Selected quad for the lemma: woman_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	brother_n	marry_v	sister_n	1,550	5	9.5582	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02637	A detection of sundrie foule errours, lies, sclaunders, corruptions, and other false dealinges, touching doctrine, and other matters vttered and practized by M.Iewel, in a booke lately by him set foorth entituled, a defence of the apologie. &c. By Thomas Harding doctor of diuinitie.	Harding, Thomas, 1516-1572.	1568 (1568)	STC 12763; ESTC S112480	542,777	903

But saith M. Iewel He that condemneth Marriage in a few Pag. 182. must likewise be called a condemner of Marriage Why sir doo you allow Mariage betwen the Father and the Daughter or betwen the Brother and the Sister If not then you condemne Marriage in a fewe It is to be knowen that Marriage is then forbidden when it is taught that a man hauing no impedimēt in his owne person or when there is no impediment in the person whom he would take is yet forbidden to marrie as if Marriage of it selfe were il or as if it were an il thing in it selfe a man to marrie There is impediment as of blould as betwen brother and sister so of Solemne Vow and of Religion as betwen a Priest and a Nonne or any other woman And as S. Paul doth allow the impediment of bloude counting him a great sinner who had his fathers wife 1. Cor. 5. so doth he allow the impediment of a vow when he saith that the yong widowes if they should be receiued into the number of those chast persons whom the Churche vsed to feede were like to haue damnation bicause they would desire to marie and so would in harte at the least breake their former faith or promise of perpetual Chastitie But saith he let yonge widowes marrie 1. Tim. 5. and bring forth children As who should saie If they were receiued into the solemne number of Widowes then they should make promise not to marrie and that promise perhaps they would breake if not openly yet in hart Thus it is no Deuils doctrine to teache that a person hauing once vowed can not marrie bicause he him selfe geueth the impediment and not the lawe of the Churche For that lawe was in S. Paules time as I now haue shewed after S. Chrysostoms minde Oecumenius saith Pactae sunt quòd Christo adiungerentur reijciunt autem ipsum ad humanas reuolutae nuptias Item pòst verùm quia hoc faciunt nubant seipsas Christo non despondeant They couenaunted that they would be ioined vnto Christe but they shake him of and turne them selues to humaine Marriages But bicause they doo so let them marrie on Goddes name let them not by Vow betroth them selues to Christe Marke Reader S. Paule would not haue them marrie after their profession of Chastitie that might not be in any wise and therefore he wil haue them not to be professed and so to marie Pag. 182. Pope Innocentius is belied he condemneth not Marriage but Incest and vnlauful Marriage and preferreth in Priestes and Deacons holy continencie before the satisfying of Carnal luste Likewise Pope Siricius is fowly belyed If thou deale not chastly yet deale charily Pag. 183. what is meant thereby and how reasonably it is said Infra li. 5. cap. 15. I shal hereafter declare in due place Where I shal cleare the Canonistes of the sclaunder you vtter against them of teaching the people that Simple fornication is no sinne whiche they neuer taught We saie not that men in Marriage can not please God but that such men can not please God who hauing promised by taking holy Orders that they wil liue chaste do breake their promise It is better to marrie in a case then to liue single to some man I graunt it is the auoyding of a greater euil but not of it selfe better For the Apostle saith he that ioyneth his virgin in Marriage doth wel 1. Cor. 7. but he that ioyneth her not doth better Whom God hath ioyned let no man sunder But God ne-neuer ioyned a Priest in Christes Church to a wife after his Priesthood bicause the mans owne facte and vow Pag. 185. is against his Marriage Againe he is alreadie married to Christe who liueth for euer and so whiles his firste spouse liueth he maie marrie no more that is S. Basils reason Although simple fornication be not now pounished with deposing the Priest yet it is not leafte vnpounished Last of al you repeate manie abuses of the Clergie which as in some part maie seme to arise and come of single life so I doubt not but if Priestes were commonly married the case would be muche worse Certainely seeing Christe said there are Eunuches Math. 19. who gelde them selues for the kingdom of heauen the Churche hath done right wel to reserue the highest order for them who do most force vnto them selues for heauens sake And seing S. Paule would haue al men chaste without Marriage as him selfe was muche more it is to be thought 1. Cor. 7. he would haue his owne Successours in the publike ministerie to be suche Againe if among married men he be meetest to be chosen Priest who hath had but one wife he yet were more meete who had none at al. If before Priesthod one wife be the most afterward one is to much If perfection and an Angels life be in most perfite chastitie that same is most meetest for Priestes who are the Angels of God If married persons ought to be apart for a time to haue the more leisour to praye and to communicate he that must stil attend the publike prayer and must bothe offer and minister the Communion had nede stil to absteine from wedlocke specially seing the Priestes of the lawe during the time of their ministerie did not companie with their wiues Eusebius and Epiphanius accompt those counselles and praises of single life which are in holy Scripture to apperteine to Priestes as to the most excellent degree and not vnto the Laie men as who are permitted to vse a lower state of perfection If no man that liueth in warfare to God doo wrappe him selfe in secular busines and yet S. Paul saith 1. Cor. 7. that the maried person doth thinke vpon the thinges of the world and is distracted thereby how conueniently hath the West Churche ordeined that he should only be made a Priest who by Gods grace is content to professe and leade a single life Or how can that Bishop or Priest wholy attend hospitalitie and almose dedes and the profit of his flocke and the setting vp of common schooles of vniuersities of hospitals and almose houses for the poore and such other like dedes of mercie and of publike profit who hath his wife and children to prouide for Had we now had in al England the furniture of Colleges and Scholes whiche God be praysed we haue and should yet haue had more had not the blaste of your Euangelical spirite ouerthrowen them if the Clergie had alwaies ben married Nay the married Bishops that now liue so merily and kepe such continual dalliance and cheere vpon other mennes paines and trauailes were nourished in the Vniuersities specially by their almose and foundations who were single and chaste Bishops and Priestes Thus though nothing be perfite in this life yet the single life of the two is more conuenient for the Clergie both by Gods Worde and by the experience of Ciuil policie Of the Canonical Scriptures the Worde

You say likewise of him ful wisely that he as a man carrieing his face in his hande saith boldely c. I doubte howe this boyerie maye seeme to becomme so olde a Minister But let suche toyes go Neither did I graunte you that it was so written but I said in case it were so written or said yet it might be wel taken if it came to an honest mans interpretation For to the vncleane nothing is cleane bicause their owne conscience is vncleane Bembus for calling our Ladie Deam Pag. 314. Our lady called Dea by Pet. Bembus for whiche you storme so muche is not commended of vs how beit it came rather of a poetical or a Ciceronian spirit coueting ouermuch to vse the old Latin prophane termes then of any vnbeleefe or heresie I thinke no man called our ladie Gods fellow which you impute vnto vs. The Latin wordes whiche you bring may be wel taken by relation to Christe to witte that whereas al others forsooke Christ at his passion yet our ladie his mother stode by him as a most faithful keper of her sonnes companie If you finde faulte with the Councel of Oxforde The Coūcel of Oxford for leauing out Christes name we take it not lefte out where his father is named with whom he is one substance Heb. 1. Otherwise you may finde great faulte with S. Paule who sometimes nameth God the father without mention of the Sonne and them both without the holy Ghoste But where no contempte is these omissions are not imputed Iewel 314. You saie the blessed virgin hath more grace geuen her De sanctae virginitate ca. 3. then any creature excepte yee can name a greater grace saie you then to be the mother of God Verely M. Harding to be the childe of God it is a great deale greater grace then to be the mother of God as S. Augustine saith Harding If our Ladie were the mother of God and not the child of God also it were somewhat that you bring out of S. Augustine But sith that she is both and bicause I being sure of it thought you had beleeued it too therevpon I said that our Ladie being as shee is was aboue al creatures in grace For shee is the childe of God with many others but shee is the natural mother of God aboue al others Now when we tel the excellencie of any person I had thought we should specially haue told that wherein the same passed al others and not that which is common with many others But a man may wel perceiue that M. Iewel goeth about to bring the blessed Virgin into contempte by whiche way so euer he maie bring it about as though the way to honour the Sonne were to dishonour the Mother Iewel Pag. 315. But touching the mater it selfe Harding I crie you mercie M. Iewel haue you benne a wandering al this while and now at the very ende come you firste to touch the matter In dede you leaue it ful ofte vntouched euery where in manner taking an occasion of some bye word to fal into your peeuish gloses and into your common Phrases letting passe the chiefe point of the question But now touching the mater what saie you Iewel 315. Ad Rom. c. 1. S. Ambrose saith Therefore we are brought to the presence of kinges by Lordes and officers bicause the king is a man and knoweth not to whom he may commit his realme But to obteine Gods fauour to whom nothing is secrete and knowyng vvhat euery man is meete to haue we neede no spokesman but a deuoute minde For vvhere so euer such a one speaketh to God God vvil ansvver him Harding Remember you what you promised Ansvver to S. Ambrose Said you not you would touch the matter of praying to Saintes Verely S. Ambrose speaketh these wordes of the vnbeleeuing Gentiles who despised God and putting the hope of their Saluation in Goddes creatures made to them Goddes and Idolles of them and adored them and praied to them as if there had benne many Goddes And they praied to them so as though the highest God whom they acknowledge by discourse of reason after a sorte had neede of their helpe as not being hable to know al and to gouerne al thinges alone So that they despising God adored the Sunne the Moone the Starres and other Creatures as S. Paule in that Chapter saith and S. Ambrose expoundeth But now what say you touching the mater M. Iewel Rom. 1. Would you not know S. Ambroses mind therein gladly I dare saie you woulde not And if a man might looke into your harte I thinke he should espie that you know for certaintie that S. Ambrose thought not of praying to Saintes as you doo Or els verely you are not so wel seene in S. Ambrose as I tooke you to be Howsoeuer it be I wil here geue the reader a taste of S. Ambroses minde touching the very mater of praying to the Saintes whiche liue with Christe Ambros in lib. de viduis S. Ambroses minde touching praying to the Saintes Rogauerunt pro vidua Petrus Andreas Vtinam existat aliquis qui tam citò possit rogare pro nobis vel certè iste qui pro socru rogat Petrus Andreas frater eius Tunc enim pro affinitate poterant nunc iam possunt pro nobis pro omnibus impetrare Videtis enim quòd magno peccato obnoxia minus idonea sit quae pro se precetur certè quae prose impetret Adhibeat igitur ad medicum alios precatores Aegri enim nisi ad eos aliorum precibus medicus fuerit inuitatus pro se rogare non possunt Infirma est car● mens agra est peccatorum vinculis impedita ad medici illius sedem debile non potest explicare vestigium Obsecrandi sunt Angeli pro nobis qui nobis ad praesidium dati sunt Martyres obsecrandi quorum videmur nobis quoddam corporis pignore patrocinium vendicare Possunt pro peccatis rogare nostris qui proprio sanguine etiam si qua habuerunt peccata lauerunt Isti enim sunt Dei Martyres nostri praesules speculatores vitae actuumque nostrorum Non erubescamus eos intercessores nostrae infirmitatis adhibere qui ipsi infirmitatem corporis etiam cùm vincerent cognouerunt Peter and Andrew praied for the Widowe Would God there were some body who would so speedily pray for vs yea that it were this Peter who praieth for his mother in law and Andrew his brother for then they might for their kinsfolke obteine but now they may obteine for vs and for al others For ye see that a woman being thral to a great sinne is not so fit to praie for her selfe at leste to obteine for her selfe Let her therefore vse some other mans helpe and prayer to the Physician for her For they that are sicke onlesse the Physician be brought to them by the meanes and prayers of others can not come and desire