Selected quad for the lemma: king_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
king_n	write_v	year_n	york_n	518	3	8.7770	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02548	The honor of the married clergie, maintayned against the malicious challenges of C.E. Masse-priest: or. The apologie written some yeeres since for the marriage of persons ecclesiasticall made good against the cauils of C.E. pseudo-Catholik priest. In three books. By Ios. Hall, D. of Diuin. Deane of Worcest.	Hall, Joseph, 1574-1656.; Erasmus, Desiderius, d. 1536. An liceat sacerdotibus inire matrimonia.	1620 (1620)	STC 12674; ESTC S119011	135,526	384

Rome and Hell With this Farewel I leaue my Refuter eyther to the acting of his vnbloudie executions of the Sonne of God or the plotting of the bloudy executiōs of the deputies of God or as it were his best to the knocking of his Beads But if he will needs be meddling with his pen and wil haue me after some Iubilies to expect an answer to my sixe-weekes labour I shall in the meane time pray that God would giue him the grace to giue way to the knowne Truth and sometimes to say true Yet to gratifie my Reader at the parting I may not conceale from him an ancient and worthie monument which I had the fauour and happinesse to see in the Inner Librarie of Corpus Christi Colledge in Cambridge An excellent Treatise written amongst seuenteene other in a fayre set hand by an Author of great learning and Antiquitie Hee would needs suppresse his name but describes himselfe to be Rotomagensis The Time wherein it was written appeares to be amids the heate of contention which was betwixt the Archbishop of Canterburie and Yorke for precedencie which quarrel fell betwixt Rodulph of Canterburie and Thurstin of Yorke in the yeere 1114. at which time Pope PASCHALIS wrote to King HENRIE concerning it and was renewed after about the yeere 1175. The Discourse shall speake enough for it selfe ROTOMAGENSIS ANONYMVS An liceat Sacerdotibus inire Matrimonia SCire volui quis primus instituit ne Sacerdotes Christiani inire deberent matrimonia Deus an homo Si enim Deus eius certe sententia tenenda obseruanda est cum omni veneratione reuerentia Si vero homo non Deus de corde hominis non ex ore Dei talis egressa est traditio Ideoque nec per eam salus adquiritus si obseruetur nec amittitur si non obseruetur Non enim est hominis saluare vel perdere aliquem pro meritis sed Dei proprium vnius est scilicet quod Deus hoc instituerit nec in veteri Testamento nec in Euangelio ncc in Apostolorum Epistolis scriptum reperitur in quibus quicquid Deus hominibus praecepit insertum describitur Traditio ergo hominis est non Dei non Apostolorum institutio Quemadmodum Apostolus instituit vt oportet Episcopum esse vnius vxoris virum Quod minime instituisset si adulterium esset quod Episcopus haberet simul vxorem Ecclesiam quaesi duas vxores vt quidam asserunt Quodque de Scripturis sanctis non habet authoritatem eadem facilitate contemnitur qua dicitur Sancta enim Ecclesia non Sacerdotis vxor non sponsa sed Christi est sicut Ioannes dicit Qui habet sponsam sponsus est huius inquam sponsi Ecclesia sponsa est tamen huic sponsae licet in parte inire matrimonia ex Apostolica traditione Dicit enim Apostolus ad Cor. Propter fornicationes inquit vnusquisque vxorem suam habeat caetera vsque volo omnes homines esse sicut me ipsum sed vnusquisque proprium donum habet a Deo alius quidem sic alius vero sic Non enim omnes habent vnum donum virginitatis scilicet continentiae sed quidam virgines sunt continentes quidam vero incontinentes quibus concidit nuptias ne tentet eos Sathanas propter incontinentiam suam in ruinam turpitudinis corruant Sed sacerdotes quoque alij quidem continentes sunt alij vero incontinentes qui continentes sunt continentiae suae donum a Deo consecuti sunt sine eius dono gratia continentes esse non possunt Incontinentes vero hoc donum gratiae minime percipiunt qui cum intemperantia suae conspersionis tum etiam animi infirmitate per carnis desideria diffluunt Quod nullo modo facerent si continentiae gratiam virtutem a Deo percepissent Sentiunt anim ipsi alia● legem in membris suis repugnantem legi mentis sua captinantem eos in lege peccati et quod nolunt agere cogentem qui de corpore mortis huius liberantur gratia Dei. Hac itaque eos lege captiuante carnis concupiscentia stimulante aut fornicari coguntur aut nubere Quarum quid melius sit Apostolica docemur authoritate qua dicitur melius nubere quam vri Quod melius est id certe eligendum tenendum est Melius est inquam nubere quia peius est vri Quia melius est nubere quam vri Conueniens est incontiuentibus vt nubant non vt vrantur Bonae etenim sunt nuptia sicut Augustinus ait in libro super Genesin ad litera● in ipsi● commendatur bonum naturae quo incontinentiae regitur pranitas naturae decoratu● foecunditas N● vtriusque senus infirmitas propendens in ruinam turpitudinis recte excipitur honastate nuptiarum vt quod sanis possit esse officium s●grotis remedium Neque enim quia incontinentia malum est ideo connubium vel quo incontinentes copulantur non est bonum I mo vero non propter illud malum culpabile est bonum sed propter hoc bonum veniale est illud malum quoniam id quod bonum habent nuptiae quod bonae sunt nuptiae peccatum esse nunquam potest Hoc autem tripartitum est fides proles Sacramentum In fide attenditur ne praeter vinculum coniugale cum altera vel cum altero concubatur In prole vt amanter suscipiatur benigne suscipiatur religiose educetur In Sacramento vt coniugium non separetur demissus aut demissa ne causa prolis alteri coniugatur Haec est tanquam regula nuptiarum qua vel naturae decoratur foecunditas vel incontinentiae regitur prauitas Hanc autem regulam nuptiarum hoc tripartitum bonum instituit aeterna veritas ordine decenti lege aeterna contra quam quicquid fit vel dicitur vel concupiscitur peccatum est Quod in libro contra Faustum Manichaeum Augustinus testatur dicens Peccatum est factum vel dictum vel concupitum contrae aeternam legem Aeterna lex est diuina voluntas siue ratio ordinem naturalem perturbari vetans conseruari iubens Quicquid igitur ordinem naturalem perturbari iubet conseruari vetat exercere nuptias earum tripartitum bonum fidem scilicet prolem Sacramentum eos habere prohibet regulam illam aeternae veritatis qua naturae decoratur foecunditas vel incontinentiae regitur prauitas eos soluere praecipit c. quibus naturalis ordo peragitur abhomi●ari iubet Hoc inquam mandatum naturalem ordinem conseruari vetat perturbari iubet ideo contra aeternam legem fit et peccatum est peccant enim qui mandatum tale instituunt quo naturalis ordo destruitur Nam etiam vt videtur minime credunt quod de Sacerdotum filijs assumat Deus ad aedificandam supernam Ciuitatem

the vniuersalitie of this Canon and will contend that a Law generally made for all Christians is not without iniurie restrayned to Ecclesiastiques But let my Reader wel consider both the Prologue and Epilogue of that Synod he shal see that they who are required to keep these Lawes are Consacerdotes omnes and that whosoeuer shall violate them Nouerit se ab omni officio Sacerdotali nostra societate separatum must know himselfe separate from all sacerdotall office and society so as it will necessarily follow that this Law did at least concerne the Clergy with others though not apart Neyther is there any other of those Canons which concernes not the Clergy only except the first concerning the obseruation of Easter which principally also belonged to them Wherto it makes not a little that in the Booke of Saxon Canons set out for the gouerning of the secular Priests the rule is Let them also doe their indeuor that they hold with perpetuall diligence their chastitie in an vnspotted bodie or else let them be coupled with the bond of one Matrimony Words wherein our Clergie meant to regulate themselues as it seemes by the holy prescript of Isidore whereof wee haue spoken Lastly my Aduersarie cannot deny that this Synode giues order for many accidentall matters concerning the Clergie for their fixed station for their maintenance c. but except in this Canon there is no one word of their state of life neyther is there in all those Canons one syllable of this pretended Celibate as that which the contrary receyued custome of our Church would neuer haue indured My Refuter da●es not say that these marriages were so quite out of vse that it was needlesse to ordaine ought against them hee knowes that his DVNSTAN found here this course so inueterate that the very age and deepe rooting of it hindred his designes SECT XIII FRom Bede he comes downe to his three premised Saints Dunstan Oswald and Ethelwold and to make sure worke cites an obscure Scholler of Ethelwold for an authentique Witnesse against eight honest Priests and the lawfulnesse of all Priests marriages And lastly he makes vp the mouth of his discourse with the full Decree of Archbishop Anselme Richard in the Synods of London and why not King Henries sixe Article and why not the Councel of Trent Sic conclusum est contra haereticos Now because his heart told him how light these proofes were he layes in the scales with them certaine graue ponderations which all put together will proue almost at weightie as the Fether he wrote withall The first is That there cannot bee a greater nationall proofe then to haue the Bishops and the King and his Nobility to define and deliuer this poynt with ioynt consent Take this Reader of King Edward the sixt and his Parliament and Conuocation and all is well King Edgars Vtopicall decree was hatcht in a Monks cowle and to his two King Henries hee might haue added Philip and Mary And why might not wee oppose King Edmund to Edgar and Osulphus his Bishop to Dunstan And the Clergie before Anselme to the Clergie after him This match were made with some indifferencie But how idlely hath my Refuter mislaid the comparison betwixt Henrie of Huntingdon and Fabian on our part and all the Clergie and Laitie of theirs Since those two Authors if wee had no more report onely de facto that Priests marriages were not before forbidden and the cited Clergie and Laitie doe now thus late-ward discusse de iure Neyther haue the Clergie and Laitie by him alledged euer contradicted that which Huntingdon and Fabian haue out of the course of all Storie affirmed Vnto which let mee adde Polydore Virgill seconding this their assertion who plainely tels vs that for 970. yeeres the restraint of marriage was neuer in vse amongst the English Clergie Search not for this Reader in the later editions lest thou complaine of lost labour Poore Polydore may cry out of his graue with that other Polydore in Virgill Fas omne abrumpit Polydorum obtruncat Let him then to answer this vaine challenge produce but any one Author of equall authoritie to any of these which doth auouch the contrary to that which these three haue thus confidently deliuered and I shall confesse my selfe herein sufficiently answered In the meane time let him and the world know that all the ancient Clergie and Laity of this Iland was for this libertie altogether ours Whereto if hee yeeld not let him name the man before his Dunstan that euer in this I le opened his mouth against it Till then the Reader cannot but see that whereas our proofe is Ex ●re duorum aut trium his side is mute that for our Something be can shew Nothing at all and that our Huntingdon F. Fabian and Polydore are better then C. E. and his Man in the Moone SECT XIIII HIs second ponderation of the sanctity of the persons i● no truer auoir-de-poi● That B. Dunstan was an holy man we may easily grant but taken from the Couent of Glastenbury Neither would the Nobilitie of his time bee so liberall as to the King De●libidinibus pra●tigijs for two remarkeable qualities in his Saintship lechery and sorcery whereupon hee was cast out from the Court and that he was receiued againe hee might thanke the Kings horse whose sudden stop on the Verge of a steepe downe-fall restored Dunstan to the good opinion of the superstitious Prince who yet was so farre from being guiltie of this deliuerance that he did not so much as know of the danger An acquitall at least as causelesse as the accusation That Bishop Anselme was deuout learned we willingly grant but withall an Italian and taken from a Norman Couent Hee was holy but how impetuously addicted to his owne will and how refractarie to authoritie I had rather Histories should speake then my selfe Neither is it any wonder if both these Prelates how holy soeuer sauoured somewhat too strong of the Cloisters and of Rome Something must be yeelded to Times and Places wee will not thinke but a well-meant zeale carried them into these resolutions but a zeale misguided with the sway of the Times The name of Saints the truth of their sanctitie did not priuiledge them from errors we know how to seuer their chaffe from their wheat and to send one of them to the Windes the other to the Granarie As for the married Clergie That they were euer accounted the scumme and refuse of their Order it is but the scurrilous scummy blurre of an intemperate pen what was Spiridion what was Hilary what were both Gregories what was Sidonius what was Tertullian Prosper Simplicius Eupsychius In a word what were all those whom his Damasus recounteth what was the father of the Archdeacon of Huntingdon whom within two leaues he recordeth from his Epitaph for the starre of the Clergie This scumme is better then their broth which though