v. questiō Si quis conuictus c. whan Pipine the minister had ꝑceyued and founde so great fauour and sawe so great a wyndowe opened and so great an occasyon gyuen to hym self for to inuade the realme he cōceyued in his mynd a purpose to wynne by force the regall maiestie whiche enterprises were deceyptes and gyles agaynste the naturall and laufull lorde of Pipine and kynge that is to wete Hilderike For he euē so as it is seen now a days was gouernour of the realme by a custome fet and broughte agayne from the moste auncient kynges descending of Meroue Suche maner power had the pope neyther graunted to hym by Christ whiche wold no deuide the patrimony betwene the .ij. brethern neyther yet by any other man I meane that he might gyue a disagreinge sentence and iudgement for the seruant against the lorde mysdemȳg no suche maner thīg but the olde serpēt had his plays and pastymes they came ende as he wolde haue them And so as we haue sayde Pipine clened to the pope and the pope also to Pypyne / sechynge defence and mayntenaunce of his owne power / as lyke alwayes reioyseth and is glad of lyke Prouerbes and there is no potte but it fyndethe a mete couer but there was neither example / nor lawe for it / that the pope shuld make kynges wherfore he dyd turne hym selfe to other subtylties and craftes / he purchased and gatte to hym selfe and Pipine the amite and frend shyp of many of the princes of Germanye and lyke wyse of the people of Fraunce / that they shulde cōsent therunto and so was the barlay brothe as we say brued that the Pope myghte take the swerde of his power / aduaūsing Pipine vnto the regall dignitie / according to the tradition of the holy lawes in the lxxx.viij dist Ep̄us c. Good lorde after that the true and good and the olde kynge Hilderike had vnderstandyng and knowlege herof what shuld he do for al thynges both whiche were to be done which were to be lefte vndone / were in the handes powere of Pipine / as orderer and gouernour of the realme / whā the very good king dyd monyshe Pipine his mynyster and put hym in remembrāce of his ꝓmesse that he had made and of the othe that he had takē then brast forthe the holy father pope Stephen whiche succeded zacharie and dyd assoyle Pipine and dispense with hym for al the othes whiche he had made The power of the pope more then hethenisshe and the faythe / whiche he had gyuen and promysed to the olde kynge Hilderike and not onely he dyd this to Pypyne but also he dyd the same to all other princes whiche dyd cōsent vnto the makyng of Pypyne kynge and the verye good kynge Hilderike The pope a newe god they dyd thrust into a house of relygyon Therfore lyke wyse as Christe did refuse and flee from the kyngdomes of the worlde Iohā vi and the apostles dyd despyse and sette at nought the honour of the worlde and the olde holy bysshops dyd fyghte with the holy scrypture wyllyngly and gladly sufferyng dethe for the trouthes sake So at this tyme the bysshops of rome with open face did boldly breake in to all the worlde sechinge the highest honours and the ryches and power of the worlde yea vsurping also the heuenly power agaynst all the cyuile lawes made by themperours agaynst all naturall and also agaȳst all diuine lawes in that

he dyd by fraude depose the laufull natural kynge from his seate whom they fayn to haue ben vnprofytable to the realme what maner of folkes be they also in that he did assoyle and lose the othes holely made the faith true allegeance ꝓmymysed what more ꝑfecte ioye pleasure thynkeste thou coulde haue happened vnto the olde serpent than this mater broughte luckely to passe Howe be it the Pope hath a colour of this power and auctorite in the holy canon law in the .xxvij. distinction Omnes c. The firste new god Lucyfer was of good conforte and courage vpō the settyng vp of the temple of the newe god in comparyson of whiche temple that sumptuous and gorgyous temple of Diana was in a maner nothynge but he wolde also receyue and beare aweye the frutes trybute of his labour for thempier of Rome was plucked vp bi the rotes clene destroied the citie of Rome was become the Popes seate / whiche reioysedde greatly was proude in spirite that he was comē into the place of so great an emperour he toke agayne Astulphe kyng of Lumbardie which did warre against the pope and dyd sore vexe hym for that he dyd so by lytle lytle take awaye of the lordshyps lyenge nere vnto the citie of Rome with the iniurye of the pope wherfore Stephen the pope did desyre Pipine of ayde and helpe and that he wold defēde his goods and the prouince from the kynge Astulphe so Pipine dyd on his harneys went to Rome with the Pope whiche was comen his owne selfe vnto hym for succour dyd dryue out Astulphe from Rome At whiche tyme Pipine did graunte vnto Stephen Rauēna and certeyn other cities as a gyfte In the meane season How the pope came by the cityes of Italye whā Pipine was thus ordeined and made kynge of Fraunce by the power of the Pope / and the fauour of the people ther reygned at Constantinople Leo the fourth Romane / and as moche as Fraūce grewe and encreased so moche dyd the reigne of Rome / and of thēperours minyshe and decaye all obedience at Rome / being clene extincte / no lawful Emperour gouernynge Rome where as in olde tyme of aunciēt custum there had ben lordes and rulears Now the pope had foūde mayntenaunce of his power in Pipine whiche gaue frely vnto hym accordynge to his owne lustes and pleasure cities / prouinces / and nations in al Italy For what cause I do reherse these hystories thou shalt anon perceiue / for they are profytable and necessary / but the thou mayste gette out the very treuthe what the pope is After these thynges don which we haue rehersed in the yere of our lord .vij. C.lxxxi Leo beyng deade at Constantynople there succeded hym Constātyne his son / and Pipine also the king of Fraunce died / leuing behynd hym alyue his two sonnes Charles / and Cherlemaine Charles beinge kyng of Fraūce came to Rome and was very louingly receyued of pope Adrian whose two sonnes that is to wete Pipine / and Ludowyke / he dyd his owne selfe make and anoynt kynges / the one that is to wyte / Pipine of Italie the olde kyng taken and banysshed and the other that is to wyte Ludowike of Aquitania / the comen people was taught to say that Charles was of the senatorie stocke gouernour of Rome This Charles Pipine had subdued vnto theyr owne dominiō all Rhenus euen vnto Antwerp / Saxonie / Durenne / Colayen c. Bauarie / Normādy / Britaygne / Austria Vngaria In the yere of our lorde .vij. C.xcix the popes lyuing quietly in good peace no man daryng openly to vexe or troble them for feare of the kynges of Fraunce whiche were the only refuege of the popes in whom the popes did put all their hoope and trust How the kyngdome of Fraunce came from the pope and whiche had gyuen to the same roiall gyftes of regions and people In the meane season Constantyne the sonne of Leo themꝑour dysceassed without any heyre after whome his mother Hyrena reygned by the space of fyue hole yeres / then came the tyme in whiche it was or deyned by desteny that the kynges of Fraunce sholde / clymbe vp to hygher honours The pope of rome after Adryane was Leo the thyrde / to whome the Romayns had done I wote not what contumelye and dyspleasure which he takynge verie heuely fled vnto his wont remedy charles the kyng of fraunce declarynge vnto hym with lamentable wordes his calamities and besechynge him of helpe Charles then gatherynge a great armye incontynent went forthe ryght fyetsly agaynste the Romaynes Oh howe greate a reioysynge and gladnes was this to the olde serpente and reuenged the pope gaylye of his aduersaryes / for whiche cause he was of Leo the pope crowned kynge of Romaines all the people crieng Charles the great emperour So this was the fyrste kinge of Fraunce that euer was made emperour of Rome In the yere of our lorde eyght hundreth and one But from that time forwarde the emꝑours of Constantynople had no lenger the name of the romane emꝑour but were content with theyr owne tytle medlynge nothynge at all with Rome / whiche was the cause that moeued me to reherse this hystorie / for thou hast herd how the people by lytle and lytle forsoke holy scrypture An epilogatiō or recapitulatiō of all the thīges a foresayde the gospell the steppes of the olde bysshops falling frō pouerty / contēpte heuynes lowe vyle state / torning him selfe vtterlye vnto the cōtrary thinges Thē afterward how he gate the preuylege of the emperour Focas that he myght name hym selfe the highest of all bysshoppes pope and his chyrche of Rome the cheefe and heed chyrch of all other Forthermore howe they gaue dylygence and laboured that theyr pryuyleges sholde be approued confyrmed of Iustinian themperour gatherynge also in the meane seasone many other preuyleges by flateryng / by subtil craftes deceites for trewe christen men suche as were the first bisshops of Rome had no nede of suche pryuyleges and lybertyes / neyther dyd they ones coueyte desyre any suche / wherfore accordyng to theyr deseruynge they receyue the croune of glorye of etnal god but these mē dyd wynde them selues in to the courtes of prynces kinges being chosē called otherwhiles to be of theyr counsayles as the vse maner is euen now a daies also dyspatchyng bryngynge to an ende their maters alwaies well and honestly to syght apparaunce In conclusyon they desyred ayde helpe of the kynges and prȳces agaynst theyr aduersaries enemyes and dyd suffre also that they sholde be slayne albeit that they dyd greately abhorre and hate to beare the name of the effusion of theyr blode At lenght they dyd cōfederate theim selues with prynces and began to take coūsayle with theym as it chaūsed with Pypyne the admynystratoure and orderer of the realme agaynst the

Pope wyl not consente therto in the .xvij. cause and in the fourth question Nemini c. in the .xxiiij. cause and the fyrst questiō Quotiens / and so cōsequētly in diuers other chapiters But what other thȳg is the scrypture then the word of goddes mouthe as the .lxxxvj. psalme doth wytnes saing Dominus narrabit in scripturis c. The lord shall speke or tell in the scryptures The scrypture therfore is the speache of god which is the verye truthe selfe / and his speache is truthe in the .xvij. of Iohn̄ Moreouer Chryst sayth I am the waye veryte and lyfe / Yf chryste then is the truthe and the scrypture as is sayd before is also the same truthe now then seynge scrypture as is afore declared is the popes captiue which maketh of it what he wyll it foloweth necessaryly that chryste the eternal god is the popes captyue also presoner Oh serpent Lucyfer what maner a newe god doest thou here brynge forthe to vs what maner a newe fayth it lacketh not moche but that I do thynke hym to be that beaste with .vij. heddes and .x. hornes of which Iohn̄ speakith in the .xiij. chapiter of the apocalypse / of these thynges dothe folowe this proposytion that it were as profitable yea I had well neare sayd more profytable also that all the hole scrypture the holy gospell were abrogate and cleane put awaye then that it sholde contynew in suche state and captyuyte / Yf this holsom message ought to be preached and shewed to no man more largly as they do say then as moche as the pope / wyll confyrme and alowe Be sydes this we do se openly before our yeis that the pope dothe in some places moost openly and playnly reiecte the scripture and mynyshe the auctorite of it settyng his owne lawes in egall degree of honour and makyng theym egall vnto it in reuerence and strenghte and vertue whiche thyng that thou mayste perceyue to be trewe rede the canon lawe in the .xix. distinction Sic omnes c. But wherfore serueth the holy scrypture or what nedeth vs to haue it if the pope hym selfe be to vs the scripture Oh wretched man how farre doeth thy madnes procede whiche doeste make thy seate equall to thy lorde god whiche did not suffre neither Lucyfer in heuen neither Adam in paradise so longe as he doeth patiently suffer that in earthe But suche maner blasphemyes agaynste god doeth the olde serpēt bryng forth by Aristotelycall Thomisticall diuynite Freers and the subtyll ymagynation of the Scotistes do rayse vp suche maner goddes lykewyse as the lorde god hathe sygnyfyed by his holy prophete Ezechiel in the .viij. chapytre do you not thynke that the walles of our herte and the vsage of the chirche doeth conteine the moste greatest parte of the pyctures the ymages of abhomynations which are mentioned in the sayd chapyter and vnder a good and religious semblaunce euen suche goldē calues also as hieroboam dyd make in the olde tyme The pope a new god euen lykewyse as yf he dyd say in that place you christen men loke well vpon the Pope whiche is your god whiche hathe in his power heuē and hell you do beleue him iii Regū xii what soeuer he doethe is ryghtwyse neyther do you nede to requyre ony more of hierusalem tary you styll in Bethell ther to offre your brent sacrifices Many thynges myght be wrytē of this boystous newe god but who soeuer list to know his newe faith his lyfe and his gouernaūce let hym rede the canon lawe whiche he hath made / and let hym compare it to the holy scrypture and to the olde faythe of Christ and it shall appere to him more clerly then the sonne that he is a newe god and a newe faythe / let ony man searche thoroughe out the cronycles and hystoryes and he shall fynde in a maner that not the deuyl hȳself was euer so ꝑsūptuoꝰ so filthy so synful mischeuoꝰ Now he that hath ben at Rome Pope Alexandre the vi pope Iuly the ii in the tyme of Pope Alexandre the vi or of Pope Iuly the seconde he shall not nede to reade manye hystories / I put it to his Iudgement wether euer ony of the pay nyms or of the Turkes dyd euer leade suche a life as did these our most holy popes And albeit peraduenture that I do ouermoche touche the fundation do medle to moche with this matier / whiche may turne me to dyspleasure yet that not withstondynge it is profytable verye necessarye that the trouth be assysted defended leaste that ony man do preferre or make egal the Imaginations and inuentions of man vnto the euerlastynge ryghtuous moost good most greate and myghty god least man do put his trust and confydence in man and so by the reason therof be condempned aeternally The greattest plage punyshmēt in earthe This I do saye god coulde neuer haue suffred a greatter nor a sorer punyshement and plage to falle in to this worlde then blyndenes ygnoraunce and vnbeleefe for the scrypture sayth mooste euydently who so euer doeth not beleue vnderstande thou the holy scryptures he is alredy iudged Therfore when we will by no meane gyue credence to the holy scrypture but we will with roten gloses expoūde it turne it in to all facions after our pseasure as it were a peace of wexe the god of his ryghtuousenes doeth permit and suffre that we can none otherwyse iudge nor otherwise knowe but that in so doyng we do all ryght and well In suche maner and incredulyte we do continue and in our owne carnall and wordely wysedome we do contynually procede and go forwarde and so we do rayse vp a newe faythe / we do set vp a newe god / of whome we shall also receyue the rewarde of our merytes and deseruynges O. wo. wo. be to this rewarde eternally O moste tender dearly beloued chrysten men plucke backe your fote gyue your selues to Christ the most good gentill lorde that he maye gouerne you whiche may helpe vs for euermore The cause of the exaltation of the pope and of sayntes So then the olde serpente Lucyfer hathe broughte to the worlde this excellent straunge new god no lesse craftely then in the olde tyme they whiche wrote tha fable of transformatyon as Ouide amonge latine mē by shewyng of Homere as I suppose in which sayd fable men are turned in to wolues into asses in to gotes / in to byrdes / in to herbes / in to stones / whiche thynge the goddes and goddesses Iupyter Pallas Iuno Appollo Venꝰ c dyd work by theyr power which after theyr deth were made gods of mē For ī the olde tyme as euery man or woman was excellent notable whiche had syngularly either inuented or elles done ony thynge whiche the people knewe not before so was he or she magnyfyed and exalted for a god or goddesse as Hercules an excellent

gospelles to him selfe / his chyldren / his householde specyally on the holy dayes / for the gospell is of suche vertue and strenght that the more often times men doo rede it with desyre so moche the better they do learne to vnderstonde Chryste / and the more fyrme and stable faythe to get towardes god / theyr charyte is somoche the more excited and styrred vp towardes theyr neyghbour / the loue of heuenly thynges do sprynge to be shorte it is the hyghest consoltion that is in the worlde in all aduersyte And it is a shamefull lye to say that the gospel can not be vnderstonden withoute the doctours for the dyuyne scrypture is so set for the by the holy ghoste / that it doeth expounde it owne selfe doeth open and declare one texte by another / and one place doeth beare witnesse to anotehr / neyther hathe it ony nede to begge helpe eyther of the doctours or of our men which of them selues are none other then lyars / for as moche as it is ryche and perfecte ynough of it selfe For this is the close gardeyn and the enclosed or sealed spring and the freshe waters of lyfe whiche in moost haboundaunte and plentuous wise do perpetually sprynge forth and yssue in to all the brestes of them that do beleue Iohn̄ .iiij. and .vij. I beseche the for the loue of god tel me who taught all martyres theym that inhabyted the wyldernes the gospell peraduenture they also did contynue in the worshypfull vnyuersyte of ꝓhyse by the space of a dosen yeres / they dyd here some master doctour in the sentence vpon the gospelles in the scole Sorbona where god wotte the gospell is moche had in hande and is in honour and custome none otherwyse then a catte among skynners / who dyd instructe the martyres in so honest so good and so reuerende worshypfull lyfe in god peraduenture / Duns / or Thomas Good master dotour what greate dystynctyons dyd Peter / Iohn̄ / Iames / Iude / and Luke vse in thactes of thapostles or in theyr epystles dyd they teache the people trowe you other thynges then they haue wryten ¶ The .xiiij. Relygyous men of what so euer ordre they be / whiche do extoll and aduance hyghly theyr owne doctrynes theyr owne doctours and sayntes what other thynge do they talke synge or preache or what elles haue they in their mouthes then holy saynte Thomas / the subtyll doctour / maister Duns / the moste excellent clerke Augustyne / worshypfull Albert. The aungelycall doctour Bonauenture The yrrefragable doctour Alexandre of hales c Nowe I say for as moche as in all doctours accordynge to the nature of man hath bene founde inconstauncye and a certeyne feare to affyrme in so moche that of their doctrines to fro many excedyng noysome errours haue bene ꝑceyued espyed out yf the doctrynes sermons which their doctors haue taught haue not opēly plaȳly buylded vpon the sure stone of the deuyne scrypture / but yf they do take ony thynge what so euer it be for sure vndoubted / yf either Thomas or Duns / or Ockam such other haue wryten so I say that they do stonde in greate ieoꝑdy afore god For this is euydent more cleare then daye / that duns and thomas do agree with none other doctours / and they two be also so repugnaunt and contrary the one to the other / that what the one affyrmeth saythe / the other doeth denye the same the one sayth that this thinge is deadly synne the other sayth it is no syn̄e Now yf the sely symple people do here them make so contrary sermons / the one to the other / frome the pulpyt what other thynge oughte they to thinke then that they are tryfles lyes Eccliāst .xxxiiij. ¶ The .xv. All prynces specially bysshops are bounden vnder payne of hell diligently earnestly sharply to prouyde that the people be taught none other thynge in sermons then the gospell and scrypture Now if the bysshops be neclygent and slacke as now a dayes many be and do alacke for pyty more let then helpe it belongeth to seculer prynces and they ought and may assyste and stonde by the gospell that it may be preached / nothynge consyderyng nor regarding neither curse neyther interdyction neyther of bysshop or of pope and the cause is / Chryst hym self sayeth in the gospell who so euer shall confesse me afore men him shall I confesse afore my father But yf the secular prynces also wyll be blynde as I hope and truste they wyll not then it belongeth to the comen power Actes .v. euen by the promyssyon of holy scrypture to helpe the gospell to giue honour to the same For we ought more to obey god then men for Chryst sayth pleinly in the last chapytre of Marke Go ye in to all the worlde / and preache ye the gospell to euery creature / he dyd not say preache you the canon lawe or preache you Thomas or Arystotle ¶ The .xvi. The worde of god the holy scrypture stondeth not ne is grounded in the wisdome of phylosophers .j. Coryntheo .iij. wherfore it can not be proued or measured by Arystotle Auerrois neyther haue the simylitudes of natural scyence and crafte / agrement in euery behalfe with the scrypture by the reason wherof many euen excellent learned men also are deceyued / yea and some sayntes also haue erred The .xvij. The mouthe of god the holy scrypture is stable vnmutable / perpetuall and true Marke in the thyrde chapytre / wherfore it suffreth not it selfe to be croked or bended after the mutation and lawes of man but contrariwyse men ought to chaunge and shape theym selues accordynge to the scrypture / yf they desyre to haue eternall lyfe math the last chapi The .xviij. Now this is the dyfference betwene the holy scryptures / and the philosophies and doctrynes of men that the scrypture can be vnderstonden of no mā be he neuer so hyghe of wytte but onely of hym to whome it is syngularly gyuen by god frome aboue Iohn̄ the .xij. and Esaye xcix Now the grace of god is not gyuen to ony of all the prowde wyse prudent men of the world Luke the fyrst / onles they haue before in they re mynde reputed them selues for vnwyse foles .j. Corynth .iij. But this thynge is neuer done excepte god hym selfe do worke it Iohn̄ the sixth But the wysedome and folyshnes in all the wysedome of men before greatly estemed is caused sprȳgeth of the ryght true knowlage of a mans owne selfe Apocalyp .ij. the knowlege of mans owne selfe Now there is none other maister of whome a man shold learne to knowe his owne selfe thē pure perfecte humylyte prouerb .xi. To be humble and meke that is to take from a man his lyfe and to ascrybe it vnto god so that a man do thinke him selfe to be nothing / do nothyng ascrybe to hym selfe but for